20. Sūrat Ta-Ha · Ta-Ha

Ṭâ-Hâ.

Ta. Ha.

O MAN!

TAHA

Ta-Ha. (Only Allah and the Messenger [blessings and peace be upon him] know the real meaning.

We have not revealed the Quran to you ˹O Prophet˺ to cause you distress,

We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed,

We did not bestow the Qur'an on thee from on high to make thee unhappy,

'O beloved! We sent not this Quran upon you that you may be put to trouble.

(O My Esteemed Beloved!) We have not revealed the Qur’an to you that you land in distress

but as a reminder to those in awe ˹of Allah˺.

But as a reminder unto him who feareth,

but only as an exhortation to all who stand in awe [of God]:

Yes, as an admonition to him who fears.

But (it) is (revealed as) admonition for him who fears (his Lord)

˹It is˺ a revelation from the One Who created the earth and the high heavens—

A revelation from Him Who created the earth and the high heavens,

a revelation from Him who has created the earth and the high heavens

A sent down by Him Who has made the earth and the high heavens.

(This) has been revealed by (Allah) Who created the earth and the lofty heavens

the Most Compassionate, ˹Who is˺ established on the Throne.

The Beneficent One, Who is established on the Throne.

the Most Gracious, established on the throne of His almightiness?

He, the Most Affectionate, is established on the Throne (Befitting to His Dignity).

(He is) Most Kind (Lord) Who established (His sovereignty) on the Throne (of power and supreme authority over all the systems of the universe, befitting His Glory)

To Him belongs whatever is in the heavens and whatever is on the earth and whatever is in between and whatever is underground.

Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod.

Unto Him belongs all that is in the heavens and all that is on earth, as well as all that is between them and all that is beneath the sod.

His is whatever is in heavens and whatever is in earth and whatever is in between and whatever is beneath the wet soil.

(So) whatever is in the heavens (i.e., the upper divine and celestial spheres and spatial terrestrial spheres) and whatever is in the earth and whatever is in between (i.e., the atmospheric spheres) and whatever is beneath the soil to its bed, all are (functioning in compliance with) His (command and control system)

Whether you speak openly ˹or not˺, He certainly knows what is secret and what is even more hidden.

And if thou speakest aloud, then lo! He knoweth the secret (thought) and (that which is yet) more hidden.

And if thou say anything aloud, [He hears it] since, behold, He knows [even] the secret [thoughts of man] as well as all that is yet more hidden [within him].

And if you speak the word loudly, then He knows the secret and that which is more hidden than this.

And (there is no harm) if, in remembrance and Prayer, you raise (your voice). He knows the secrets (of hearts) and also the most hidden mysteries. (Then how He will not hear the loud supplications!

Allah—there is no god ˹worthy of worship˺ except Him. He has the Most Beautiful Names.

Allah! There is no Allah save Him. His are the most beautiful names.

God-there is no deity save Him; His [alone] are the attributes of perfection!

Allah-none to be worshipped but He. His are all good names.

Allah is (His Self-Name) besides Whom there is no God (i.e., believe in Him alone and deny all other false gods). There are (also) many other Beautiful Names for Him (that speak of His most beautiful attributes)

Has the story of Moses reached you ˹O Prophet˺?

Hath there come unto thee the story of Moses?

AND HAS the story of Moses ever come within thy ken?

And has there come to you the story of Musa?

And has the account of Musa (Moses) reached you

When he saw a fire, he said to his family, “Wait here, ˹for˺ I have spotted a fire. Perhaps I can bring you a torch from it, or find some guidance at the fire.”

When he saw a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire.

Lo! he saw a fire [in the desert]; and so he said to his family: "Wait here! Behold, I perceive a fire [far away]: perhaps I can bring you a brand there from, or find at the fire some guidance."

When he saw a fire, then said to his wife, 'stay, I have seen a fire, haply I may bring for you a brand of fire or find a way at the fire.

When Musa (Moses) saw a fire (on his way back to Egypt from Madyan), he said to his family: ‘Stay here. I have seen a fire (or I have perceived a flash of love and cordiality in a fire). Perhaps I may bring a brand from it for you (also), or I find at that fire the guidance (which I am searching for).

But when he approached it, he was called, “O Moses!

And when he reached it, he was called by name: O Moses!

But when he came close to it, a voice called out: "O Moses!

Then when he came to the fire, a call was made O Musa!

So when he reached that (fire), a call was made: ‘O Musa (Moses)

It is truly I. I am your Lord! So take off your sandals, for you are in the sacred valley of Ṭuwa.

Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.

Verily, I am thy Sustainer! Take off, then, thy sandals! Behold, thou art in the twice hallowed valley,

Verily, I am your Lord, then take off your shoes, undoubtedly, you are in the sacred valley Tuwa.

Certainly, I am your Lord, so take off your shoes. Verily, you are in the sacred valley of Tuwa

I have chosen you, so listen to what is revealed:

And I have chosen thee, so hearken unto that which is inspired.

and I have chosen thee [to be My apostle]: listen, then, to what is being revealed [unto thee].

And l have chosen you, now listen carefully to what is revealed to you.

And I have chosen you (for My Messengership), so listen to what is being revealed to you with absolute attentiveness

‘It is truly I. I am Allah! There is no god ˹worthy of worship˺ except Me. So worship Me ˹alone˺, and establish prayer for My remembrance.

Lo! I, even I, am Allah, There is no Allah save Me. So serve Me and establish worship for My remembrance.

"Verily, I - I alone - am God; there is no deity save Me. Hence, worship Me alone, and be constant in prayer, so as to remember Me!

Verily I am Allah there is none to be worshipped save He. So worship Me and establish prayer for My remembrance.

Verily, I am Allah. There is no God other than Me. So always worship Me, and establish Prayer for the sake of My remembrance

The Hour is sure to come. My Will is to keep it hidden, so that every soul may be rewarded according to their efforts.

Lo! the Hour is surely coming. But I will to keep it hidden, that every soul may be rewarded for that which it striveth (to achieve).

"Behold, [although] I have willed to keep it hidden, the Last Hour is bound to come, so that every human being may be recompensed in accordance with what he strove for [in life].

Undoubtedly, the Hour is to come. It was near that I should conceal it from all, that every soul may be recompensed for his endeavor.

Certainly, the Last Hour is about to come. I want to keep it secret so that every soul may be rewarded for that (deed) for which it is exerting

So do not let those who disbelieve in it and follow their desires distract you from it, or you will be doomed.’”

Therefor, let not him turn thee aside from (the thought of) it who believeth not therein but followeth his own desire, lest thou perish.

Hence, let not anyone who does not believe in its coming and follows [but] his own desires divert thee from [belief in] it, lest thou perish!

Then let no one who believes not in it and follows his own desire bar you from believing it lest you perish.

So let not someone who (himself) does not believe in it and follows his own lust (of the lower self) prevent you from (focusing on) it, otherwise you (too) will perish

˹Allah added,˺ “And what is that in your right hand, O Moses?”

And what is that in thy right hand, O Moses?

"Now, what is this in thy right hand, O Moses?"

And what is it in your right hand, O Musa?

And what is this in your right hand, O Musa (Moses)?

He replied, “It is my staff! I lean on it, and with it I beat down ˹branches˺ for my sheep, and have other uses for it.”

He said: This is my staff whereon I lean, and wherewith I bear down branches for my sheep, and wherein I find other uses.

He answered: "It is my staff; I lean on it; and with it I beat down leaves for my sheep; and [many] other uses have I for it."

He submitted it is my staff, I lean on it and with it beat down leaves for my sheeps and there are my other works in it.

He submitted: ‘This is my staff. I lean on it, and beat down leaves with it for my goats, and in it there are also many other benefits for me.

Allah said, “Throw it down, O Moses!”

He said: Cast it down, O Moses!

Said He: "Throw it down, O Moses!"

Said He, 'cast it down O Musa'.

(Allah) said: ‘O Musa (Moses), cast it down (on the ground).

So he did, then—behold!—it became a serpent, slithering.

So he cast it down, and lo! it was a serpent, gliding.

So he threw it - and lo! it was a snake, moving rapidly.

Then Musa cast it down, and at that very time, it became a serpent running.

So he cast it down (on the ground), and suddenly it became a serpent slithering (here and there)

Allah said, “Take it, and have no fear. We will return it to its former state.

He said: Grasp it and fear not. We shall return it to its former state.

Said He: "Take hold of it, and fear not: We shall restore it to its former state.

Said He, pick it up and fear not, now We shall restore it to its former condition.

Allah said: ‘Catch it and do not fear. We shall transform it to its former state just now.

And put your hand under your armpit, it will come out ˹shining˺ white, unblemished, as another sign,

And thrust thy hand within thine armpit, it will come forth white without hurt. (That will be) another token.

"Now place thy hand within thy armpit: it will come forth [shining] white, without blemish, as another sign [of Our grace],

And make close your hand to your side, it shall come forth crystal white with out any disease as one more sign.

