Compared Translations of the meaning of the Quran - Sura 65
at-Talaq - Divorce
Total Verses: 12 | |
at-Talaq 065:001
| 65:1 سورة الطلاق بسم الله الرحمن الرحيم ٛــــ ياايها النبي اذا طلقتم النساء فطلقوهن لعدتهن واحصوا العدة واتقوا الله ربكم لاتخرجوهن من بيوتهن ولايخرجن الا ان ياتين بفاحشة مبينة وتلك حدود الله ومن يتعد حدود الله فقد ظلم نفسه لاتدري لعل الله يحدث بعد ذلك امرا |
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| Transliteration | Ya ayyuha alnnabiyyu itha tallaqtumu alnnisaa fatalliqoohunna liAAiddatihinna waahsoo alAAiddata waittaqoo Allaha rabbakum la tukhrijoohunna min buyootihinna wala yakhrujna illa an ya/teena bifahishatin mubayyinatin watilka hudoodu Allahi waman yataAAadda hudooda Allahi faqad thalama nafsahu la tadree laAAalla Allaha yuhdithu baAAda thalika amran |
| Literal | You, you the prophet, if you divorced the women, so divorce them (F) to their term (F), and count/calculate the menstrual cycle/term and fear and obey God, your Lord, do not bring them out from their (F) houses/homes, and they (F) do not get out except that they do/commit with an evident enormous/atrocious deed , and those are God's limits/boundaries/orders, and who transgresses/violates God's limits/boundaries/orders, so he had caused injustice/oppression (to) his self, you do not know, maybe/perhaps God initiates/causes after that a matter/affair (event) . |
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| Yusuf Ali | O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: And fear Allah your Lord: and turn them not out of their houses, nor shall they (themselves) leave, except in case they are guilty of some open lewdness, those are limits set by Allah: and any who transgresses the limits of Allah, does verily wrong his (own) soul: thou knowest not if perchance Allah will bring about thereafter some new situation. |
| Pickthal | O Prophet! When ye (men) put away women, put them away for their (legal) period and reckon the period, and keep your duty to Allah, your Lord. Expel them not from their houses nor let them go forth unless they commit open immorality. Such are the limits (imposed by) Allah; and whoso transgresseth Allah's limits, he verily wrongeth his soul. Thou knowest not: it may be that Allah will afterward bring some new thing to pass. |
| Arberry | O Prophet, when you divorce women, divorce them when they have reached their period. Count the period, and fear God your Lord. Do not expel them from their houses, nor let them go forth, except when they commit a flagrant indecency. Those are God's bounds; whosoever trespasses the bounds of God has done wrong to himself. Thou knowest not, perchance after that God will bring something new to pass. |
| Shakir | O Prophet! when you divorce women, divorce them for~ their prescribed time, and calculate the number of the days prescribed, and be careful of (your duty to) Allah, your Lord. Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency; and these are the limits of Allah, and whoever goes beyond the limits of Allah, he indeed does injustice to his own soul. You do not know that Allah may after that bring about reunion. |
| Sarwar | Prophet and believers, if you want to divorce your wives, you should divorce them at a time after which they can start their waiting period. Let them keep an account of the number of the days in the waiting period. Have fear of God, your Lord. (During their waiting period) do not expel them from their homes and they also must not go out of their homes, unless they commit proven indecency. These are the Laws of God. Whoever transgresses against the laws of God has certainly wronged himself. You never know, perhaps God will bring about some new situation. |
| Khalifa | O you prophet, when you people divorce the women, you shall ensure that a divorce interim is fulfilled. You shall measure such an interim precisely. You shall reverence GOD your Lord. Do not evict them from their homes, nor shall you make life miserable for them, to force them to leave on their own, unless they commit a proven adultery. These are GOD's laws. Anyone who transgresses GOD's laws commits an injustice against himself. You never know; maybe GOD wills something good to come out of this. |
| Hilali/Khan | O Prophet (SAW)! When you divorce women, divorce them at their Iddah (prescribed periods), and count (accurately) their Iddah (periods ). And fear Allah your Lord (O Muslims), and turn them not out of their (husbands) homes, nor shall they (themselves) leave, except in case they are guilty of some open illegal sexual intercourse. And those are the set limits of Allah. And whosoever transgresses the set limits of Allah, then indeed he has wronged himself. You (the one who divorces his wife) know not, it may be that Allah will afterward bring some new thing to pass (i.e. to return her back to you if that was the first or second divorce). |
