18. Sūrat Al-Kahf · The Cave

All praise is for Allah Who has revealed the Book to His servant, allowing no crookedness in it,

Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,

ALL PRAISE is due to God, who has bestowed. this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning:

All praise to Allah Who sent down the Book upon His Bondman and has not put therein any crookedness.

All praise belongs to Allah, Who revealed the (Glorious) Book to His (Most Beloved and Intimate) Servant, and left not in it any crookedness

˹making it˺ perfectly upright, to warn ˹the disbelievers˺ of a severe torment from Him; to give good news to the believers—who do good—that they will have a fine reward,

(But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,

[a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward-

The Book of justice that may warn of severe punishment from Allah and that may give the believers who do good deeds the glad-tidings that for them there is good reward

(He made it) straight and moderate so that he might warn (the disbelievers) of fierce torment (coming) from Allah, and give good news to the believers who do pious deeds that for them is excellent reward (Paradise)

in which they will remain forever;

Wherein they will abide for ever;

[a state of bliss] in which they. shall dwell beyond the count of time.

In it, they shall abide forever.

Wherein they will live forever

and to warn those who claim, “Allah has offspring.”

And to warn those who say: Allah hath chosen a son,

Furthermore, [this divine writ is meant] to warn all those who assert, "God has taken unto Himself a son."

And that it may warn those who say, 'Allah has taken a son for Himself.'

And (moreover) create fear in those who say that Allah has taken a son (for Himself)

They have no knowledge of this, nor did their forefathers. What a terrible claim that comes out of their mouths! They say nothing but lies.

(A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.

No knowledge whatever have they of Him, and neither had their forefathers: dreadful -is this saying that comes out of their mouths, [and] nothing but falsehood do they utter!

They have no knowledge about it nor their forefathers. What a monstrous word it is, that comes out from their mouths. They are merely telling a lie.

Neither have they any knowledge of it, nor had their fathers. How dreadful is (this) utterance that is coming out of their mouths! They speak nothing but (sheer) falsehood

Now, perhaps you ˹O Prophet˺ will grieve yourself to death over their denial, if they ˹continue to˺ disbelieve in this message.

Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.

But wouldst thou, perhaps, torment thyself to death with grief over them if they are not willing to believe in this message?

Then haply you will risk your life with grief after them if they believe not in this discourse.

(O Venerable Beloved!) Will you put your (dear) life at stake with the traumatic grief for them if they do not put faith in this Word (of Allah)

We have indeed made whatever is on earth as an adornment for it, in order to test which of them is best in deeds.

Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.

Behold, We have willed that all beauty on earth be a means by which We put men to a test, [showing] which of them are best in conduct;

Undoubtedly We adorned the earth whatever is on it, so that We may test them as to which of them is best in works.

And indeed, We have made whatever is on earth a means of its beauty (and adornment) so that We test (the inhabitants of the earth) as to who is better in deeds

And We will certainly reduce whatever is on it to barren ground.

And lo! We shall make all that is thereon a barren mound.

and, verily, [in time] We shall reduce all that is on it to barren dust!

And undoubtedly whatever is on it, We shall one day leave it as a barren field.

And, surely, We shall reduce it to a barren land (perishing all) that is on (the surface of the earth)

Have you ˹O Prophet˺ thought that the people of the cave and the plaque were ˹the only˺ wonders of Our signs?

Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?

[AND SINCE the life of this world is but a test, dost thou [really] think that [the parable of] the Men of the Cave and of [their devotion to] the scriptures could be deemed more wondrous than any [other] of Our messages?

Did you know that the men of the cave and of the forest's, side were of Our a wonderful sign?

Have you thought of it (how) wondrous a sign of the signs (of Our might) were the People of the Kahf and the Raqim (i.e., the People of Cave and the Cave Tablet or the Raqim valley)

˹Remember˺ when those youths took refuge in the cave, and said, “Our Lord! Grant us mercy from Yourself and guide us rightly through our ordeal.”

When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.

When those youths took refuge in the cave, they prayed: "O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!"

When those youths took refuge in the cave and said, 'O our Lord, 'grant to us mercy from yourself and provide for us guidance in our affair.

(Call to mind the time) when a few youths took refuge in the cave. They said: ‘O our Lord, bestow upon us mercy from Your presence and provide (means of) guidance in our affair.

So We caused them to fall into a dead sleep in the cave for many years,

Then We sealed up their hearing in the Cave for a number of years.

And thereupon We veiled their ears in the cave for many a year,

Then ' We smote their ears many years in the cave.

So We patted their ears (putting them to slumber) for some countable years in that cave

then We raised them so We may show which of the two groups would make a better estimation of the length of their stay.

And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.

and then We awakened Christianity was no longer persecuted and had even become the official religion of the Roman Empire. The ancient coin (dating from the reign of Decius) with which the young man wanted to pay for his purchases immediately aroused curiosity; people began to question the stranger, and the story of the Men of the Cave and their miraculous sleep came to light. them: [and We did all this] so that We might mark out [to the world] which of the two points of view showed a better comprehension of the time-span during which they had remained in this state.

Then we raised them up that We might see which of the two groups most rightly tell the period of their stay there.

Then We raised them up to see which of the two groups would most rightly calculate (the time) that they stayed (in the cave)

We relate to you ˹O Prophet˺ their story in truth. They were youths who truly believed in their Lord, and We increased them in guidance.

We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.

[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way

We relate to you their story with truth. They were some young men who believed in their Lord and We increased them in guidance.

We (now) narrate to you their actual state of affairs. They were indeed (a few) young men who believed in their Lord, and We increased for them (the light of) guidance

And We strengthened their hearts when they stood up and declared, “Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him, or we would truly be uttering an outrageous lie.”

And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.

and endowed their hearts with strength, so that they stood up and said [to one another]: "Our Sustainer is the Sustainer of the heavens and the earth. Never shall we invoke any deity other than Him: [if we did,] we should indeed have uttered an enormity!

We solaced their hearts when they stood up and said. 'Our Lord is He Who is the Lord of heavens and earth, we shall not worship any god beside Him, if we did so, then necessarily we uttered crossing the limit.

And We strengthened and stabilized their hearts (through Our communication and divine affinity). When they stood (before their king), they said: ‘Our Lord is the Lord of the heavens and the earth. We shall never worship any (false) god besides Him. (If we do that,) then we shall certainly say something profane

˹Then they said to one another,˺ “These people of ours have taken gods besides Him. Why do they not produce a clear proof of them? Who then does more wrong than those who fabricate lies against Allah?

These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?

These people of ours have taken to worshipping [other] deities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs; and who could be more wicked than he who invents a lie about God?

These our people have taken for themselves gods besides Him. Why then they do not bring for them a bright authority? Then who is more unjust than he who fabricates a lie against Allah.

These are the people of our community who have made many gods apart from Him. Why do they not bring any clear proof (in support of their godhood)? So, who is a greater wrongdoer than he who fabricates a lie against Allah?

Since you have distanced yourselves from them and what they worship besides Allah, take refuge in the cave. Your Lord will extend His mercy to you and accommodate you in your ordeal.”

And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.

Hence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you - whatever your [outward] condition - with all that your souls may need!

And when you have separated yourselves from them and from all that which they worship beside Allah, then take refuge in the cave, your lord will unfold for you His mercy and will prepare an easy arrangement of your affairs.

And (those young men mutually discussed:) ‘When you have withdrawn yourselves from them, and those (false gods) which they worship other than Allah, take shelter in (this) cave. Your Lord will open up His mercy for you and will facilitate you in your affair.

And you would have seen the sun, as it rose, inclining away from their cave to the right, and as it set, declining away from them to the left, while they lay in its open space. That is one of the signs of Allah. Whoever Allah guides is truly guided. But whoever He leaves to stray, you will never find for them a guiding mentor.

And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.

And [for many a year] thou might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn aside from them on the left, while they lived on in that spacious chamber, [bearing witness to] this of God's messages: He whom God guides, he alone has found the right way; whereas for him whom He lets go astray thou canst never find any protector who would point out the right way.