And (it was commanded:) ‘Press your hand in your armpit. It will come out radiant white without any disease. (This) is another sign

so that We may show you some of Our greatest signs.

That We may show thee (some) of Our greater portents,

so that We might make thee aware of some of Our greatest wonders.

That We may show you of Our greater Signs.

(We are doing) this so that We show you greater signs of Our (might)

Go to Pharaoh, for he has truly transgressed ˹all bounds˺.”

Go thou unto Pharaoh! Lo! he hath transgressed (the bounds).

"[And now] go thou unto Pharaoh: for, verily, he has transgressed all bounds of equity.

Go to Firawn (Pharaoh), he has rebelled.

Go to Pharaoh. He has exceeded limits (in defiance and rebellion).

Moses prayed, “My Lord! Uplift my heart for me,

(Moses) said: My Lord! relieve my mind

Said [Moses]: "O my Sustainer! Open up my heart [to Thy light],

He submitted, 'O my Lord opens my breast for me.

Musa (Moses) prayed: ‘O my Lord, expand my breast for me

and make my task easy,

And ease my task for me;

and make my task easy for me,

And make my task easy for me.

And make my task (as a Messenger) easy for me

and remove the impediment from my tongue

And loose a knot from my tongue,

and loosen the knot from my tongue

And loose the knot of my tongue.

And untie the knot from my tongue

so people may understand my speech,

That they may understand my saying.

so that they might fully understand my speech,

That they may understand my speech.

That people may understand (easily) what I say

and grant me a helper from my family,

Appoint for me a henchman from my folk,

and appoint for me, out of my kinsfolk, one who will help me to bear my burden:

And make a minister for me from my family.

And appoint for me a minister from my family

Aaron, my brother.

Aaron, my brother.

Aaron, my brother.

(He) My brother Haroon.

(That) is Harun (Aaron), my brother

Strengthen me through him,

Confirm my strength with him

Add Thou through him to my strength,

Strengthen my loin by him.

Provide me strength and backup with him

and let him share my task,

And let him share my task,

and let him share my task,

And associate him in my task.

And make him share my task (of Messengership)

so that we may glorify You much

That we may glorify Thee much

so that [together] we might abundantly extol Thy limitless glory

So that we may glorify You much.

So that we (both) may amply glorify You

and remember You much,

And much remember Thee.

and remember Thee without cease!

And may remember You much.

And amply remember You

for truly You have ˹always˺ been overseeing us.”

Lo! Thou art ever Seeing us.

Verily, Thou seest all that is within us!"

Undoubtedly You are seeing us.

Surely, You see us well (in the perspective of total scenario).

Allah responded, “All that you requested has been granted, O Moses!

He said: Thou art granted thy request, O Moses.

Said He: "Thou art granted all that thou hast asked for, O Moses!

Said he, 'O Musa', you are granted your request.

(Allah) said: ‘O Musa (Moses), you are granted your every prayer

And surely We had shown You favour before,

And indeed, another time, already We have shown thee favour,

"And, indeed, We bestowed Our favour upon thee at a time long since past,

And indeed We favoured you another time.

And surely, We graciously favoured you once (earlier as well)

when We inspired your mother with this:

When we inspired in thy mother that which is inspired,

when We inspired thy mother with this inspiration:

When We inspired to your mother what was to be inspired.

When We revealed to your mother’s heart what was revealed

‘Put him into a chest, then put it into the river. The river will wash it ashore, and he will be taken by ˹Pharaoh,˺ an enemy of Mine and his.’ And I blessed you with lovability from Me ˹O Moses˺ so that you would be brought up under My ˹watchful˺ Eye.

Saying: Throw him into the ark, and throw it into the river, then the river shall throw it on to the bank, and there an enemy to Me and an enemy to him shall take him. And I endued thee with love from Me that thou mightest be trained according to My will,

Place him in a chest and throw it into the river, and thereupon the river will cast him ashore, [and] one who is an enemy unto Me and an enemy unto him will adopt him. "And [thus early] I spread Mine Own love over thee -and [this] in order that thou might be formed under Mine eye.

That putting this child into a box cast him into the river then the river will cast him on to the bank. There he who is an enemy to Me and an enemy to him will pick him up and I cast on you the love from Me and so that you may be brought up before My sight.

To put him (Musa [Moses]) into a box and place that (box) into the river. Then the river will drift it to the bank. My enemy and his enemy will pick him up. And I cast on you from My presence a reflection of My (exceptional) love (i.e., We have made you so lovely and charismatic that whoever glances at you will be fascinated). And (this was done) so that you might be brought up before My eyes

˹Remember˺ when your sister came along and proposed, ‘Shall I direct you to someone who will nurse him?’ So We reunited you with your mother so that her heart would be put at ease, and she would not grieve. ˹Later˺ you killed a man ˹by mistake˺, but We saved you from sorrow, as well as other tests We put you through. Then you stayed for a number of years among the people of Midian. Then you came here as pre-destined, O Moses!

When thy sister went and said: Shall I show you one who will nurse him? and we restored thee to thy mother that her eyes might be refreshed and might not sorrow. And thou didst kill a man and We delivered thee from great distress, and tried thee with a heavy trial. And thou didst tarry years among the folk of Midian. Then camest thou (hither) by (My) providence, O Moses,

"[And thou wert under Mine eye] when thy sister went forth and said [to Pharaoh's people], 'Shall I guide you unto [a woman] who might take charge of him?'' And so We returned thee unto thy mother, so that her eye be gladdened, and that she might not sorrow [any longer]. "And [when thou camest of age, thou didst slay a man: but We did save thee from all grief, although We tried thee with various trials. "And then thou didst sojourn for years among the people of Madyan; and now thou hast come [here] as ordained [by Me], O Moses:

When your sister walked along, then she said, 'shall I tell you such people who will nurse this child. Then We turned you back to your mother that her eyes may be cooled and she may not be grieved. And you slew a soul, then We delivered you from sorrow and tested you well. Then you did stay in the people of Madian for many years, then you came at a fixed promise O Musa!

(And) when your sister, (posing as a stranger,) walking along, said (to Pharaoh’s family): Shall I point out to you (a woman) who will nurse this (infant)? Then We brought you back to your mother (on the pretext of nursing) so that she might cool her eyes and might not feel aggrieved as well. And you killed a man (a disbeliever of Pharaoh’s people). Then We delivered you from (that) agony (too), and tested and assessed you through many trials. Then you stayed amongst the people of Madyan for many years. Musa (Moses)! Then you came (here) at the time fixed (by Allah. He was then exactly forty years old)

And I have selected you for My service.

And I have attached thee to Myself.

for I have chosen thee for Mine Own service.

And I made you particularly for Me.

And (now) I have chosen you for Myself (for the task of Messengership and the exceptional favour)

Go forth, you and your brother, with My signs and never falter in remembering Me.

Go, thou and thy brother, with My tokens, and be not faint in remembrance of Me.

"Go forth, [then,] thou and thy brother, with My messages, and never tire of remembering Me:

You and your brother both go taking My signs and do not slacken in My remembrance.

Go, you and your brother (Harun [Aaron]), with My signs and do not slacken in remembering Me

Go, both of you, to Pharaoh, for he has truly transgressed ˹all bounds˺.

Go, both of you, unto Pharaoh. Lo! he hath transgressed (the bounds).

go forth, both of you, unto Pharaoh: for, verily, he has transgressed all bounds of equity!

You both go to Firawn, undoubtedly he has rebelled.

Go, both of you, to Pharaoh; surely, he has transgressed all bounds in rebellion

Speak to him gently, so perhaps he may be mindful ˹of Me˺ or fearful ˹of My punishment˺.”

And speak unto him a gentle word, that peradventure he may heed or fear.

But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension.

Then speak to him gentle words: haply he may be mindful or he may have some fear.

So talk to him politely. He may perhaps accept admonition or fear (My wrath).

They both pleaded, “Our Lord! We fear that he may be quick to harm us or act tyrannically.”

They said: Our Lord! Lo! we fear that he may be beforehand with us or that he may play the tyrant.

The two [brothers] said: "O our Sustainer! Verily, we fear lest he act hastily with regard to us, or lest he [continue to] transgress all bounds of equity."

They both submitted, 'O our Lord! 'Undoubtedly, we fear that he may commit excess against us or come before us with mischief.

Both of them submitted: ‘O our Lord, we fear lest he should commit some excess against us, or become (more) rebellious.

Allah reassured ˹them˺, “Have no fear! I am with you, hearing and seeing.

He said: Fear not. Lo! I am with you twain, Hearing and Seeing.

Answered He: "Fear not! Verily, I shall be with you two, hearing and seeing [all].

Allah said, 'fear not, I am with you Hearing and Seeing.

(Allah) said: ‘Do not fear. I am indeed with you both. I hear and see (all)

So go to him and say, ‘Indeed we are both messengers from your Lord, so let the Children of Israel go with us, and do not oppress them. We have come to you with a sign from your Lord. And salvation will be for whoever follows the ˹right˺ guidance.

So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followeth right guidance.