| H/K/Saheeh | O Prophet, when you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period, and fear Allah, your Lord. Do not turn them out of their [husbands'] houses, nor should they [themselves] leave [during that period] unless they are committing a clear immorality. And those are the limits [set by] Allah. And whoever transgresses the limits of Allah has certainly wronged himself. You know not; perhaps Allah will bring about after that a [different] matter. |
| Malik | O Prophet! If you and the believers divorce your wives, divorce them at the end of their prescribed periods, and count their prescribed periods accurately. Fear Allah, your Lord. Do not expel them from their homes during their waiting period, nor they themselves should leave, unless they have committed an open lewdness. These are limits set by Allah; he that transgresses the limits of Allah will wrong his own soul. You never know, Allah may, thereafter, bring about some new situation of reconciliation.[1] |
| QXP | O Prophet! When you men intend to divorce women, make sure that the waiting period is observed. Keep precise account of this interim. Be mindful of Allah, your Lord. Never expel them from THEIR homes, nor shall they themselves leave their homes unless they commit open immorality. These are, then, the limits imposed by Allah. And whoever crosses Allah's limits, he verily hurts his own 'Self'. You know not that Allah may bring about thereafter a new situation (help create reconciliation). |
| Maulana Ali | O Prophet, when you divorce women, divorce them for their prescribed period, and calculate the period; and keep your duty to Allah, your Lord. Turn them not out of their houses -- nor should they themselves go forth -- unless they commit an open indecency. And these are the limits of Allah. And whoever goes beyond the limits of Allah, he indeed wrongs his own soul. Thou knowest not that Allah may after that bring about an event. |
| Free Minds | O you prophet, if any of you have divorced the women, then they should be divorced while ensuring that their required interim is fulfilled, and keep count of the interim. You shall reverence God your Lord, and do not evict the women from their homes, nor should they leave, unless they have committed a proven adultery. And these are God's limits. And anyone who transgresses God's limits has wronged his soul. You never know; perhaps God will make something come out of this. |
| Qaribullah | O (nation of the) Prophet, if you divorce your wives, divorce them after (the end of their) menstrual cycle. Count their waiting period and fear Allah your Lord. Do not drive them from their homes or let them go away unless they commit a proven immorality. Such are the bounds set by Allah, he that exceeds the bounds of Allah wrongs himself. You do not know, perhaps after that Allah will bring a new event. |
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| George Sale | O prophet, when ye divorce women, put them away at their appointed term; and compute the term exactly: And fear God, your Lord. Oblige them not to go out of their apartments, neither let them go out, until the term be expired, unless they be guilty of manifest uncleanness. These are the statutes of God: And whoever transgresseth the statutes of God, assuredly injureth his own soul: Thou knowest not whether God will bring something new to pass, which may reconcile them, after this. |
| JM Rodwell | O PROPHET! when ye divorce women, divorce them at their special times. And reckon those times exactly, and fear God your Lord. Put them not forth from their houses, nor allow them to depart, unless they have committed a proven adultery. This is the precept |
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| Asad | O PROPHET! When you 1 [intend to divorce women, divorce them with a view to the waiting period appointed for them, 2 and reckon the period [carefully], and be conscious of God, your Sustainer. Do not expel them from their homes; 3 and neither shall they [be made to] leave^ 4 unless they become openly guilty of immoral conduct. 5 These, then, are the bounds set by God - and he who transgresses the bounds set by God does indeed sin against himself: [for, O man, although] thou knowest it not, after that [first breach] God may well cause something new to come about. |
at-Talaq 065:002
| 65:2 فاذا بلغن اجلهن فامسكوهن بمعروف او فارقوهن بمعروف واشهدوا ذوي عدل منكم واقيموا الشهادة لله ذلكم يوعظ به من كان يؤمن بالله واليوم الاخر ومن يتق الله يجعل له مخرجا |
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| Transliteration | Fa-itha balaghna ajalahunna faamsikoohunna bimaAAroofin aw fariqoohunna bimaAAroofin waashhidoo thaway AAadlin minkum waaqeemoo alshshahadata lillahi thalikum yooAAathu bihi man kana yu/minu biAllahi waalyawmi al-akhiri waman yattaqi Allaha yajAAal lahu makhrajan |