And O beloved! You will see the sun when it rises, moves away from their cave to the right and when it sets, turn away from them on the left, whereas they are in the open space of the cave. This is of the signs of Allah. He whom Allah guides is on the right way, and he whom He sends astray, for him you will never find a supporter to guide.

And you see that the sun, when it rises, moves to the right from their cave, and inclines obliquely from them to the left when it sets, whilst they are (lying) in the open chamber of the cave. This (change of the sun’s course) is one of the (great) signs of Allah’s (might). He whom Allah guides is the one who is rightly guided, but the one whom He holds strayed, you will not find for him any wali (friend to help) and murshid (guide to show the path)

And you would have thought they were awake, though they were asleep. We turned them over, to the right and left, while their dog stretched his forelegs at the entrance. Had you looked at them, you would have certainly fled away from them, filled with horror.

And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.

And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them.

And you might deem them awake and they sleep and We turn them about to the right and to the left and their dog has stretched his forelegs at the thresh hold of the Cave. O listener! if you had a look peeping at them, then you would have run away turning your back and would have surely filled with terror of them.

And, (O listener,) if you (look) at them, you will deem them awake, whereas they are asleep. And We keep changing their sides to the right and to the left (after regular intervals), and their dog is sitting on (their) threshold sprawling both its forelegs. Had you glanced at them (secretly), you would have run away, turning your back on them, and your heart would have been filled with their terror

And so We awakened them so that they might question one another. One of them exclaimed, “How long have you remained ˹asleep˺?” Some replied, “Perhaps a day, or part of a day.” They said ˹to one another˺, “Your Lord knows best how long you have remained. So send one of you with these silver coins of yours to the city, and let him find which food is the purest, and then bring you provisions from it. Let him be ˹exceptionally˺ cautious, and do not let him give you away.

And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.

And so, [in the course of time,] We awakened them; and they began to ask one another [as to what had happened to them]. One of them asked: "How long have you remained thus?" [The others] answered: "We have remained thus a day, or part of a day." Said they [who were endowed with deeper insight]: "Your Sustainer knows best how long you have thus remained. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you thereof [some] provisions. But let him behave with great care and by no means make anyone aware of you:

And likewise We did rouse them that they might question one another. One spokesman of them spoke, 'How long have you stayed here, some of them spoke, 'We stayed a day or part of a day'. Others spoke, 'Your Lord knows well how long you stayed', now then send one of you with this silver, to the city, then let him look for which food is the cleaner there and that he may bring for you provision from it, and let him be courteous and let him not inform anyone about you.

And likewise, We raised them up so that they could probe amongst themselves. (So) the vocal one amongst them said: ‘How long have you stayed (here)?’ They said: ‘We have tarried (here) for a day or (even) a part of that.’ (Winding it up, they) said: ‘Your Lord knows best how long you have stayed (here). So send someone of you to the city with this coin of yours. He should then find which food is more lawful and clean and bring you some of that. He should remain slow and polite (in going, buying and coming back), not leaving any clue about you (even) to a single person

For, indeed, if they find out about you, they will stone you ˹to death˺, or force you back into their faith, and then you will never succeed.”

For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.

for, behold, if they should come to know of you, they might stone you to death or force you back to their faith-in which case you would never attain to any good!"

Undoubtedly, if they would know you, then they would stone you or make you revert to their faith and if it were so, then you would never get any good.

Surely, if they overpower you (after becoming aware of you), they will stone you to death, or force you (through oppression) to return to their faith. And, (if it so happens,) then you will not prosper at all

That is how We caused them to be discovered so that their people might know that Allah’s promise ˹of resurrection˺ is true and that there is no doubt about the Hour. When the people disputed with each other about the case of the youth ˹after their death˺, some proposed, “Build a structure around them. Their Lord knows best about them.” Those who prevailed in the matter said, “We will surely build a place of worship over them.”

And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.

AND IN THIS way have We drawn [people's] attention to their story, so that they might know - whenever they debate among themselves as to what happened to those [Men of the Cave] that God's promise [of resurrection] is true, and that there can be no doubt as to [the coming of] the Last Hour. And so, some [people] said: "Erect a building in their memory; God knows best what happened to them." Said they whose opinion prevailed in the end: "Indeed, we must surely raise a house of worship in their memory!"

Likewise We did inform of them that the people might know that Allah's promise is true and that the Hour - there is no doubt about it. When they began disputing among themselves about their affair' then they said' 'build over their cave any building? Their Lord knows well about them. Those who prevailed in their affair said, 'we swear that we shall erect over them a mosque.'

And in this way, We unveiled their (state) to those (who succeeded them some centuries later) so that they might know that Allah’s promise is true, and (also) that there is no doubt about the coming of the Last Hour. (When these people of the cave died) and the people of the town disputed concerning their matter, they said: ‘Raise a building over their (cave as a monument). Their Lord knows best their state of (saintly) affairs.’ Those (believers) who had the upper hand in their matter said: ‘We shall certainly build a mosque (at their door so that the believers may pray therein, and acquire special bounty by obtaining spiritual nearness to the people of the cave).

Some will say, “They were three, their dog was the fourth,” while others will say, “They were five, their dog was the sixth,” ˹only˺ guessing blindly. And others will say, “They were seven and their dog was the eighth.” Say, ˹O Prophet,˺ “My Lord knows best their ˹exact˺ number. Only a few people know as well.” So do not argue about them except with sure knowledge, nor consult any of those ˹who debate˺ about them.

(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.

[And in times to come] some will say, "[They were] three, the fourth of them being their dog," while others will say, "Five, with their dog as the sixth of them" -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, "[They were] seven, the eighth of them being their dog." Say: "My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them."

Now they will say, They are three and the fourth one is their dog', and some will say. 'They are five and sixth one is their dog, without seeing guessing atrandom, 'and some will say, they are seven and the eight one is their dog.' Say you, 'My Lord knows well their number, none knows them but a few, so debate not about them, but the discussion to the extent outwardly expressed, and ask not to any man of the Book about them.

(Now) some will say: ‘(The people of the cave) were three and the fourth was their dog,’ and still some will say: ‘(They) were five and the sixth was their dog.’ These are the estimations made without seeing. And others will say: ‘(They) were seven and the eighth was their dog.’ Say: ‘My Lord is the One Who exactly knows their number and none knows their (exact number) except a few.’ So do not discuss about them with anyone except the details that have been revealed. Nor seek any information from any of them (about the People of the Cave)

And never say of anything, “I will definitely do this tomorrow,”

And say not of anything: Lo! I shall do that tomorrow,

AND NEVER say about anything, "Behold, I shall do this tomorrow,"

And never say of any thing that I will do this tomorrow.

And never say about anything: ‘I shall do this tomorrow.

without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.”

Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.

without (adding], "if God so wills." And if thou shouldst forget [thyself at the time, and become aware of it later], call thy Sustainer to mind and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"

But that Allah please, add remember your Lord when you forget and say like this, 'it is near that my Lord might make me see the right path nearer than this.'

But that: ‘If Allah so wills (i.e., saying: In sha Allah).’ And remember your Lord when you forget and say: ‘I believe my Lord will show me the path of guidance which is (even) nearer than this one.

They had remained in their cave for three hundred years, adding nine.

And (it is said) they tarried in their Cave three hundred years and add nine.

AND [some people assert], "They remained in their cave three hundred years"; and some have added nine [to that number].

And they stayed in their cave three hundred years. Nine more.

And (the People of the Cave [Kahf]) stayed in their cave for three hundred years and they added another (nine) years (to that)

Say, ˹O Prophet,˺ “Allah knows best how long they stayed. With Him ˹alone˺ is ˹the knowledge of˺ the unseen of the heavens and the earth. How perfectly He hears and sees! They have no guardian besides Him, and He shares His command with none.”

Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.

Say: "God knows best how long they remained [there]. His [alone] is the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!"

Say you, 'Allah knows well, how long they stayed. For Him alone is all the unseen of heavens and earth. What excellent He sees and what excellent He hears. They have no protector beside Him and He associates no one in His order.