Go, then; you two unto him and say, `Behold, we are apostles sent by thy Sustainer: let, then, the children of Israel go with us, and cause them not to suffer [any longer]. We have now come unto thee with a message from thy Sustainer; and [know that His] peace shall be [only] on those who follow [His] guidance:

Then go to him and say, 'we have been sent by your Lord, then send forth with us the children of Yaqub and torture them not. No doubt, we have brought to you the sign from your Lord. And peace be to him who follows the guidance.

So, go you both to him and say: We are (the Messengers) sent by your Lord. So (set free) the Children of Israel (from your slavery and) send them with us. And do not persecute them (anymore). Surely, we have brought you a sign from your Lord. And peace be upon him who follows guidance

It has indeed been revealed to us that the punishment will be upon whoever denies ˹the truth˺ and turns away.’”

Lo! it hath been revealed unto us that the doom will be for him who denieth and turneth away.

for, behold, it has been revealed to us that [in the life to come] suffering shall befall all who give the lie to the truth and turn away [from it]!"'

No doubt, we have been revealed that the torment is on him who belies and turns his face.

Verily, it has been revealed to us that the torment will come upon (every) such person that rejects (the Messenger) and turns away from him.

Pharaoh asked, “Who then is the Lord of you two, O Moses?”

(Pharaoh) said: Who then is the Lord of you twain, O Moses?

[But when God's message was conveyed unto Pharaoh,] he said: "Who, now, is this Sustainer of you two, O Moses?"

Firawn said, 'who is the Lord of you both O Musa!'

(Pharaoh) said: ‘O Musa (Moses)! Who is the Lord of you both?

He answered, “Our Lord is the One Who has given everything its ˹distinctive˺ form, then guided ˹it˺.”

He said: Our Lord is He Who gave unto everything its nature, then guided it aright.

He replied: "Our Sustainer is He who gives unto every thing [that exists] its true nature and form. and thereupon guides it [towards its fulfilment].

He said, 'our Lord is He Who gave its proper form to everything, then guided.'

Musa (Moses) said: ‘Our Lord is He Who brought everything into being (as most suitable), then guided it (according to its potential).

Pharaoh asked, “And what about previous peoples?”

He said: What then is the state of the generations of old?

Said [Pharaoh]: "And what of all the past generations?"

Firawn said, 'what is the state of former generations'?

(Pharaoh) said: ‘So, what was the fate of former people (who did not believe in your Lord)?

He replied, “That knowledge is with my Lord in a Record. My Lord neither falters nor forgets ˹anything˺.”

He said: The knowledge thereof is with my Lord in a Record. My Lord neither erreth nor forgetteth,

[Moses] answered: "Knowledge thereof rests with my Sustainer [alone, and is laid down] in His decree; my Sustainer does not err, and neither does He forget."

He said, 'their knowledge is with my Lord in a Book, my Lord neither errs nor forgets.

(Musa [Moses]) said: ‘The knowledge about them is recorded (and saved) in a Book with My Lord. My Lord does not go wrong, nor does He forget.

˹He is the One˺ Who has laid out the earth for ˹all of˺ you, and set in it pathways for you, and sends down rain from the sky, causing various types of plants to grow,

Who hath appointed the earth as a bed and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation,

HE IT IS who has made the earth a cradle for you, and has traced out for you ways [of livelihood] thereon, and [who] sends down waters from the sky: and by this means We bring forth various kinds of plants.

He Who made the earth for you as a bed and laid for you walking paths in it and sent down rain from the sky. And thereby We brought forth-varied pairs of vegetation.

He is the One Who made the earth habitable for you and provided therein paths for you (to travel) and sent down water from the sky. Then by means of that (water) We bring forth (from the earth) pairs of various kinds of vegetation

˹so˺ eat and graze your cattle. Surely in this are signs for people of sound judgment.

(Saying): Eat ye and feed your cattle. Lo! herein verily are portents for men of thought.

Eat, [then, of this produce of the soil,] and pasture your cattle [thereon]. In all this, behold, there are messages indeed for those who are endowed with reason:

Eat you and pasture your cattle. No doubt in it there are signs for the men of wisdom.

Eat and pasture your cattle. Surely, there are signs in it for the wise

From the earth We created you, and into it We will return you, and from it We will bring you back again.

Thereof We created you, and thereunto We return you, and thence We bring you forth a second time.

out of this [earth] have We created you, and into it shall We return you, and out of it shall We bring you forth once again.

We created you from the earth, and into the same We shall bring you back and from the same We shall bring you forth a second time.

We created you from this (very soil of the earth), and We shall return you into the same, and shall bring you forth from the very same once more

And We certainly showed Pharaoh all of Our signs, but he denied them and refused ˹to believe˺.

And We verily did show him all Our tokens, but he denied them and refused.

AND, INDEED, We made Pharaoh aware of all Our messages-but he gave them the lie and refused [to heed them].

And undoubtedly We showed to him Our all signs, then he belied and refused.

And surely We showed him (Pharaoh) all Our signs (bestowed upon Musa [Moses] and Harun [Aaron]), but he belied and refused to believe

He said, “Have you come to drive us out of our land with your magic, O Moses?

He said: Hast come to drive us out from our land by thy magic, O Moses?

He said: "Hash thou come to drive us out of our land by thy sorcery, O Moses?

Firawn said, 'have you come to us for driving us out from our land by your magic O Musa!'?

He said: ‘Musa (Moses), have you come to us to drive us out of our land with your magic

We can surely meet you with similar magic. So set for us an appointment that neither of us will fail to keep, in a central place.”

But we surely can produce for thee magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both).

In that case, we shall most certainly produce before thee the like thereof! Appoint, then, a tryst between us and thee - which we shall not fail to keep, nor [mayest] thou -at a suitable place!"

Then necessarily, we too bring a like magic before you, so make an appointment between yourself and us. Neither we change nor you, at an even place.

So we shall also bring you magic resembling it. Therefore, settle an appointment between us and yourself (for the contest) which neither we nor you shall violate. (The place of contest) is to be an open and smooth ground.

Moses said, “Your appointment is on the Day of the Festival, and let the people be gathered mid-morning.”

(Moses) said: Your tryst shall be the day of the feast, and let the people assemble when the sun hath risen high.

Answered [Moses]: "Your tryst shall be the day of the Festival; and let the people assemble when the sun is risen high."

Musa said, 'your promise is for the day of festival and that the people be assembled late after sunrise'?

(Musa [Moses]) said: ‘The day of your promise is the Eid (‘Id) Day (the day of Annual Festival), and that (on that day) all the people are to assemble there early in the forenoon.

Pharaoh then withdrew, orchestrated his scheme, then returned.

Then Pharaoh went and gathered his strength, then came (to the appointed tryst).

Thereupon Pharaoh withdrew [with his counsellors] and decided upon the scheme which he would pursue; and then he came [to the tryst].

Then Firawn turned back and collected all his plans, thereafter he came back.

Then Pharaoh went back (from the meeting), put together his (schemes of) pretension and deception and then came back (at the appointed time)

Moses warned the magicians, “Woe to you! Do not fabricate a lie against Allah, or He will wipe you out with a torment. Whoever fabricates ˹lies˺ is bound to fail.”

Moses said unto them: Woe unto you! Invent not a lie against Allah, lest He extirpate you by some punishment. He who lieth faileth miserably.

Said Moses to them: "Woe unto you! Do not invent lies against God, lest He afflict you with most grievous suffering: for He who contrives [such] a lie is already undone!"

Musa said to them, 'woe be to you, forge not lie against Allah that He may destroy you by torment and undoubtedly, he who forged lie remained unsuccessful'.

Musa (Moses) said to them(the sorcerers): ‘Woe to you! (Beware!) Do not invent a lie against Allah lest He should eliminate you by torment. And surely, he who fabricates a lie (against Allah) is a failure.

So the magicians disputed the matter among themselves, conversing privately.

Then they debated one with another what they must do, and they kept their counsel secret.

So they debated among themselves as to what to do; but they kept their counsel secret,

Then they disputed their affairs among themselves and consulted secretly.

Thereupon, they (the sorcerers) disputed amongst themselves about their affair and started whispering inaudibly

They concluded, “These two are only magicians who want to drive you out of your land with their magic, and do away with your most cherished traditions.

They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions;

saying [to one another]: "These two are surely sorcerers intent on driving you from your land by their sorcery, and on doing away with your time-honoured way of life.

They said, 'undoubtedly, these both are necessarily, magicians, they desire to drive you out from your land by the strength of their magic and take away your good religion.`

They said: ‘These two are really magicians who have the intention to drive you out of your land with sorcery, and put an end to your exemplary culture and religion

So orchestrate your plan, then come forward in ˹perfect˺ ranks. And whoever prevails today will certainly be successful.”

So arrange your plan, and come in battle line. Whoso is uppermost this day will be indeed successful.

Hence, [O sorcerers of Egypt,] decide upon the scheme which you will pursue, and then come forward in one single body: for, indeed, he who prevails today shall prosper indeed!"