| Literal | So if they (F) reached (completed) their term/time, so hold/grasp them (F) with kindness/generosity or separate from them (F) with kindness/generosity , and call a witness (two owners) (B) of justice/equality from you, and keep up/take care of the testimony/certification to God, that is being preached/advised/warned with it who was believing with (in) God, and the Day the Last/Resurrection Day; and who fears and obeys God, He makes/puts for him a way out/exit. |
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| Yusuf Ali | Thus when they fulfil their term appointed, either take them back on equitable terms or part with them on equitable terms; and take for witness two persons from among you, endued with justice, and establish the evidence (as) before Allah. Such is the admonition given to him who believes in Allah and the Last Day. And for those who fear Allah, He (ever) prepares a way out, |
| Pickthal | Then, when they have reached their term, take them back in kindness or part from them in kindness, and call to witness two just men among you, and keep your testimony upright for Allah. Whoso believeth in Allah and the Last Day is exhorted to act thus. And whosoever keepeth his duty to Allah, Allah will appoint a way out for him, |
| Arberry | Then, when they have reached their term, retain them honourably, or part from them honourably. And call in to witness two men of equity from among yourselves; and perform the witnessing to God Himself. By this then is admonished whosoever believes in God and the Last Day. And whosoever fears God, He will appoint for him a way out, |
| Shakir | So when they have reached their prescribed time, then retain them with kindness or separate them with kindness, and call to witness two men of justice from among you, and give upright testimony for Allah. With that is admonished he who believes in Allah and the latter day; and whoever is careful of (his duty to) Allah, He will make for him an outlet, |
| Sarwar | When their waiting period is about to end, keep them or separate from them lawfully. Let two just people witness the divorce and let them bear witness for the sake of God. Thus does God command those who have faith in Him and the Day of Judgment. |
| Khalifa | Once the interim is fulfilled, you may reconcile with them equitably, or go through with the separation equitably. You shall have two equitable witnesses witness the divorce before GOD. This is to enlighten those who believe in GOD and the Last Day. Anyone who reverences GOD, He will create an exit for him. |
| Hilali/Khan | Then when they are about to fulfil their term appointed, either take them back in a good manner or part with them in a good manner. And take for witness two just persons from among you (Muslims). And establish the witness for Allah. That will be an admonition given to him who believes in Allah and the Last Day. And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). |
| H/K/Saheeh | And when they have [nearly] fulfilled their term, either retain them according to acceptable terms or part with them according to acceptable terms. And bring to witness two just men from among you and establish the testimony for [the acceptance of] Allah. That is instructed to whoever should believe in Allah and the Last day. And whoever fears Allah He will make for him a way out |
| Malik | Then when their waiting period ends, either keep them honorably or part with them in an honorable way. Call to witness two honest persons among you, and O witnesses, bear witness equitably for the sake of Allah. This advice is being given to all who believe in Allah and the last Day. He that fears Allah may be provided a way out by Him,[2] |
| QXP | And so when they have reached their waiting term, either retain them in kindness or part with them in kindness. And let there be two just persons among you to witness, and establish the evidence straight for Allah. This exhortation is for him who believes in Allah and the Last Day. And anyone who is mindful of Allah, He will always grant a way out for him (from difficult situations). |
| Maulana Ali | So when they have reached their prescribed time, retain them with kindness or dismiss them with kindness, and call to witness two just ones from among you, and give upright testimony for Allah. With that is admonished he who believes in Allah and the Latter day. And whoever keeps his duty to Allah, He ordains a way out for him, |
| Free Minds | Then, once the interim is fulfilled, either you remain together equitably, or part ways equitably and have it witnessed by two just people from among you; and give the testimony for God. This is to enlighten those who believe in God and the Last Day. And whosoever reverences God, He will create a solution for him. |