Say: ‘Allah is the One Who knows best for how long they remained (there).’ He alone knows (all) the secrets of the heavens and the earth. How well He sees and how well He hears! They have no protector besides Him, nor does He share His sovereignty with anyone

Recite what has been revealed to you from the Book of your Lord. None can change His Words, nor can you find any refuge besides Him.

And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.

AND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words; and thou canst find no refuge other than with Him.

And recite what has been revealed to you of the Book of your Lord, there is none to alter His words, and never you will find refuge beside Him.

And recite that (Revelation) which has been revealed to you from the Book of your Lord. There is none who can change His Word, nor will you find any place of refuge except in Him

And patiently stick with those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes look beyond them, desiring the luxuries of this worldly life. And do not obey those whose hearts We have made heedless of Our remembrance, who follow ˹only˺ their desires and whose state is ˹total˺ loss.

Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.

And contain thyself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not thine eyes pass beyond them in quest of the beauties of this world's life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed [only] his own desires, abandoning all that is good and true.

And keep yourself familiar to those who call upon their Lord in the morning and evening seeking His pleasure and your eyes should not see others leaving them; would you like the adornment of the life of this world? And obey not him whose heart We have made neglectful of Our remembrance and who followed his own desire and whose affair exceeded the limit.

(O My servant!) Stay tenaciously in the companionship of those who remember their Lord morning and evening, ardently seeking His pleasure, (keen on the glimpse of His sight, and eagerly aspiring to glance at His radiant Countenance). Your (affectionate and caring) looks must not but focus them. Do you seek the charisma of the worldly life (shifting your attention away from these self-denying devotees)? And (also) do not follow him whose heart We have made neglectful of Our remembrance, and who follows but the urge of his (ill-commanding self) and his case has exceeded all bounds

And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them. When they cry for aid, they will be aided with water like molten metal, which will burn ˹their˺ faces. What a horrible drink! And what a terrible place to rest!

Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!

And say: "The truth [has now come] from your Sustainer: let, then, him who wills, believe in it, and let him who wills, reject it." Verily, for all who sin against themselves [by rejecting Our truth] We have readied a fire whose billowing folds will encompass them from all sides; and if they beg for water, they will be given water [hot] like molten lead, which will scald their faces: how dreadful a drink, and how evil a place to rest!

And say, 'the truth is from your Lord, then whoso will, let him believe and whoso will, let him disbelieve, undoubtedly We have already prepared for the unjust a fire whose walls would surround them. And if they complain for water, then they will be helped with water, which is like molten lead that will burn the faces. What a bad drink it is, and the hell what an evil place to stay.

And say: ‘(This) truth is from your Lord. So whoever desires may believe and whoever desires may deny.’ Indeed, We have prepared for the wrongdoers the Fire (of Hell) whose walls will surround them. And if (due to thirst and distress) they cry, they will be helped with water like molten copper which will scald their faces. How dreadful a drink and how terrible a resting place

As for those who believe and do good, We certainly never deny the reward of those who are best in deeds.

Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.

[But,] behold, as for those who attain to faith and do righteous deeds-verily, We do not fail to requite any who persevere in doing good:

Undoubtedly those who believed and did good deeds. We shall not waste the reward of those whose works are good.

Indeed, those who believe and do pious deeds, We certainly do not waste the reward of the one who does pious deeds

It is they who will have the Gardens of Eternity, with rivers flowing under their feet. There they will be adorned with bracelets of gold, and wear green garments of fine silk and rich brocade, reclining there on ˹canopied˺ couches. What a marvellous reward! And what a fabulous place to rest!

As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!

theirs shall be gardens of perpetual bliss - [gardens] through which running waters flow - wherein they will be adorned with bracelets of gold and will wear green garments of silk and brocade, [and] wherein upon couches they will recline:" how excellent a recompense, and how goodly a place to rest!

For them, there are gardens for habitation beneath which streams flow. They will be adorned therein with bracelets of gold and will wear green garments of silk and heavy brocade, leaning therein on raised couches, and the paradise, what a good resting-place

For them there are (everlasting) Gardens with streams flowing under their (palaces). They will be adorned with bracelets of gold in these Gardens, and they will wear green attires of fine brocade and heavy silk. And there they will recline upon raised and richly adorned thrones. What an excellent reward and how beautiful a resting place

Give them ˹O Prophet˺ an example of two men. To ˹the disbelieving˺ one We gave two gardens of grapevines, which We surrounded with palm trees and placed ˹various˺ crops in between.

Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.

AND PROPOUND unto them the parable of two men, upon one of whom We had bestowed two vinyards, and surrounded them with date-palms, and placed a field of grain in-between.

And state to them the position of two men, that to one of them We provided with two gardens of grapes and covered them with date-palms and We placed agricultural farming in between.

And relate to them the example of two men, one of whom We provided with two gardens of grapevines, and We hedged both from all sides with date-palms, and We grew between them (rich green) cultivated fields

Each garden yielded ˹all˺ its produce, never falling short. And We caused a river to flow between them.

Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.

Each of the two gardens yielded its produce and never failed therein in any way, for We had caused a stream to gush forth in the midst of each of them.

Both gardens brought forth their fruits and gave nothing short in it, and We caused to flow streams amidst both.

Both these gardens yielded (abundant) fruits, and their (produce) did not fall short of the mark. And We (also) made one stream flow in the middle of (each of) the two

And he had other resources ˹as well˺. So he boasted to a ˹poor˺ companion of his, while conversing with him, “I am greater than you in wealth and superior in manpower.”

And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.

And so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, "More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!"

And he had fruits, then he said to his companion, and he used to argue with him, 'I have greater wealth than you and am stronger in respect of men.'

And this man had (also besides this) abundant fruits (i.e., resources). Whilst exchanging views with his companion, he said to him: ‘I am far more affluent than you and (also) more honourable with regard to family and tribal strength.

And he entered his property, while wronging his soul, saying, “I do not think this will ever perish,

And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.

And having [thus] sinned against himself, he entered his garden, saying, "I do not think that this will ever perish!

And he entered in his garden while wronging his soul. He said, 'I do not think that it will ever perish';

And (taking him along) he entered his garden. Doing wrong to his soul (by way of arrogance), he said: ‘I do not (even) imagine that this garden will perish

nor do I think the Hour will ˹ever˺ come. And if in fact I am returned to my Lord, I will definitely get a far better outcome than ˹all˺ this.”

I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.

And neither do I think that the Last Hour will ever come. But even if [it should come, and] I am brought before my Sustainer, I will surely find something even better than this as [my last] resort!"

And I do not think that the Hour will ever come, and even if I am returned to my Lord, then I shall surely, get a better place of return than this garden.

Nor do I entertain the idea that the Last Hour will take place. And if (supposedly) I am returned to my Lord, even then I shall certainly get a place to return better than these gardens.

His ˹believing˺ companion replied, while conversing with him, “Do you disbelieve in the One Who created you from dust, then ˹developed you˺ from a sperm-drop, then formed you into a man?

His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?

And his friend answered him in the course of their argument: "Wilt thou blaspheme against Him who has created thee out of dust, and then out of a drop of sperm, and in the end has fashioned thee into a [complete] man?

His companion replied to him while arguing with him, 'do you disbelieve in Him Who created you from dust then from a purified drop of water, then made you a right man?'

His companion, whilst exchanging views with him, said to him: ‘Have you denied (the Lord) Who has created you (first) from clay, and then from a drop of vital fluid, and then accomplished you (physically) into a full-grown man

But as for me: He is Allah, my Lord, and I will never associate anyone with my Lord ˹in worship˺.

But He is Allah, my Lord, and I ascribe unto my Lord no partner.

But as for myself, [I. know that] He is God, my Sustainer; and I cannot attribute divine powers to any but my Sustainer."

But I say only this that He, Allah, is my Lord and I associate none with my Lord'.

But (this is what) I say: Allah alone is my Lord, and I do not associate any partner with my Lord

If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring,

If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,

And [he continued:] "Alas, if thou hadst but said, on entering thy garden, `Whatever God wills [shall come to pass, for] there is no power save with God!' Although, as thou seest, I have less wealth and offspring than thou,

And why it was not so that when you entered in your garden then you would have told, as Allah wills, we have no power but the help of Allah, if you see me as less than you in wealth and offspring.