Make firm your stratagem, then come in ranks and today he who overcame reached to his goal.

(They mutually decided.) So, collect all your tricks (of magic), and come into the arena (together) in a queue, and the one who prevails today will be victorious.

They said, “O Moses! Either you cast, or let us be the first to cast.”

They said: O Moses! Either throw first, or let us be the first to throw?

Said [the sorcerers]: "O Moses! Either thou throw (thy staff first], or we shall be the first to throw."

They said, 'O Musa! Either you cast or we cast first'.

(The magicians) said: ‘O Musa (Moses), either you cast (your thing) or we become the first ones to cast.

Moses responded, “No, you go first.” And suddenly their ropes and staffs appeared to him—by their magic—to be slithering.

He said: Nay, do ye throw! Then lo! their cords and their staves, by their magic, appeared to him as though they ran.

He answered: "Nay, you throw [first]." And lo! by virtue of their sorcery, their [magic] ropes and staffs seemed to him to be moving rapidly:

Musa said, 'may you cast, hence their ropes, and staffs looked to him as though they were running by the strength of their magic.

(Musa [Moses]) said: ‘Rather you cast down.’ Then the sight was that suddenly their cords and rods, by the effect of their magic, seemed to Musa (Moses) as if they were slithering (on the ground)

So Moses concealed fear within himself.

And Moses conceived a fear in his mind.

and in his heart Moses became apprehensive.

Then Musa got a fear within himself.

Now Musa (Moses) felt a sort of hidden fear in his heart

We reassured ˹him˺, “Do not fear! It is certainly you who will prevail.

We said: Fear not! Lo! thou art the higher.

[But] We said: "Fear not! Verily, it is thou who shalt prevail!

We said, 'fear not, undoubtedly you have the dominance'.

We said (to Musa [Moses]): ‘Do not fear. Verily, you will have the upper hand

Cast what is in your right hand, and it will swallow up what they have made, for what they have made is no more than a magic trick. And magicians can never succeed wherever they go.”

Throw that which is in thy right hand! It will eat up that which they have made. Lo! that which they have made is but a wizard's artifice, and a wizard shall not be successful to whatever point (of skill) he may attain.

And [now] throw that [staff] which is in thy right hand -it shall swallow up all that they have wrought: [for] they have wrought only a sorcerer's artifice, and the sorcerer can never come to any good, whatever he may aim at!"

And cast down what is in your right hand, it will swallow their makings. That which they have made is the trick of the magician, and the magician does not prosper, anywhere he comes.

And cast down (this staff) that is in your right hand (on the ground). It will swallow up that (craft) which they have contrived (artificially). Whatever they have wrought is but a deceitful trick of a sorcerer, and wherever a magician may come, he will not be successful.

So the magicians fell down in prostration, declaring, “We believe in the Lord of Aaron and Moses.”

Then the wizards were (all) flung down prostrate, crying: We believe in the Lord of Aaron and Moses.

[And so it happened and down fell the sorcerers, prostrating themselves in adoration, [and] exclaimed: "We have come to believe in the Sustainer of Moses and Aaron!"

Then all the magicians were made to prostrate. They said, 'we believe in him who is the Lord of Musa and Haroon.

(Then things happened the same way.) So all the sorcerers were made to fall down in prostration (and) said: ‘We embrace faith in the Lord of Harun (Aaron) and Musa (Moses).

Pharaoh threatened, “How dare you believe in him before I give you permission? He must be your master who taught you magic. I will certainly cut off your hands and feet on opposite sides, and crucify you on the trunks of palm trees. You will really see whose punishment is more severe and more lasting.”

(Pharaoh) said: Ye put faith in him before I give you leave. Lo! he is your chief who taught you magic. Now surely I shall cut off your hands and your feet alternately, and I shall crucify you on the trunks of palm trees, and ye shall know for certain which of us hath sterner and more lasting punishment.

Said [Pharaoh]: "Have you come to believe in him ere I have given you permission? Verily, he must be your master who has taught you magic! But I shall most certainly cut off your hands and feet in great numbers, because of [your] perverseness, and I shall most certainly crucify you in great numbers on trunks of palm-trees: and [I shall do this] so that you might come to know for certain as to which of us [two] can inflict a more severe chastisement, and [which] is the more abiding!"

Firawn said, 'did you believe in Him before I permitted you'? Undoubtedly, he is your chief who taught you magic. Then I swear necessarily I will cut off your hands and feet of alternate side and will crucify you upon the trunks of the palm-trees, and certainly you will know, which of us is more severe and more lasting in punishment.

(Pharaoh) said: ‘You have embraced faith in Him before I grant you permission. Surely, he (Musa [Moses]) is also your chief (trainer) who has taught you magic. So, (now) I shall certainly cut off your hands and your feet on the opposite sides and shall certainly crucify you on the palm trunks. Then you shall come to know for sure which of us is sterner in inflicting torture and lasts for a longer term.

They responded, “By the One Who created us! We will never prefer you over the clear proofs that have come to us. So do whatever you want! Your authority only covers the ˹fleeting˺ life of this world.

They said: We choose thee not above the clear proofs that have come unto us, and above Him Who created us. So decree what thou wilt decree. Thou wilt end for us only this life of the world.

They answered: "Never shall we prefer thee to all the evidence of the truth that has come unto us, nor to Him who has brought us into being! Decree, then, whatever thou art going to decree: thou canst decree only [something that pertains to] this worldly life!

They said, 'we shall never prefer you against these clear evidences that came to us, by our Creator, do what ever you have to do. You will do in the life of this world only'.

(The magicians) said: ‘We shall not at all prefer you to the clear signs that have come to us. By that (Lord) Who has created us, decide whatever you want to do, for you can decide merely about (this few days’) worldly life

Indeed, we have believed in our Lord so He may forgive our sins and that magic you have forced us to practice. And Allah is far superior ˹in reward˺ and more lasting ˹in punishment˺.”

Lo! we believe in our Lord, that He may forgive us our sins and the magic unto which thou didst force us. Allah is better and more lasting.

As for us, behold, we have come to believe in our Sustainer, [hoping] that He may forgive us our faults and all that magic unto which thou hast forced us: for God is the best [to look forward to], and the One who is truly abiding."

Undoubtedly, we believed in our Lord that He may forgive our sins and also that to which you forced us on magic. And Allah is the Best and Most Lasting.

We have indeed believed in our Lord in order that He forgives us our sins, and also (forgives) that sorcery to which you forced us, and Allah is the Best and Ever-Abiding.

Whoever comes to their Lord as an evildoer will certainly have Hell, where they can neither live nor die.

Lo! whoso cometh guilty unto his Lord, verily for him is hell. There he will neither die nor live.

VERILY, as for him who shall appear before his Sustainer [on Judgment Day] lost in sin - his [portion], behold, shall be hell: he will neither die therein nor live;

No doubt, he who comes before his Lord as culprit, then necessarily for him is Hell, in which neither he shall die nor live.

Surely, whoever comes to his Lord as an evildoer, certainly for him is Hell. (And it is such a torment) wherein he will neither die nor survive

But whoever comes to Him as a believer, having done good, they will have the highest ranks:

But whoso cometh unto Him a believer, having done good works, for such are the high stations;

whereas he who shall appear before Him as a believer who has done righteous deeds - it is such that shall have lofty stations [in the life to come]:

And he who comes to his Lord as a believer having done good deeds, for such are the high ranks.

And whoever comes to His presence as a believer (and) has (also) done good deeds, it is they for whom are high ranks

the Gardens of Eternity, under which rivers flow, where they will stay forever. That is the reward of those who purify themselves.

Gardens of Eden underneath which rivers flow, wherein they will abide for ever. That is the reward of him who groweth.

gardens of perpetual bliss, through which running waters flow, therein to abide: for that shall be the recompense of all who attain to purity.

Gardens for habitation, beneath which streams flow, they will abide therein for ever and this is the recompense of him who has purified himself.

(Those) are evergreen gardens beneath which streams flow. (They) will dwell therein forever. And that is the reward for the one who purifies himself (of the impurity and indecency of disbelief and immorality)

And We surely inspired Moses, ˹saying,˺ “Leave with My servants ˹at night˺ and strike a dry passage for them across the sea. Have no fear of being overtaken, nor be concerned ˹of drowning˺.”

And verily We inspired Moses, saying: Take away My slaves by night and strike for them a dry path in the sea, fearing not to be overtaken, neither being afraid (of the sea).

AND, INDEED, [a time came when] We thus inspired Moses: "Go forth with My servants by night, and strike out for them a dry path through the sea; [and] fear not of being overtaken, and dread not [the sea]."

And no doubt, We revealed to Musa that walk away with My bondmen by night and make a dry way for them in the river. You will have no fear that Firawn may overtake nor any danger.

And certainly We sent Revelation to Musa (Moses): ‘Move out at night taking My servants with you. So, make a dry path in the river (by striking your staff). Have no fear to be overtaken (by Pharaoh), nor be afraid (of drowning).

Then Pharaoh pursued them with his soldiers—but how overwhelming were the waters that submerged them!

Then Pharaoh followed them with his hosts and there covered them that which did cover them of the sea.

And Pharaoh pursued them with his hosts: and they were overwhelmed by the sea which was destined to overwhelm them.

Then Firawn followed them with his hosts, then the river covered them as to be covered.

Then Pharaoh chased them with his troops. So, the (waves of the) river swept over them as much as they covered them up

And ˹so˺ Pharaoh led his people astray, and did not guide ˹them rightly˺.

And Pharaoh led his folk astray, he did not guide them.

because Pharaoh had led his people astray and had not guided [them] aright.

And Firawn misguided his people and showed not the way.

And Pharaoh led his people astray, and did not guide them to the right path

O Children of Israel! We saved you from your enemy, and made an appointment with you on the right side of Mount Ṭûr, and sent down to you manna and quails,

O Children of Israel! We delivered you from your enemy, and we made a covenant with you on the holy mountain's side, and sent down on you the manna and the quails,

O children of Israel! [Thus] We saved you from your enemy, and [then] We made a covenant with you on the right-hand slope of Mount Sinai, and repeatedly sent down manna and quails unto you, [saying,]

'O children of Israel! No doubt, We delivered you from your enemy and gave you the promise of the right side of Mount Tur and sent down on you Manna and Salwa.

O Children of Israel! (Realize!) Certainly, We delivered you from your enemy, and gave you the promise of (coming to) the right of (Mount) Tur, and (there) We sent down to you the manna and the quails

˹saying,˺ “Eat from the good things We have provided for you, but do not transgress in them, or My wrath will befall you. And whoever My wrath befalls is certainly doomed.

(Saying): Eat of the good things wherewith We have provided you, and transgress not in respect thereof lest My wrath come upon you: and he on whom My wrath cometh, he is lost indeed.

"Partake of the good things which We have provided for you as sustenance, but do not transgress therein the bounds of equity lest My condemnation fall upon you: for, he upon whom My condemnation falls has indeed thrown himself into utter ruin!"

Eat what We provided you of pure things and exceed not therein that My anger may descend on you and he on whom My anger descends falls down.

(And He said to you:) ‘Eat of the pure things that We have provided for you, and do not exceed limits in that, or My wrath will become inevitable for you. And he on whom My wrath comes due is in truth destroyed.

But I am truly Most Forgiving to whoever repents, believes, and does good, then persists on ˹true˺ guidance.”

And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright.

Yet withal, behold, I forgive all sins unto any who repents and attains to faith and does righteous deeds, and thereafter keeps to the right path.

And undoubtedly, I am the Most Forgiving to him who repented and believed and did good deeds, then remained on guidance.

And I am surely Most Forgiving to him who repents and affirms faith and behaves piously, then sticks to guidance (firmly)

˹Allah asked,˺ “Why have you come with such haste ahead of your people, O Moses?”

And (it was said): What hath made thee hasten from thy folk, O Moses?

[AND GOD SAID:] "Now what has caused thee, O Moses, to leave thy people behind in so great a haste?"

And what has made you hasten from your people, O Musa?

And, O Musa (Moses), why did you hasten (in coming to Tur ahead of) your people

He replied, “They are close on my tracks. And I have hastened to You, my Lord, so You will be pleased.”

He said: They are close upon my track. I hastened unto Thee, my Lord, that Thou mightest be well pleased.

He answered: "They are treading in my footsteps while I have hastened unto Thee, O my Sustainer, so that Thou might be well-pleased [with me]."

Submitted he, 'those are they behind me. And O my Lord! I hastened to You so that You may be pleased'.

(Musa [Moses]) submitted: ‘They too are coming behind me, and I have hastened to appear before Your presence (possessed by love and ecstasy) in order that You may be pleased, O my Lord!

Allah responded, “We have indeed tested your people in your absence, and the Sâmiri has led them astray.”

He said: Lo! We have tried thy folk in thine absence, and As-Samiri hath misled them.

Said He: "Then [know that], verily, in thy absence We have put thy people to a test, and the Samaritan has led them astray."

He said, We have put your people in trial after you and the Samri has misled them'.

(Allah) said: ‘We have indeed put your people to trial after you (came away) and Samiri has led them astray.

So Moses returned to his people, furious and sorrowful. He said, “O my people! Had your Lord not made you a good promise? Has my absence been too long for you? Or have you wished for wrath from your Lord to befall you, so you broke your promise to me?”

Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?

Thereupon Moses returned to his people full of wrath and sorrow, [and] exclaimed: "O my people! Did not your Sustainer hold out [many] a goodly promise to you? bid, then, [the fulfilment of] this promise seem to you too long in coming? Or are you, perchance, determined to see your Sustainer's condemnation fall upon you, and so you broke your promise to me?"

Then Musa returned full of anger and sorrowful to his people, he said, 'O my people! Did your Lord not promise a fair promise to you'? Did a long time pass on you or did you desire that the anger of your Lord should descend on you, so that you did against my promise'.

So, Musa (Moses) returned to his people, angered and grieved, (and) said: ‘O my people, did your Lord not give you a fair promise? Had a long time lapsed on you in (the fulfilment of) the promise? (Or) did you wish that the wrath of your Lord should come due (and befall) you? So you have violated (your) promise to me.

They argued, “We did not break our promise to you of our own free will, but we were made to carry the burden of the people’s ˹golden˺ jewellery, then we threw it ˹into the fire˺, and so did the Sâmiri.”

They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed.

They answered: "We did not break our promise to thee of our own free will, but [this is what happened:] we were loaded with the [sinful] burdens of the [Egyptian] people's ornaments, and so we threw them [into the fire], and likewise did this Samaritan cast [his into it]."

They said, 'we did not break your promise of our own will but we were made to carry some load of these people's ornaments, so we cast them then likewise did the Samri Cast.

They said: ‘We have not violated our promise to you of our own will, but (what happened is that) we were loaded with the heavy burden of the ornaments of the people, so we cast them (into the fire); then similarly, Samiri (too) cast them away.

Then he moulded for them an idol of a calf that made a lowing sound. They said, “This is your god and the god of Moses, but Moses forgot ˹where it was˺!”

Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten.

But then, [so they told Moses, the Samaritan] had produced for them [out of the molten gold] the effigy of a calf, which made a lowing sound; and thereupon they said [to one another], "This is your deity, and the deity of Moses-but he has forgotten [his past]

Then he brought out for them a calf, a life less body lowing, then they said, 'this is your God and the god of Musa, and Musa forgot.

Then he (Samiri) moulded (out of the molten ornaments) a statue of a calf for them which produced a sound like that of a cow. Then they said: ‘This is your Lord and the Lord of Musa (Moses too). So he (Samiri) forgot (at this point).

Did they not see that it did not respond to them, nor could it protect or benefit them?

See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use?

Why-did they not see that [the thing] could not give them any response, and had no power to harm or to benefit them?

Do they then not see that it does not return reply to them of any word and nor possess any power to hurt or profit them?

Well, did they not see (even this much) that this (calf) could not answer them a word, nor had it any power to cause them any loss or profit

Aaron had already warned them beforehand, “O my people! You are only being tested by this, for indeed your ˹one true˺ Lord is the Most Compassionate. So follow me and obey my orders.”

And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.

And, indeed, even before [the return of Moses] had Aaron said unto them: "O my people! You are but being tempted to evil by this [idol] -for, behold, your [only] Sustainer is the Most Gracious! Follow me, then, and obey my bidding!"

And undoubtedly, Haroon had already told them before O my people! you have fallen in temptation on account of it, and undoubtedly, your Lord is the Most Affectionate, therefore follow me and obey my command.

Earlier, Harun (Aaron also) had said to them, (warning): ‘O people, you have undergone a trial by virtue of this (calf), whilst your Lord is (not this,) but surely (He) the Most Kind One. So follow me and obey my command.

They replied, “We will not cease to worship it until Moses returns to us.”

They said: We shall by no means cease to be its votaries till Moses return unto us.

[But] they answered: "By no means shall we cease to worship it until Moses comes back to us!"

They said, 'we shall remain, sitting firmly round it until Musa comes back to us'.

They said: ‘We shall hold fast to its (worship) until Musa (Moses) comes back to us.

Moses scolded ˹his brother˺, “O Aaron! What prevented you, when you saw them going astray,

He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray,

[And now that he had come back, Moses] said: "O Aaron! What has prevented thee, when thou didst see that they had gone astray,

Musa said, 'What prevented you when you did see them going astray'.

Musa (Moses) said: ‘O Harun (Aaron), when you saw them erring, what stopped you

from following after me? How could you disobey my orders?”

That thou followedst me not? Hast thou then disobeyed my order?

from [abandoning them and] following me? Hast thou, then, [deliberately] disobeyed my commandment?"

That you would have followed me. Did you then not obey my command?

(Moreover, who prohibited you) from following my way (in forbidding them fiercely)? Did you disobey me?

Aaron pleaded, “O son of my mother! Do not seize me by my beard or ˹the hair of˺ my head. I really feared that you would say, ‘You have caused division among the Children of Israel, and did not observe my word.’”