And why did you not say when you entered your garden: It happens exactly as Allah wills. No one owns any power but with the help of Allah (Ma sha Allah, la quwwata illa bi-llah)? If (today) you find me inferior to you in wealth and riches (then what!

perhaps my Lord will grant me ˹something˺ better than your garden, and send down upon your garden a thunderbolt from the sky, turning it into a barren waste.

Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,

yet it may well be that my Sustainer will give me something better than thy garden -just as He may let loose a calamity out of heaven upon this [thy garden], so that it becomes a heap of barren dust

Then it is near that my Lord will give me something better than your garden and send down thunder bolt from heaven on your garden, then it may become a bare plain ground.

It is not far from possible that my Lord may give me a garden better than yours, and send from heaven some torment upon this (garden) turning it into a barren, slippery piece of land

Or its water may sink ˹into the earth˺, and then you will never be able to seek it out.”

Or some morning the water thereof will be lost in the earth so that thou canst not make search for it.

or its water sinks deep into the ground, so that thou wilt never be able to find it again!"

Or its water sink in the ground, then you could never be able to find it.

Or its water may sink so deep into the earth that it gets beyond your means to fetch.

And so all his produce was ˹totally˺ ruined, so he started to wring his hands for all he had spent on it, while it had collapsed on its trellises. He cried, “Alas! I wish I had never associated anyone with my Lord ˹in worship˺!”

And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!

And [thus it happened:] his fruitful gardens were encompassed [by ruin], and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could but say, "Oh, would that I had not attributed divine powers to any but my Sustainer!"

And his fruits were encompassed, then he remained wringing his hands for what he had spent in that garden and it had fallen on its trellises and he is saying Oh; 'If I would not have associated anyone with my Lord'.

And (because of his arrogance) all his fruits were besieged (with destruction), and in the morning he was but wringing his hands with grief bewailing all that wealth, which he had invested (in raising this garden). And the garden had fallen down on its trellises, and he (the embodiment of despair and despondence) said: ‘Would that I had not attributed peers to Allah (and had not employed self-conceit)!

And he had no manpower to help him against Allah, nor could he ˹even˺ help himself.

And he had no troop of men to help him as against Allah, nor could he save himself.

-for now he had nought to succour him in God's stead, nor could he succour himself.

And he had no party to help him against Allah, nor he was able to take revenge.

And there was (also) no party for him to come to his help against Allah, nor was he himself able to avenge (this destruction)

At this time, support comes ˹only˺ from Allah—the True ˹Lord˺. He is best in reward and best in outcome.

In this case is protection only from Allah, the True, He is Best for reward, and best for consequence.

For thus it is: all protective power belongs to God alone, the True One. He is the best to grant recompense, and the best to determine what is to be.

Here it becomes clear that the authority is of Allah, the True. His reward the best and best is the end of believing in Him

(Here it becomes evident) that all authority belongs to Allah alone (Who is) the truth. He is the best to reward and the best to end

And give them a parable of this worldly life. ˹It is˺ like the plants of the earth, thriving when sustained by the rain We send down from the sky. Then they ˹soon˺ turn into chaff scattered by the wind. And Allah is fully capable of ˹doing˺ all things.

And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.

AND PROPOUND unto them the parable of the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth: but [in time] they turn into dry. stubble which the winds blow freely about. And it is God [alone] who determines all things.

And relate to them the example of the life of the World, it is as a water We sent down from the heaven, then the greenery of the earth because of it came out thickly and then it became dry grass which the wind scatter. And Allah is powerful over everything.

And explain to them the example of the worldly life (as well): it is like water that We pour from the sky. With this the vegetation of the earth grows thick, but then it becomes dry stubble which the winds blow about, and Allah has perfect control over everything

Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.

Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.

Wealth and children are an adornment of this, world's life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer's sight, and a far better source of hope.

The wealth and sons are an adornment of the life of this world and the lasting are the good things, their reward is better with your Lord and is best in hope.

Wealth and children are (mere) adornment of the worldly life, but the things that (actually) endure (are) the good deeds (which) are best in the sight of your Lord as for reward and (also) most valuable as regards hope

˹Beware of˺ the Day We will blow the mountains away, and you will see the earth laid bare. And We will gather all ˹humankind˺, leaving none behind.

And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.

Hence, [bear in mind] the Day, on which We shall cause the mountains to disappear and thou shalt behold the earth void and bare: for [on that Day] We will [resurrect the dead and] gather them all together, leaving out none of them.

And the Day We shall cause the mountains to move and you will see the earth clean open and We shall rise them, then We shall not leave any one of them.

And that will be the Day (of Resurrection) when We shall move the mountains (in the atmosphere, broken to dust particles,) and you will see the earth as a clear plain (void of plantation, stones, animals and vegetation). And We shall gather together the whole of mankind, and shall not leave out any of them

They will be presented before your Lord in rows, ˹and the deniers will be told,˺ “You have surely returned to Us ˹all alone˺ as We created you the first time, although you ˹always˺ claimed that We would never appoint a time for your return.”

And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.

And they will be lined up before thy Sustainer, [and He will say:] "Now, indeed, you have come unto Us [in a lonely state], even as We created you in the first instances - although you were wont to assert that We would never 'appoint for you a meeting [with Us]!"

And all shall be presented before your Lord standing in rows. Undoubtedly you have Come to Us same as We had made you at first, but you thought that We would never fix any time of the promise.

And (all) mankind will be presented to your Lord standing in rows. (It will be said to them:) ‘Indeed, you have come to Us (Today the way) We created you for the first time. In fact, you thought that We would never appoint for you the Hour of Promise.

And the record ˹of deeds˺ will be laid ˹open˺, and you will see the wicked in fear of what is ˹written˺ in it. They will cry, “Woe to us! What kind of record is this that does not leave any sin, small or large, unlisted?” They will find whatever they did present ˹before them˺. And your Lord will never wrong anyone.

And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.

And the record [of everyone's deeds] will be laid open; and thou wilt behold the guilty filled with dread at what [they see] therein; and they will exclaim: "Oh, woe unto us! What a record is this! It leaves out nothing, be it small or great, but takes everything into account!" For they will find all that they ever wrought [now] facing them, and [will know that] thy Sustainer does not wrong anyone.

And the book shall be put, then you will see the culprits fearing for what is written therein and will say, 'Oh! Woe to us, what happened to this writing? It left neither any small sin nor a big sin that has not been encompassed, and they found all that they did before them. And your -Lord is not unjust to anyone.

And the record of deeds will be placed (before everyone). So, you will see the evildoers terrified at the (sins, wrongs and offences) registered (in the record). And they will say: ‘Oh, woe to us! What is the matter with this record that it has left out neither any insignificant (wrong) nor any big (blunder)? It has rather taken into account (each and every act).’ And they will find (before them) whatever they used to do, and your Lord will not do injustice to anyone

And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who was one of the jinn, but he rebelled against the command of his Lord. Would you then take him and his descendants as patrons instead of Me, although they are your enemy? What an evil alternative for the wrongdoers ˹to choose˺!

And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.

AND [remember that] when We told the angels, "Prostrate yourselves before Adam," they all prostrated themselves, save Iblis: he [too] was one of those invisible beings, but then he turned away from his Sustainer's command. Will you, then, take him and his cohorts for (your], masters instead of Me, although they are your foe? How vile an exchange on the evildoers' part!

And remember when We ordered angels to prostrate before Adam, then all prostrated save Iblees (Devil). He was of the Jinn, and then he went out of the command of his Lord. Do you take him and his offsprings for friends apart from Me? And they are your enemies what an evil exchanges the unjust got.

And (recall) when We said to the angels: ‘Prostrate yourselves before Adam (in veneration).’ So they all prostrated themselves except Iblis. He (Iblis) was of the jinn, and he walked out of the obedience to his Lord. Are you taking him and his offspring for friends leaving Me, whereas, in truth, they are your enemies? How evil a substitute the evildoers (have opted in My place)

I never called them to witness the creation of the heavens and the earth or ˹even˺ their own creation, nor would I take the misleaders as helpers.