He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word.

Answered [Aaron]: "O my mother's son! Seize me not by my beard, nor by my head! Behold, I was afraid lest [on thy return] thou say, 'Thou hast caused a split among the children of Israel, and hast paid no heed to my bidding!"

He said, 'O son of my mother, neither hold my beard not the hair of my head, I feared that you would say, 'you have caused dissension amongst the children of Israel and have not waited for my word'.

(Harun [Aaron]) said: ‘O son of my mother, seize me not by my beard or my head. (In being harsh) I feared you would say: You have created division amongst the Children of Israel and have not safeguarded my word.

Moses then asked, “What did you think you were doing, O Sâmiri?”

(Moses) said: And what hast thou to say, O Samiri?

Said [Moses]: "What, then, didst thou have in view, O Samaritan?"

Musa said, 'now what is your position O Samri'?

(Musa [Moses]) said: ‘Samiri, (tell me,) what is the matter with you?

He said, “I saw what they did not see, so I took a handful ˹of dust˺ from the hoof-prints of ˹the horse of˺ the messenger-angel ˹Gabriel˺ then cast it ˹on the moulded calf˺. This is what my lower-self tempted me into.”

He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.

He answered: "I have gained insight into something which they were unable to see: and so I took hold of a handful of the Apostle's teachings and cast it away: for thus has my mind prompted me [to act]."

He said, 'I saw that the people did not see, so I took a handful of dust from the foot step of the angel, then cast it, and this looked fair to my soul

He said: ‘I saw what these people had not seen. I took a handful (of dust) from the footstep of the angel (that visited you); then I cast it (into the model of the calf), and this way my (lower) self made (it) attractive to me.

Moses said, “Go away then! And for ˹the rest of your˺ life you will surely be crying, ‘Do not touch ˹me˺!’ Then you will certainly have a fate that you cannot escape. Now look at your god to which you have been devoted: we will burn it up, then scatter it in the sea completely.”

(Moses) said: Then go! and lo! in this life it is for thee to say: Touch me not! and lo! there is for thee a tryst thou canst not break. Now look upon thy god of which thou hast remained a votary. Verily we will burn it and will scatter its dust over the sea.

Said [Moses]; "Begone, then! And, behold, it shall be thy lot to say throughout [thy] life, `Touch me not! But, verily, [in the life to come] thou shalt be faced with a destiny from which there will be no escape! And [now] look at this deity of thine to whose worship thou hast become so devoted: we shall most certainly burn it, and then scatter [whatever remains of] it far and wide over the sea!

Musa said, 'then go away that your punishment in the life of this world in this, that you should say, 'touch me not', and undoubtedly, there is an a appointment for you which shall not be averted from you, and look at your god before which you remained sitting devoted for the whole day. Certainly, We shall burn it, then by breaking it into pieces will cause to flow in the river.

Musa (Moses) said: ‘So (get out from here and) go away. There is for you a lifelong (punishment) that you will keep saying (to everyone): Touch (me) not, (touch me not). And there is yet another promise (of punishment) for you which will not be averted at all. And look at this (self-made) god of yours to which you held fast (in worship). We will surely burn it and scatter (its dust) well over the river

˹Then Moses addressed his people,˺ “Your only god is Allah, there is no god ˹worthy of worship˺ except Him. He encompasses everything in ˹His˺ knowledge.”

Your Allah is only Allah, than Whom there is no other Allah. He embraceth all things in His knowledge.

Your only deity is God - He save whom there is no deity, [and whho] embraces all things within His knowledge!"

Your GOD is only Allah beside whom none to be worshipped. His knowledge encompasses everything.

(O my people! He) Allah alone is your God apart from Whom there is no God. He has encompassed everything in (His) knowledge.

This is how We relate to you ˹O Prophet˺ some of the stories of the past. And We have certainly granted you a Reminder from Us.

Thus relate We unto thee (Muhammad) some tidings of that which happened of old, and We have given thee from Our presence a reminder.

THUS DO WE relate unto thee some of the stories of what happened in the past; and [thus] have We vouchsafed unto thee, out of Our grace, a reminder.

Thus We relate to you the preceding news and We have given you from Us a remembrance.

(O Esteemed Beloved!) Thus We communicate to you news about the (communities) who have passed away, and We have surely given you from Our exclusive presence the Reminder (i.e., an Admonishing Book)

Whoever turns away from it will surely bear the burden ˹of sin˺ on the Day of Judgment,

Whoso turneth away from it, he verily will bear a burden on the Day of Resurrection,

All who shall turn away from it will, verily, bear a [heavy] burden on the Day of Resurrection:

One who turns his face from it, then undoubtedly he shall bear a burden on the Day of judgement.

Whoever turns away from it will certainly carry an unmanageable burden on the Day of Rising

suffering its consequences forever. What an evil burden they will carry on Judgment Day!

Abiding under it - an evil burden for them on the Day of Resurrection,

they will abide in this [state], and grievous for them will be the weight [of that burden] on the Day of Resurrection -

They shall abide therein. And what a vile load it will be for them on the Day of Judgement.

They will (remain) in this (torment) forever, and it will be a very evil burden for them on the Day of Rising

˹Beware of˺ the Day the Trumpet will be blown, and We will gather the wicked on that Day blue-faced ˹from horror and thirst˺.

The day when the Trumpet is blown. On that day we assemble the guilty white-eyed (with terror),

on the Day when the trumpet is blown: for on that Day We will assemble all such as had been lost in sin, their eyes dimmed [by terror],

The day when the trumpet shall be blown and We hall raise the culprits, on that day, blue eyed.

The Day when the trumpet will be blown, We shall assemble the evildoers with their bodies and eyes turned blue (due to intense fear and loss of sight)

They will whisper among themselves, “You stayed no more than ten days ˹on the earth˺.”

Murmuring among themselves: Ye have tarried but ten (days).

whispering unto one another, "You have spent but ten [days on earth]

They will be whispering among themselves that you did not, stay in the world but ' ten nights

Inaudibly whispering to one another: ‘You stayed in the world hardly for ten days.

We know best what they will say—the most reasonable of them will say, “You stayed no more than a day.”

We are Best Aware of what they utter when their best in conduct say: Ye have tarried but a day.

[But] We know best what they will be saying when the most perceptive of them shall say, "You have spent [there] but one day!"

We know well what they will say when the best of them in judgement will say, 'you had stayed only a day'.

We know best what they will be saying, whilst one of them better in wisdom and deeds will say: ‘You have not stayed (in the world) for more than a day.

And ˹if˺ they ask you ˹O Prophet˺ about the mountains, ˹then˺ say, “My Lord will wipe them out completely,

They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust.

AND THEY WILL ask thee about [what will happen to] the mountains [when this world comes to an end]. Say, then: "My Sustainer will scatter them far and wide,

And they ask you regarding mountains, say you, My Lord will squander them breaking into pieces.

And they ask you concerning mountains. So say: ‘My Lord will blow them off as dust particles

leaving the earth level and bare,

And leave it as an empty plain,

and leave the earths level and bare,

Then leave it a level plain.

Then will change it into a levelled, barren land

with neither depressions nor elevations to be seen.”

Wherein thou seest neither curve nor ruggedness.

[so that] thou wilt see no curve thereon, and no ruggedness.

Wherein you see not any slope or elevation.

In which you will find neither any depression nor any elevation.

On that Day all will follow the caller ˹for assembly˺, ˹and˺ none will dare to deviate. All voices will be hushed before the Most Compassionate. Only whispers will be heard.

On that day they follow the summoner who deceiveth not, and voices are hushed for the Beneficent, and thou hearest but a faint murmur.

On that Day, all will. follow the summoning Voice from which there will be no escape; and all sounds will be hushed before the Most Gracious, and thou wilt hear nothing but a faint sough in the air.

On that Day they will run behind the caller, there will be no crookedness in him, and all voices will be low before the Most Affectionate, then you will not hear but a very low sound.

On that Day, people will tread on behind the caller, and there will be no deviation in (following) him. And all voices will be hushed due to the Majesty of the Most Kind (Lord). So you will not hear anything except a faint sound of a stir

On that Day no intercession will be of any benefit, except by those granted permission by the Most Compassionate and whose words are agreeable to Him.

On that day no intercession availeth save (that of) him unto whom the Beneficent hath given leave and whose word He accepteth.

On that Day, intercession shall be of no avail [to any] save him in whose case the Most Gracious will have granted leave therefor, and whose word [of faith) He will have accepted:

On that Day the intercession of any one will not avail but of him whom the Most Affectionate has permitted and whose word He liked.

On that Day, no intercession shall be fruitful except his (intercession) whom the Most Kind (Lord) has granted leave (and permission) and with whose word He is pleased (such as Prophets and Messengers, Allah’s chosen and pious servants, Godwary slaves, innocent children, and many other devoted servants of Allah whose intercession is validated)

He ˹fully˺ knows what is ahead of them and what is behind them, but they cannot encompass Him in ˹their˺ knowledge.

He knoweth (all) that is before them and (all) that is behind them, while they cannot compass it in knowledge.

[for] He knows all that lies open before men and all that is hidden from them, whereas they cannot encompass Him with their knowledge.

He knows whatever is before them and whatever is behind them, and their knowledge can not encompass Him.

He knows all those (things) which are ahead of them and which are behind them, and they cannot encompass His (knowledge) with (their) knowledge

And all faces will be humbled before the Ever-Living, All-Sustaining. And those burdened with wrongdoing will be in loss.

And faces humble themselves before the Living, the Eternal. And he who beareth (a burden of) wrongdoing is indeed a failure (on that day).

And [on that Day] all faces will be humbled before the Ever-Living, the Self-Subsistent Fount of All Being; and undone shall be he who bears [a burden of] evildoing

All faces shall be down cast before the Living, the Sustainer. And undoubtedly he who bore the burden of injustice remained unsuccessful.

And (all) faces will bow down before the holy presence of the Ever-Living (and) Self-Subsisting (Lord), and surely he who bears the burden of wrongdoing will crumble to failure

But whoever does good and is a believer will have no fear of being wronged or denied ˹their reward˺.

And he who hath done some good works, being a believer, he feareth not injustice nor begrudging (of his wage).

whereas anyone who will have done [whatever he could] of righteous deeds, and was a believer withal, need have no fear of being wronged or deprived [of aught of his merit].

And he who does good works and be a Muslim, then neither he will be afraid of excessiveness nor of loss.

And whoever does righteous deeds and is also blessed with faith will fear neither any injustice nor any harm

And so We have sent it down as an Arabic Quran and varied the warnings in it, so perhaps they will shun evil or it may cause them to be mindful.

Thus we have revealed it as a Lecture in Arabic, and have displayed therein certain threats, that peradventure they may keep from evil or that it may cause them to take heed.

AND THUS have We bestowed from on high this [divine writ] as a discourse in the Arabic tongue, and have given therein many facets to all manner of warnings, so that men might remain conscious of Us, or that it give rise to a new awareness in them

And thus We have sent it down the Quran in Arabic and explained therein various ways of the torments that haply they may fear or it may generate in their hearts some thinking.

And in this way have We sent down (this last Revealed Book) in the Arabic tongue (in the shape of) the Qur’an, and have explained in it more often than not matters inspiring fear (of torment, in diverse ways,) so that they may become Godfearing, or this (Qur’an) may inculcate in their (hearts a passion for the acceptance of admonition, or) the remembrance (of the Last Day)

Exalted is Allah, the True King! Do not rush to recite ˹a revelation of˺ the Quran ˹O Prophet˺ before it is ˹properly˺ conveyed to you, and pray, “My Lord! Increase me in knowledge.”

Then exalted be Allah, the True King! And hasten not (O Muhammad) with the Qur'an ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge.

[Know,] then, [that) God is sublimely exalted. the Ultimate Sovereign, the Ultimate Truth and [knowing this,] do not approach the Qur'an in haste, ere it has been revealed unto thee in full, but [always) say: "O my Sustainer, cause me to grow in knowledge!

Allah is then Most High, the True King, and hasten not with Quran until its revelation is completed to you, and submit,, 'O my Lord increase me in knowledge!

So Most High and Exalted is Allah. He alone is the True Sovereign. And do not hasten in (reciting) the Qur’an before its revelation is fully accomplished to you. And always submit (before the holy presence of your Lord): ‘O my Lord, increase me further in knowledge.

And indeed, We once made a covenant with Adam, but he forgot, and ˹so˺ We did not find determination in him.

And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him.

AND, INDEED, long ago did We impose Our commandment on Adam; but he forgot it, and We found no firmness of purpose in him.

And undoubtedly, We had given an emphatic commandment to Adam before this, then he forgot and We did not find his intention.

And truly, (far) earlier than this, We had given a strict command to Adam but he forgot. And We did not observe in him any intention (to disobey) at all (it was just an omission)

And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who refused ˹arrogantly˺.

And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused.

For [thus it was:] when We told the angels, "Prostrate yourselves before Adam!"- they all prostrated themselves, save Ibis, who refused [to do it];

And when We said to angles 'prostrate before Adam; then all prostrated but Iblis (the devil) he refused.

And (recall the time) when We commanded the angels: ‘Prostrate yourselves before Adam,’ they fell down in prostration except Iblis. He refused

So We cautioned, “O Adam! This is surely an enemy to you and to your wife. So do not let him drive you both out of Paradise, for you ˹O Adam˺ would then suffer ˹hardship˺.

Therefor we said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil.

and thereupon We said: "O Adam! Verily, this is a foe unto thee and thy wife: so let him not drive the two of you out of this garden and render thee unhappy.

Then We said, O Adam! Undoubtedly, this is an enemy to you and your wife, so it may not happen that he may drive you -both out of the Garden, then you are put to hard labor.

Then We said: ‘O Adam, verily, this (Satan) is an enemy to you and your wife. So let him not get you both ousted from Paradise; then you shall be put to toil

Here it is guaranteed that you will never go hungry or unclothed,

It is (vouchsafed) unto thee that thou hungerest not therein nor art naked,

Behold, it is provided for thee that thou shalt not hunger here or feel naked,

Undoubtedly, for you in the Garden is this that neither you be hungry nor go naked.

Surely, there is this (comfort) for you (in Paradise) that you will neither feel hungry nor go naked

nor will you ˹ever˺ suffer from thirst or ˹the sun’s˺ heat.”

And that thou thirstest not therein nor art exposed to the sun's heat.

and that thou shalt not thirst here or suffer from the heat of the sun."

And that neither you feel thirst therein nor be exposed to sun.

And that you will neither feel thirsty here, nor suffer the heat of the sun.

But Satan whispered to him, saying, “O Adam! Shall I show you the Tree of Immortality and a kingdom that does not fade away?”

But the devil whispered to him, saying: O Adam! Shall I show thee the tree of immortality and power that wasteth not away?

But Satan whispered unto him, saying: "O Adam! Shall I lead thee to the tree of life eternal; and [thus] to a kingdom that will never decay?"

Then the Satan gave evil suggestion to him, he said, 'O Adam! Shall I tell you the tree of eternity and a Kingdom that decays not?

But Satan suggested him (an) idea. He said: ‘O Adam! Shall I inform you of the tree of immortality (in the Paradise of Allah’s nearness), and also the (secret of that divine) dominion which will neither fall nor cease to exist?

So they both ate from the tree and then their nakedness was exposed to them, prompting them to cover themselves with leaves from Paradise. So Adam disobeyed his Lord, and ˹so˺ lost his way.

Then they twain ate thereof, so that their shame became apparent unto them, and they began to hide by heaping on themselves some of the leaves of the Garden. And Adam disobeyed his Lord, so went astray.

And so the two ate [of the fruit] thereof: and thereupon they became conscious of their nakedness and began to cover themselves with pieced-together leaves from the garden. And [thus] did Adam disobey his Sustainer, and thus did he fall into grievous error.

Then they both ate thereof, now their things of shame became apparent to them, and they began to stick the leaves of the Garden over themselves, and Adam slipped the commandment of his Lord then what he had desired, did not get the way to it.

So (in fondness of that station of eternal nearness to Allah) both ate the fruit of that tree. So, their private parts became exposed to them, and both began to stick to their (bodies) the leaves of (the trees in) Paradise. And Adam made a mistake (by way of omission) in (understanding) his Lord’s command.* So he could not achieve the aim (of eternal life in Paradise)

Then his Lord chose him ˹for His grace˺, accepted his repentance, and guided him ˹rightly˺.

Then his Lord chose him, and relented toward him, and guided him.

Thereafter, [however,) his Sustainer elected him [for His grace], and accepted his repentance, and bestowed His guidance upon him,

Thereafter his Lord chose him and turned to him with His mercy and showed him the way to his favoured nearness.

Then his Lord chose him (for His nearness and Prophethood), and turned to him (in His exceptional forgiveness and mercy), and showed the path to the coveted destination

Allah said, “Descend, both of you, from here together ˹with Satan˺ as enemies to each other. Then when guidance comes to you from Me, whoever follows My guidance will neither go astray ˹in this life˺ nor suffer ˹in the next˺.

He said: Go down hence, both of you, one of you a foe unto the other. But when there come unto you from Me a guidance, then whoso followeth My guidance, he will not go astray nor come to grief.

saying: "Down with you all from this [state of innocence, and be henceforth] enemies unto one another! None the less, there shall most certainly come unto you guidance from Me: and he who follows My guidance will not go astray, and neither will he be unhappy.

Allah said, 'get down you both from the Heaven together, among you one is the enemy of the other, then if there comes a guidance to you all from Me; then who so followed My guidance, shall neither go astray nor he be unfortunate.

(Allah) said: ‘Go down from here, all of you. Some of you will be enemies to some others. Then if there comes to you any Guidance (Revelation) from Me, whoever will follow My Guidance will neither lose the straight path (in the world), nor face misfortune (in the Hereafter)

But whoever turns away from My Reminder will certainly have a miserable life, then We will raise them up blind on the Day of Judgment.”