I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.

I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves; and neither do I [have any need to] take as My helpers those [beings] that lead [men] astray.

I had neither made them sit before Me while creating heavens and earth nor while creating themselves, and nor it is befitting to My Dignity that I should make My supporters to those who lead astray to others.

I called them neither (for assistance or witness) on the creation of the heavens and the earth, nor (at the time of) their own creation. Nor was it My Glory to take the inciters of misguidance as (My) supporters

And ˹beware of˺ the Day He will say, “Call upon those you claimed were My associate-gods.” So they will call them, but will receive no response. And We will make them ˹all˺ share in the same doom.

And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.

Hence, [bear in mind] the Day on which He will say, "Call [now] unto those beings whom you imagined to have a share in My divinity!" - whereupon they will invoke them, but those [beings] will not respond to them: for We shall have placed between them an unbridgeable gulf.

And the Day when He will say, 'call My associates, whom you fancied, 'then they will call them; they will not answer them, and We shall set a field of destruction between them.

And (remember) the Day (when) Allah will say: ‘Call those that you deemed to be My peers.’ So they will call them, but they will not give them any answer, and We shall place between them (a valley of Hell), the site of destruction

The wicked will see the Fire and realize that they are bound to fall into it, and will find no way to avoid it.

And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.

And those who were lost in sin will behold the fire, and will know that they are bound to fall into it, and will find no way of escape therefrom.

And the guilty will see the Fire and will believe that they are to call in it and will, find no way of return from it.

And the evildoers will see the Fire of Hell, and realize that certainly they are about to fall into it. And they will not be able to find any means to escape from it

We have surely set forth in this Quran every ˹kind of˺ lesson for people, but humankind is the most argumentative of all beings.

And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.

THUS, INDEED, have We given in this Qur'an many facets to every kind of lesson [designed] for [the benefit of] mankind. However, man is, above all else, always given to contention:

And undoubtedly, We have explained in varied manner all kinds of examples in this Quran for the people. And the man is over every thing most contentious.

And We have indeed put forth in the Qur’an repeatedly for mankind every kind of example (alternating the styles), but man is far ahead in contention than anything else

And nothing prevents people from believing when guidance comes to them and from seeking their Lord’s forgiveness except ˹their demand˺ to meet the same fate of earlier deniers or that the torment would confront them face to face.

And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.

for, what is there to keep people from attaining to faith now that guidance has come unto them, and from asking their Sustainer to forgive them their sins - unless it be [their wish] that the fate of the [sinful] people of ancient times should befall them [as well], or that the [ultimate] suffering should befall them in the hereafter?

And what hindered men from believing when guidance came to them and from asking forgiveness from their Lord. but that the traditions of the ancients should come to them or that, the varied torments should come upon them.

And nothing prevented the people from embracing faith and imploring forgiveness from their Lord, whilst guidance had reached them, except (waiting for) the pattern of the ancients’ (destruction) occurring to them, or that the torment should come in front of them

We do not send the messengers except as deliverers of good news and warners. But the disbelievers argue in falsehood, ˹hoping˺ to discredit the truth with it, and make a mockery of My revelations and warnings.

We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.

But We send [Our] message-bearers only as heralds of glad tidings and as warners - whereas those who are bent on denying the truth contend [against them] with fallacious arguments, so as to render void the truth thereby, and to make My messages and warnings a target of their mockery.

And We send not the messengers but as bearers of glad tidings and as warners and those who are infidels contend with falsehood that they may subvert the truth therewith. And they took My signs and what they were warned of as a joke.

And We do not send Messengers but as Bearers of glad tidings (to the people) and as Warners. And the disbelievers dispute with (these Messengers) taking leverage of false arguments so as to eliminate the truth with (falsehood). And they scoff at My Revelations, and the (torment) of which they are warned

And who does more wrong than those who, when reminded of their Lord’s revelations, turn away from them and forget what their own hands have done? We have certainly cast veils over their hearts—leaving them unable to comprehend this ˹Quran˺—and deafness in their ears. And if you ˹O Prophet˺ invite them to ˹true˺ guidance, they will never be ˹rightly˺ guided.

And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.

And who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them, forgetting all [the evil] that his hands may have wrought? Behold, over their hearts have We laid veils which prevent them from grasping the truth, and into their ears, deafness; and though thou call them onto the right path, they will never allow themselves to be guided.

And who is more unjust than he who when he is reminded of the signs of his Lord turns away his face from them, and forgets what his hands have sent forward. We have put covers on their hearts that they may not understand Quran and in their ears heaviness. And if you call them towards guidance then too, they will never find the way,

And who is a greater wrongdoer than one who was reminded of the signs of Allah, but he turned away from them and forgot those (evil deeds) which his hands had sent forward? Verily, We have cast veils over their hearts so that they may (not) understand this truth, and have plugged their ears with heaviness (so that they may not hear this truth). And if you invite them towards guidance, never ever will they take guidance

Your Lord is the All-Forgiving, Full of Mercy. If He were to seize them ˹immediately˺ for what they commit, He would have certainly hastened their punishment. But they have an appointed time, from which they will find no refuge.

Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.

Yet, [withal,] thy Sustainer is the Truly-Forgiving One, limitless in His grace. Were He to take them [at once] to task for whatever [wrong] they commit, He would indeed bring about their speedy punishment [then and there]: but nay, they have a time-limit beyond which they shall find no redemption

And your Lord is the Forgiver, full of mercy. If He would have seized them for what they did then He would have hastened torment for them. But for them there is an appointed time against which they will not find any refuge.

And your Lord is Most Forgiving, Full of Mercy. If He had to take them to task for their doings, He would certainly send the torment upon them quickly. And in truth, the Hour of Promise is (appointed) for them. (When that time comes,) they will not find any place of shelter except with Him

Those ˹are the˺ societies We destroyed when they persisted in wrong, and We had set a time for their destruction.

And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.

as [was the case with all] those communities that We destroyed when they went on and on doing wrong: for We had set a time-limit for their destruction.

And these towns: We have destroyed when they committed injustices, and We had appointed a fixed time for their destruction.

And these are the towns whose inhabitants We destroyed when they perpetrated oppression and injustice. And We had fixed a time for their destruction

And ˹remember˺ when Moses said to his young assistant, “I will never give up until I reach the junction of the two seas, even if I travel for ages.”

And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.

AND LO! [In the course of his wanderings,] Moses said to his servant: "I shall not give up until I reach the junction of the two seas, even if I [have to] spend untold years [in my quest]!"

And recall; when Musa said to his servant, 'I shall not desist until I reach there where two seas have joined, or I go on for ages.

And (also call to mind the incident) when Musa (Moses) said to his (young companion and) disciple (Yusha‘ b. Nun [Joshua, the son of Nun]): ‘I will not step (back) until I arrive at the junction of the two seas, or I travel on infinitely.

But when they ˹finally˺ reached the point where the seas met, they forgot their ˹salted˺ fish, and it made its way into the sea, slipping away ˹wondrously˺.

And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.

But when they reached the junction between the two [seas], they forgot all about their fish, and it took its way into the sea and disappeared from sight.

Then when they both reached the meeting place of two seas they forgot their fish, and it found its way in the sea making an underground passage.

So when both of them reached the junction of the two seas, they forgot their fish (there). So, that (fried fish came back to life, and) made its way into the sea like a tunnel and slipped off

When they had passed further, he said to his assistant, “Bring us our meal! We have certainly been exhausted by today’s journey.”

And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.

And after the two had walked some distance, [Moses] said to his servant: "Bring us our mid-day meal; we have indeed suffered hardship on this [day of] our journey!"

Then when they had passed over from there, Musa told his servant, bring my breakfast, we have no doubt faced great hardship in this Journey.

Then, when both of them had gone ahead, Musa (Moses) asked his disciple: ‘Bring us our meal. Surely, we have faced great hardship during this journey of ours.

He replied, “Do you remember when we rested by the rock? ˹That is when˺ I forgot the fish. None made me forget to mention this except Satan. And the fish made its way into the sea miraculously.”