But he who turneth away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.

But as for him who shall turn away from remembering Me - his shall be a life of narrow scope and on the Day of Resurrection We shall raise him up blind."

And who-ever turned his face from My remembrance, then undoubtedly, for him there is straightened life, and We shall raise him blind on the Day of Resurrection.

And whoever turns away from My direction and guidance (i.e., remembrance and advice), his worldly sustenance will be narrowed, and We shall raise him blind on the Day of Resurrection (as well).

They will cry, “My Lord! Why have you raised me up blind, although I used to see?”

He will say: My Lord! Wherefor hast Thou gathered me (hither) blind, when I was wont to see?

[And so, on Resurrection Day, the sinner] will ask: "O my Sustainer! Why hast Thou raised me up blind, whereas [on earth] I was endowed with sight?"

He will say, 'O My Lord, why you have raised me blind while I possessed sight'?

He will say: ‘O my Lord, why have You raised me up blind (Today) whereas I had vision (in the world)?

Allah will respond, “It is so, just as Our revelations came to you and you neglected them, so Today you are neglected.”

He will say: So (it must be). Our revelations came unto thee but thou didst forget them. In like manner thou art forgotten this Day.

[God] will reply: "Thus it is: there came unto thee Our messages, but thou wert oblivious of them; and thus shalt thou be today consigned to oblivion!"

Allah will say, 'thus Our signs had come to you, and you did forget them and in the like manner no one will take care of you'.

(Allah) will say: ‘In like manner, Our signs came to you (in the world), but you forgot them, and the same way you (too) will be forgotten Today.

This is how We reward whoever transgresses and does not believe in the revelations of their Lord. And the punishment of the Hereafter is far more severe and more lasting.

Thus do We reward him who is prodigal and believeth not the revelations of his Lord; and verily the doom of the Hereafter will be sterner and more lasting.

For, thus shall We recompense him who wastes his own self and does not believe in his Sustainer's messages: and, indeed, the suffering [of such sinners] in the life to come shall be most severe and most enduring!

And thus We do recompense him who crosses the limit and believes not in the signs of his Lord. And undoubtedly, the torment of the Hereafter is severest and most lasting.

And that is how We recompense the one who exceeds the limit (in sins), and does not believe in the Revelations of his Lord, and surely the torment of the Last Day is extremely severe and everlasting

Is it not yet clear to them how many peoples We destroyed before them, whose ruins they still pass by? Surely in this are signs for people of sound judgment.

Is it not a guidance for them (to know) how many a generation We destroyed before them, amid whose dwellings they walk? Lo! therein verily are signs for men of thought.

CAN, THEN, they [who reject the truth] learn no lesson by recalling how many a generation We have destroyed before their time? - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed for those who are endowed with reason!

Has then it not given guidance to them that how many a generation, We have destroyed before them that in whose dwellings they walk? Undoubtedly therein are signs for men of wisdom.

Has (this fact) not guided them as to how many people We destroyed before them in whose dwelling places they (now) walk about? Undoubtedly, in this are (many) signs for the wise

Had it not been for a prior decree from your Lord ˹O Prophet˺ and a term already set, their ˹instant˺ doom would have been inevitable.

And but for a decree that had already gone forth from thy Lord, and a term already fixed, the judgment would have been inevitable (in this world).

Now were it not for a decree that has already gone forth from thy Sustainer, setting a term [for each sinner's repentance], it would inescapably follow [that all who sin must be doomed at once].

And had not a word of your Lord gone forth and a term determined then necessarily, the torment would have stuck to them.

And had it not been settled already by your Lord, and the time (of the Day of Resurrection) not fixed (for their torment, befalling them) the calamity (right now) would have been inevitable

So be patient ˹O Prophet˺ with what they say. And glorify the praises of your Lord before sunrise and before sunset, and glorify Him in the hours of the night and at both ends of the day, so that you may be pleased ˹with the reward˺.

Therefor (O Muhammad), bear with what they say, and celebrate the praise of thy Lord ere the rising of the sun and ere the going down thereof. And glorify Him some hours of the night and at the two ends of the day, that thou mayst find acceptance.

Hence, bear with patience whatever they [who deny the truth] may say, and extol thy Sustainer's limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day, so that thou might attain to happiness.

Then be patient over what they say, and praising your Lord proclaim His Holiness before the rising of the sun and before sun set, and proclaim His Holiness in the hours of the night and at the ends of the day, haply you may be pleased.

So bear their (heart-rending) talk patiently and glorify your Lord with His praise before the rising of the sun (in Fajr [Dawn] Prayer) and before its setting (in the ‘Asr [Afternoon] Prayer) and glorify Him in the early hours of night (the Maghrib [Sunset] and ‘Isha’ [Night] Prayer) and also at the ends of the day (in Zuhr [Midday] Prayer when the first half of the day ends and the second half starts. O Esteemed Beloved, all this is designed) so that you may be pleased

Do not let your eyes crave what We have allowed some of the disbelievers to enjoy; the ˹fleeting˺ splendour of this worldly life, which We test them with. But your Lord’s provision ˹in the Hereafter˺ is far better and more lasting.

And strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, the flower of the life of the world, that We may try them thereby. The provision of thy Lord is better and more lasting.

And never turn thine, eyes [with longing] towards whatever splendour of this world's life We may have allowed so many others to enjoy in order that We might test them thereby: for the sustenance which thy Sustainer provides [for thee] is better and more enduring.

And O listener! Stretch not your eyes towards that We have given to the pairs of infidels to enjoy the freshness of living world, that We may thereby try them. And the provision of your Lord is the best and most lasting.

And do not glance with amazement and wonder at the adornments (of worldly life) which We have provided to some classes (of the disbelieving materialists) for their (short-term) luxury so that We may cause for them a trial in these (very things). And the provision of your Lord (in the Hereafter) is the best and eternal

Bid your people to pray, and be diligent in ˹observing˺ it. We do not ask you to provide. It is We Who provide for you. And the ultimate outcome is ˹only˺ for ˹the people of˺ righteousness.

And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provided for thee. And the sequel is for righteousness.

And bid thy people to pray, and persevere therein. [But remember:] We do not ask thee to provide sustenance [for Us]: it is We who provide sustenance for thee. And the future belongs to the God-conscious.

And bid your family for prayer, and be you steadfast over it. We ask not of you a sustenance. We shall provide you. And the good end is for those guarding against evil.

And enjoin Prayer on your family and strictly adhere to it. And We do not ask for provision from you, (rather) We provide for you. And it is the act of fearing God that brings about best results

They demand, “If only he could bring us a sign from his Lord!” Have they not ˹already˺ received a confirmation of what is in earlier Scriptures?

And they say: If only he would bring us a miracle from his Lord! Hath there not come unto them the proof of what is in the former scriptures?

NOW THEY [who are blind to the truth] are wont to say, "If [Muhammad] would but produce for us a miracle from his Sustainer! [But] has there not come unto them a clear evidence [of the truth of this divine writ] in what is [to be found] in the earlier scriptures?

And the infidels said, 'why does he not bring us a sign from his Lord? And has there not come to them the statement of what is in the former scriptures?

And (the disbelievers) say: ‘Why does this (Prophet) not bring us any sign from his Lord?’ Has there not come to them (the Qur’an,) a clear proof of the things (mentioned) in the former Books

Had We destroyed them with a torment before this ˹Prophet came˺, they would have surely argued, “Our Lord! If only You had sent us a messenger, we would have followed Your revelations before being humiliated and put to shame.”

And if we had destroyed them with some punishment before it, they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed Thy revelations before we were (thus) humbled and disgraced!

For [thus it is:] had We destroyed them by means of a chastisement ere this [divine writ was revealed], they would indeed [be justified to] say [on Judgment Day]: "O our Sustainer! If only Thou hadst sent an apostle unto us, we would have followed Thy messages rather than be humiliated and disgraced [in the hereafter]!"

And had We destroyed them of any torment before the coming of Messenger, then they would have necessarily said, 'O my Lord, why You 'sent not a Messenger to us that we might have followed Your signs before we were disgraced and humiliated.

And had We destroyed them through some calamity already, they would have said: ‘O Lord, why did You not send us any Messenger so that we might have followed Your Revelations before we were humiliated and disgraced?

Say ˹to them, O Prophet˺, “Each ˹of us˺ is waiting, so keep waiting! You will soon know who is on the Straight Path and is ˹rightly˺ guided.”

Say: Each is awaiting; so await ye! Ye will come to know who are the owners of the path of equity, and who is right.

Say: "Everyone is hopefully waiting [for what the future may bring]: wait, then, [for the Day of Judgment] for then you will come to know as to who has followed the even path, and who has found guidance!"

Say you, 'all are waiting, then you too wait, then now you will know that who are the men of straight path and who got guidance'

Say: ‘Everyone is waiting, so wait on. You will soon come to know who are the people of the right path and who are the guided ones.