He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.

Said [the servant]: "Wouldst thou believe it? When we betook ourselves to that rock for a rest, behold, I forgot about the fish-and none but Satan made me thus forget it - and it took its way into the sea! How strange!"

He said, please see, when we took rest near that rock, then undoubtedly I forgot the fish, and the Satan (devil) made me forget so that I may mention it and it took its way in the sea, it is strange.

(The disciple) said: ‘Did you see when we reposed beside the rock? I forgot the fish (there), and none but Satan made me forget to mention it to you. And that fish (after coming back to life) made its way into the sea in a strange way (and it disappeared).

Moses responded, “That is ˹exactly˺ what we were looking for.” So they returned, retracing their footsteps.

He said: This is that which we have been seeking. So they retraced their steps again.

[Moses] exclaimed: "That [was the place] which we were seeking!, And the two turned back, retracing their footsetps,

Musa said, 'that is what we wanted; then turned back retracing their footsteps.

Musa (Moses) said: ‘That is the place we were looking for.’ So both returned to (the same place), tracing the (same path), following their footsteps

There they found a servant of Ours, to whom We had granted mercy from Us and enlightened with knowledge of Our Own.

Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.

and found one of Our servants, on whom We had bestowed grace from Ourselves and unto whom We had imparted knowledge [issuing] from Ourselves.

Then they found a bondman from Our bondmen, whom We gave mercy from Ourselves and bestowed him, Our inspired knowledge.

Then both found (there) one of Our (elite) servants (Khidr) upon whom We had bestowed from Our Presence (special) mercy and had taught him infused knowledge (i.e., the inspired knowledge of secrets and gnostics)

Moses said to him, “May I follow you, provided that you teach me some of the right guidance you have been taught?”

Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?

Moses said unto him: "May I follow thee on the understanding that thou wilt impart to me something of that consciousness of what is right which has been imparted to thee?"

Musa said to him, 'should I remain with you on the condition that you will teach me of the right things which you have been taught.

Musa (Moses) said to him: ‘Can I stay with you under this (condition) that you will teach me (as well) some of that knowledge, which has been conferred on you for guidance?

He said, “You certainly cannot be patient ˹enough˺ with me.

He said: Lo! thou canst not bear with me.

[The other] answered: "Behold, thou wilt never be able to have patience with me –

He said, 'you can never stay with me.'

He (Khidr) said: ‘No doubt, you will not be able to have patience being in my company

And how can you be patient with what is beyond your ˹realm of˺ knowledge?”

How canst thou bear with that whereof thou canst not compass any knowledge?

for how couldst thou be patient about something that thou canst not comprehend within the compass of (thy] experience?"

And how you will keep patience over that which your knowledge encompasses not?

And how can you observe patience in (the matter of) which you will not have acquired (thorough) knowledge?

Moses assured ˹him˺, “You will find me patient, Allah willing, and I will not disobey any of your orders.”

He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.

Replied [Moses]: "Thou wilt find me patient, if God so wills; and I shall not disobey thee in anything!"

Musa said, 'soon if Allah will, you will find me patient, and I shall not disobey you in any affair.

Musa (Moses) said: ‘You will certainly find me patient, if Allah so pleases, and I will not violate any of your instructions.

He responded, “Then if you follow me, do not question me about anything until I ˹myself˺ clarify it for you.”

He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.

Said [the sage]: "Well, then, if thou art to follow me, do not question me about aught [that I may do] until I myself give thee an account thereof."

He said, 'If you remain with me, then ask, not anything, unless I myself mention it.

(Khidr) said: ‘So if you are in my company, then do not question me about anything until I myself mention that to you.

So they set out, but after they had boarded a ship, the man made a hole in it. Moses protested, “Have you done this to drown its people? You have certainly done a terrible thing!”

So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.

And so the two went on their way, till (they reached the seashore; and] when they disembarked from the boat [that had ferried them across], the sage made a hole in it-[whereupon Moses] exclaimed: "Hast thou made a hole in it in order to drown the people who may be [travelling] in it? Indeed, thou hast done a grievous thing!"

Now both of them set out, until when they embarked in a boat, he cleaved it. Musa told, 'have you cleaved it in order to drown its passengers, undoubtedly you have done a wrong thing.'

So both of them set out till, when they embarked on a boat, (Khidr) bored a hole in it. Musa (Moses) said: ‘Have you bored (a hole in) it to drown the people aboard? Surely, you have done something strange.

He replied, “Did I not say that you cannot have patience with me?”

He said: Did I not tell thee that thou couldst not bear with me?

He replied: "Did I not tell thee that thou wilt never be able to have patience with me?"

He said? ' Did I not tell you, that you would not be able to stay with me.'

(Khidr) said: ‘Did I not tell you that you would not be able to restrain yourself in my company?

Moses pleaded, “Excuse me for forgetting, and do not be hard on me.”

(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.

Said [Moses]: "Take-me not to task for my having forgotten [myself], and be not hard on me on account of what I have done!"

Musa said, 'catch me not for what I forgot and put not difficulty in my affair on me.

Musa (Moses) said: ‘Call me not to account for my omission, and put me not in any more difficulty in (this) affair of mine.

So they proceeded until they came across a boy, and the man killed him. Moses protested, “Have you killed an innocent soul, who killed no one? You have certainly done a horrible thing.”

So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.

And so the two went on, till, when they met a young man, [the sage] slew him -(whereupon Moses] exclaimed: "Hast thou slain an innocent human being without [his having taken] another man's life? Indeed, thou hast done a terrible thing!"

Again, both of them set out, until when they met a boy he killed him, Musa said. 'Have you killed an innocent soul without his having killed another? Undoubtedly you have done a hideous thing'.

Then both of them proceeded till they met a boy. (Khidr) killed him. Musa (Moses) said: ‘Have you killed a harmless soul without any (retribution due) for anyone killed? Indeed, you have done a horrible thing!

He answered, “Did I not tell you that you cannot have patience with me?”

He said: Did I not tell thee that thou couldst not bear with me?

He replied: "Did I not tell thee that thou wilt never be able to have patience with me?"

He said, 'Had I not told you, that you could never keep company with me'?

(Khidr) said: ‘Did I not tell you that you would never be able to keep patience in my company?

Moses replied, “If I ever question you about anything after this, then do not keep me in your company, for by then I would have given you enough of an excuse.”

(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.

Said [Moses]: "If, after this, I should ever question thee, keep me not in thy company: [for by] now thou hast heard enough excuses from me."

Musa said, 'If I ask anything to you after this, then keep not company with me; undoubtedly, your excuse is already fulfilled from my side'.

Musa (Moses) said: ‘If I ask you about anything after this, then do not keep me with you. Indeed, in my opinion, you have reached the limit to excuse.

So they moved on until they came to the people of a town. They asked them for food, but the people refused to give them hospitality. There they found a wall ready to collapse, so the man set it right. Moses protested, “If you wanted, you could have demanded a fee for this.”

So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.

And so the two went on, till, when they came upon some village people, they asked them for food; but those [people] refused them all hospitality. And they saw in that (village] a wall which was on the point of tumbling down, and [the sage] rebuilt it [whereupon Moses] said: "Hadst thou so wished, surely thou couldst [at least] have obtained some payment for it?"

Again both went on till they came to the people of a village, they asked the villagers for food, but they refused to entertain them, then the two found a wall about to fall, he set it up right. Musa said, 'if you had wished, you could have taken a wage for it'.

Then both set off, until they reached the people of a town; both asked its residents for food but they refused to entertain them. Then they found there a wall, which was about to fall. (Khidr) erected it. Musa (Moses) said: ‘If you desired, you could take wages for this (construction work).

He replied, “This is the parting of our ways. I will explain to you what you could not bear patiently.

He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.

[The sage] replied: "This is the parting of ways between me and thee. [And now] I shall let thee know the real meaning of all [those events] that thou wert unable to bear with patience:,

He said, 'this is the separation between me and you'; now I shall tell you the explanation of those things over which you could not have patience.

(Khidr) said: ‘This is the parting (time) between me and you. Now I shall impart to you the truth of the matters about which you have not been able to keep patience

“As for the ship, it belonged to some poor people, working at sea. So I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.

As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.

"As for that boat, it belonged to some needy people who toiled upon the sea -and I desired to damage it because (I knew that] behind them was a king who is wont to seize every boat by brute force.

As for the boat, it belonged to certain poor people who were working in the sea, then I intended to make it faulty and behind them, there was a king who used to seize every perfect boat forcibly.

As for the boat, that belonged to some poor people who used to toil for wages on the river. So I decided to make it defective (because) a (cruel) king was (standing) ahead of them, snatching every (undamaged) boat by force (from the owners without any compensation)

“And as for the boy, his parents were ˹true˺ believers, and we feared that he would pressure them into defiance and disbelief.

And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.

"And as for that young man, his parents were [true] believers - whereas we had every reason to fear that he would bring bitter grief upon them by [his] overweening wickedness and denial of all truth:

And as for the boy, his parents were Muslims, then we feared that he might involve them in contumacy and infidelity.

And as for the boy, his parents were blessed with faith. So we feared that (if he lived on, he would become a disbeliever, and on attaining to maturity) he would afflict both of them with disobedience and disbelief

So we hoped that their Lord would give them another, more virtuous and caring in his place.

And we intended that their Lord should change him for them for one better in purity and nearer to mercy.

and so we desired that their Sustainer grant them in his stead [a child] of greater purity than him, and closer [to them] in loving tenderness.

Then we intended their Lord might give them one better than he in purity and nearer in affection.

So we intended that their Lord might bless them with (such) a substitute as would be better than this (boy) in purity and nearer (to his parents as well) in clemency and kindness

“And as for the wall, it belonged to two orphan boys in the city, and under the wall was a treasure that belonged to them, and their father had been a righteous man. So your Lord willed that these children should come of age and retrieve their treasure, as a mercy from your Lord. I did not do it ˹all˺ on my own. This is the explanation of what you could not bear patiently.”

And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.

"And as for that wall, it belonged to two orphan boys [living] in the town, and beneath it was [buried] a treasure belonging to them [by right]. Now their father had been a righteous man, and so thy Sustainer willed it that when they come of age they should bring forth their treasure by thy Sustainer's grace. "And I did not do (any of] this of my own accord: this is the real meaning of all [those events] that thou wert unable to bear with patience."

As for that wall, it belonged to the two orphan lads of the city and underneath it was their treasure and their father was a noble man; then your Lord desired that those two should reach their maturity and bring forth their treasure as a mercy from your Lord, and this I did, not of my own biding. This is the significance of those things on which you could not have patience.

And as for the wall, that belonged to two orphan boys (residing) in the town. And a treasure was (buried) beneath it for both of them. And their father was (a) pious (man). So your Lord willed that both of them should reach their age of maturity, and dig out their treasure (themselves) by mercy from your Lord. And I did not do (whatever I did) of my own accord. This is the truth (of the matters) about which you could not hold yourself.

They ask you ˹O Prophet˺ about Ⱬul-Qarnain. Say, “I will relate to you something of his narrative.”

They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.

AND THEY will ask thee about the Two-Horned One. Say: "I will convey unto you something by which he ought to be remembered."

And they ask you about Zulqarnain, say, you; 'I recite to you an account of him'.

And, (O Most Esteemed Beloved,) they ask you about Dhu al-Qarnayn. Say: ‘I recite to you an account of him now.

Surely We established him in the land, and gave him the means to all things.

Lo! We made him strong in the land and gave him unto every thing a road.

Behold, We established him securely on earth, and endowed him with [the knowledge of] the right means to achieve anything [that he might set out to achieve];

Undoubtedly, We gave him a control in the earth and bestowed him a means of everything.

(In ancient times) We did grant him power in the land and blessed (his rule) with all the means and resources

So he travelled a course,

And he followed a road

and so he chose the right means [in whatever he did].

Then he followed a way.

Then he took another way

until he reached the setting ˹point˺ of the sun, which appeared to him to be setting in a spring of murky water, where he found some people. We said, “O Ⱬul-Qarnain! Either punish them or treat them kindly.”

Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.

[And he marched westwards] till, when he came to the setting of the sun, it appeared to him that it was setting in a dark, turbid sea; and nearby he found a people [given to every kind of wrongdoing]. We said: "O thou Two-Horned One! Thou mayest either cause [them] to suffer or treat them with kindness!"

Till when he reached the place of sun setting, he found it setting in a spring of black mud, and he found a people there. We said, 'O Zulqarnain, either you punish them or do good to them'

Until he reached the boundary of (a locality towards) the west where he perceived the setting of the sun as if going down into a spring of (muddy black) hot water, and he found a people (living) there. We said: ‘O Dhu al-Qarnayn, (it is up to you) whether you punish them or treat them nicely.

He responded, “Whoever does wrong will be punished by us, then will be returned to their Lord, Who will punish them with a horrible torment.

He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!

He answered: "As for him who does wrong [unto others] - him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering.

He submitted, 'as one who did injustice, we shall punish him soon, then he will be returned towards his Lord, He will strike him with an evil striking'

Dhu al-Qarnayn said: ‘Whoever perpetrates injustice (by way of disbelief and mischief-mongering), we will certainly punish him. He will then be brought back to his Lord. And then He will award him most grievous punishment

As for those who believe and do good, they will have the finest reward, and we will assign them easy commands.”

But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.

But as for him who believes and does righteous deeds - he will have the ultimate good [of the life to come] as his reward; and [as for us,] we shall make binding on him [only] that which is easy to fulfill."

And one who believed and did good deeds then the recompense for him is the good; and soon We shall speak to him easy affair.

And whoever believes and does pious acts will have better reward, and We shall (also) say for him in Our commands what is lenient.

Then he travelled a ˹different˺ course

Then he followed a road

And once again he chose the right means [to achieve a right end].

Again, he followed a way.

Then (after consolidating his conquests in the west) he set forth on (another) course

until he reached the rising ˹point˺ of the sun. He found it rising on a people for whom We had provided no shelter from it.

Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.

[And then he marched eastwards] till, when he came to the rising of the sun he found that it was rising on a people for whom We had provided no coverings against it:

Until, when he reached the place of sun rising he found it rising on a people for whom We had not put any shelter against the sun

Until he reached the boundary (of a locality in the direction) of the sunrise. There he perceived (the rising of) the sun (as if) it were rising on the people (living in that piece of land) for whom We had provided no cover (for protection) against the sun (i.e., they lived in the caves, without clothes and houses)

So it was. And We truly had full knowledge of him.

So (it was). And We knew all concerning him.

thus [We had made them, and thus he left them; and We did encompass with Our knowledge all that he had in mind

So is the talk. And whatever he had, Our knowledge encompasses all.

It occurred the same way. And We have encompassed with Our knowledge whatever he had

Then he travelled a ˹third˺ course

Then he followed a road

And once again he chose the right means (to achieve a right end].

Again, he followed a way.

(Having accomplished his conquests in the east,) he then followed (still another) route

until he reached ˹a pass˺ between two mountains. He found in front of them a people who could hardly understand ˹his˺ language.

Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.

[And he marched on] till, when he reached [a place] between the two mountain-barriers, he found beneath them a people who could scarcely understand a word [of his language].

Until when he reached between two mountains, he found inside them some such people who deemed not to understand any word

Until he reached (a place) between two mountains. He found a people dwelling behind these mountains. They were unable to understand (anyone’s) speech

They pleaded, “O Ⱬul-Qarnain! Surely Gog and Magog are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?”

They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?

They said: "O thou Two-Horned One! Behold, Gog and Magog" are spoiling this land. May we, then, pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?"

They said, 'O Zulqarnain, undoubtedly, Yajuj (Gog) and Majuj (Magog) create mischief in the earth, should we then fix some tribute for you on the condition that you may set up a wall between us and them.'

They said: ‘O Dhu al-Qarnayn! Gog and Magog have spread disorder in the land. Should we fix some money (as a tribute) for you on this (condition) that you raise a high wall between us and them?

He responded, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them.

He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.

He answered: "That wherein my Sustainer has so securely established me is better [than anything that you could give me]; hence, do but help me with [your labour's] strength, [and] I shall erect a rampart between you and them!

He said, 'that upon which my Lord has given me control is better, then help me with strength, I may make a strong barrier between you and them.

(Dhu al-Qarnayn) said: ‘The power my Lord has given me in this connection is better. Assist me with your vigour (diligence and labour), and I shall erect a fortified wall between you and them

Bring me blocks of iron!” Then, when he had filled up ˹the gap˺ between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it.”

Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.

Bring me ingots of iron!" Then, after he had [piled up the iron and] filled the gap between the two mountain-sides, he said: "[Light a fire and] ply your bellows!" At length, when he had made it [glow like] fire, he commanded: "Bring me molten copper which I may pour upon it."

Bring to me the pieces of iron, till when he leveled the wall upto the sides of the two mountains, he said, 'blow', till when he made it a fire, said he, 'bring me, that I may pour molten copper on it'

Bring me large blocks of iron.’ So, when he levelled (that iron wall) between the two (mountain) tops, he said: ‘(Now) blow (it after putting it on fire).’ So, when he turned that (iron) into a fire (by successive blowing), he said: ‘(Now) bring me molten copper to pour on it.

And so the enemies could neither scale nor tunnel through it.

And (Gog and Magog) were not able to surmount, nor could they pierce (it).

And thus [the rampart was built, and] their enemies were unable to scale it, and neither were they able to pierce it.

Then Yajuj and Majuj could neither climb over it, and nor could make a hole in it.

Then they (Gog and Magog) did not have the ability to scale it, nor could they acquire the capability to bore through it

He declared, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true.”

He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.

Said [the King]: "This is a mercy from my Sustainer! Yet when the time appointed by my Sustainer shall come, He will make this [rampart] level with the ground: and my Sustainer's promise always comes true!"

He said, 'this is a mercy from my Lord, 'then when the promise of my Lord will come, He will break it into pieces, and the promise of my Lord is ever true.

(Dhu al-Qarnayn) said: ‘This is mercy from my Lord. But when my Lord’s promise (of the Last Hour) comes (near), He will (demolish this wall and) level it with the ground (i.e., it will be reduced to dust particles). And the promise of my Lord is bound to come true.

On that Day, We will let them surge ˹like waves˺ over one another. Later, the Trumpet will be blown, and We will gather all ˹people˺ together.

And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.

AND ON that Day" We shall [call forth all mankind and] leave them to surge like waves [that dash] against one another; and the trumpet [of judgment] will be blown, and We shall gather them all together.

And on that day We shall leave them that one group, of them will surge over the other and the trumpet shall be blown, then We shall gather them all together

And at that time, We shall release (all the creation or Gog and Magog). They will run into each other (like surging waves). And the trumpet will be blown. Then We shall gather them all (in the Last Day Assembly)

On that Day We will display Hell clearly for the disbelievers,

On that day we shall present hell to the disbelievers, plain to view,

And on that Day We shall place hell, for all to see, before those who denied the truth-

And We shall bring the Hell before the infidels.

And on that Day, We shall present Hell before the disbelievers fully exposed

those who turned a blind eye to My Reminder and could not stand listening ˹to it˺.

Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.

those whose eyes had been veiled against any remembrance of Me because they could not bear to listen [to the voice of truth]!

Those upon whose eyes there were covering from My remembrance and could not hear the truth.

Those whose eyes were veiled (by negligence) against My remembrance and they could not even listen (to My remembrance)

Do the disbelievers think they can ˹simply˺ take My servants as lords instead of Me? We have surely prepared Hell as an accommodation for the disbelievers.

Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.

Do they who are bent on denying the truth think, perchance, that they could take [any of] My creatures for protectors against Me? Verily, We have readied hell to welcome all who [thus] deny the truth!

Do then the infidels bondmen as their supporters beside Me? Undoubtedly We have already prepared hell for the hospitality of the infidels.

Do the disbelievers think that, instead of Me, they will take My servants as helpers? Surely, We have prepared Hell as hospitality for the disbelievers

Say, ˹O Prophet,˺ “Shall we inform you of who will lose the most deeds?

Say: Shall We inform you who will be the greatest losers by their works?

Say: "Shall we tell you who are the greatest losers in whatever they may do?

Say you, 'shall I tell you. Whose actions are worst?

Say: ‘Shall We alert you to those who are great losers in respect of deeds

˹They are˺ those whose efforts are in vain in this worldly life, while they think they are doing good!”

Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.

"[It is] they whose labour has gone astray in [the pursuit of no more than] this world's life, and who none the less think that they are doing good works:

Those whose all struggles were lost in the life of the world and they imagine that they are doing good work.

It is those whose entire struggle is wasted in worldly life, but they presume they are doing good works.

It is they who reject the signs of their Lord and their meeting with Him, rendering their deeds void, so We will not give their deeds any weight on Judgment Day.

Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.

it is they who have chosen to deny their Sustainer's messages and the truth; that they are deseined to meet Him." Hence, all their [good] deeds come to nought, and no weight shall We assign to them on Resurrection Day.

These are the people who disbelieved in the signs of their Lord and in His meeting. Therefore all-their deeds are vain, and We shall not establish any weight for them on the day of judgement.

It is they who have denied the signs of their Lord and meeting Him (after death). So all their deeds are ruined, and We shall not give any weight or (even) any worth to them on the Day of Rising

That is their reward: Hell, for their disbelief and mockery of My signs and messengers.

That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.

That will be their recompense - [their] hell -for having denied the truth and made My messages and My apostles a target of their mockery.

This is their recompense, the Hell for they disbelieved and took My Signs and My Messengers in mockery.

This very Hell is their reward because they kept disbelieving and mocking My signs and My Messengers

Indeed, those who believe and do good will have the Gardens of Paradise as an accommodation,

Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,

[But,] verily, as for those who attain to faith and do righteous deeds - the gardens of paradise will be there to welcome them;

Undoubtedly, those who believed and did good deeds, the gardens of paradise are for their hospitality.

Surely, those who believe and do good deeds persistently shall have the Gardens of Paradise as their hospitality

where they will be forever, never desiring anywhere else.

Wherein they will abide, with no desire to be removed from thence.

therein will they abide, [and] never will they desire any change therefrom.

They shall dwell in it forever, not willing to change the place therefrom.

They will always live there. They will never seek any change (of abode) from there

Say, ˹O Prophet,˺ “If the ocean were ink for ˹writing˺ the Words of my Lord, it would certainly run out before the Words of my Lord were finished, even if We refilled it with its equal.”

Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.

SAY: "If all the sea were ink for my Sustainer's words, the sea would indeed be exhausted ere my Sustainer's words are exhausted! And [thus it would be] if we were to add to it sea upon sea."

Say you, 'if the sea be the ink for the words of my Lord, then necessarily, the sea would be exhausted and the words of my Lord would not come to an end, though We may bring the like of it for help.'

Say: ‘If the ocean turns into ink for the Words of my Lord, that ocean will exhaust before the Words of my Lord come to an end, even if We bring another similar (ocean or ink) to refill.

Say, ˹O Prophet,˺ “I am only a man like you, ˹but˺ it has been revealed to me that your God is only One God. So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.”

Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.

Say [O Prophet]: "I am but a mortal man like all of you. It has been revealed unto me that your God is the One and Only God. Hence, whoever looks forward [with hope and awe] to meeting his Sustainer [on Judgment Day], let him do righteous deeds, and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer!"

Say you, 'apparently in facial outlook of a man, I am like you, I receive revelation that your God is one God, then who-so-ever hopes to meet his Lord, he should do noble deeds and associate not any one in the worship of his Lord

Say: ‘I look like you only (by virtue of my visible creation) as a man. (Otherwise just think what congruity you have with me.) It is I to whom the Revelation is transmitted that your God is the One and only God. (And just see to it whether you have any such divine potential that the Word of Allah may come down to you.) So, whoever hopes to meet his Lord should do good deeds, and must not associate any partner in the worship of his Lord.