| Qaribullah | When they have reached their term, either keep them honorably or part from them honorably. Call two honest men among you to witness and give your witnessing before Allah. Whoever believes in Allah and the Last Day is warned to do this. Whosoever fears Allah, He will appoint for him a way out, |
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| George Sale | And when they shall have fulfilled their term, either retain them with kindness, or part from them honourably: And take witnesses from among you, men of integrity; and give your testimony as in the presence of God: This admonition is given unto him who believeth in God and the last day: And whoso feareth God, unto him will He grant a happy issue out of all his afflictions, |
| JM Rodwell | And when they have reached their set time, then either keep them with kindness, or in kindness part from them. And take upright witnesses from among you, and bear witness as unto God. This is a caution for him who believeth in God and in the latter day. An |
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| Asad | And so, when they are about to reach the end of their waiting-term, either retain them in a fair manner or part with them in a fair manner. And let two persons of [known] probity from among your own community 7 witness [what you have decided]; and do yourselves bear true witness before God: 8 thus are admonished all who believe in God and the Last Day. And unto everyone who is conscious of God, He [always] grants a way out [of unhappiness], |
at-Talaq 065:003
| 65:3 ويرزقه من حيث لايحتسب ومن يتوكل علىالله فهو حسبه ان الله بالغ امره قد جعل الله لكل شئ قدرا |
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| Transliteration | Wayarzuqhu min haythu la yahtasibu waman yatawakkal AAala Allahi fahuwa hasbuhu inna Allaha balighu amrihi qad jaAAala Allahu likulli shay-in qadran |
| Literal | And He provides for him from where/when he does not think/suppose, and who relies/depends on God, so He is enough for him, that truly God (is) delivering/accomplishing His order/command , God had made/put to every thing a predestiny/quantity/value. |
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| Yusuf Ali | And He provides for him from (sources) he never could imagine. And if any one puts his trust in Allah, sufficient is (Allah) for him. For Allah will surely accomplish his purpose: verily, for all things has Allah appointed a due proportion. |
| Pickthal | And will provide for him from (a quarter) whence he hath no expectation. And whosoever putteth his trust in Allah, He will suffice him. Lo! Allah bringeth His command to pass. Allah hath set a measure for all things. |
| Arberry | and He will provide for him from whence he never reckoned. And whosoever puts his trust in God, He shall suffice him. God attains his purpose. God has appointed a measure for everything. |
| Shakir | And give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose; Allah indeed has appointed a measure for everything. |
| Sarwar | God will make a way (out of difficulty) for one who has fear of Him and will provide him with sustenance in a way that he will not even notice. God is Sufficient for the needs of whoever trusts in Him. He has full access to whatever He wants. He has prescribed a due measure for everything. |
| Khalifa | And will provide for him whence he never expected. Anyone who trusts in GOD, He suffices him. GOD's commands are done. GOD has decreed for everything its fate. |
| Hilali/Khan | And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things. |
| H/K/Saheeh | And will provide for him from where he does not expect. And whoever relies upon Allah then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent. |
| Malik | and given sustenance from the sources he could never imagine: for Allah is all sufficient for the person who puts his trust in Him. Surely Allah brings about what He pleases, and Allah has set a measure for all things.[3] |
| QXP | And will provide for him in a manner he has not expected. And whoever places his trust in Allah, He will suffice him. Behold, Allah always brings His Command to pass. Indeed, for all things Allah has appointed due gauge. |
| Maulana Ali | And gives him sustenance from whence he imagines not. And whoever trusts in Allah, He is sufficient for him. Surely Allah attains His purpose. Allah indeed has appointed a measure for everything. |
| Free Minds | And He will provide for him whence he never expected. Anyone who puts his trust in God, then He suffices him. God's commands will be done. God has decreed for everything its fate. |
| Qaribullah | and provide for him from where he does not expect, Allah is Sufficient for whosoever puts his trust in Him. Indeed, Allah brings about whatever He decrees. Allah has set a measure for all things. |
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| George Sale | and He will bestow on him an ample provision from whence he expecteth it not: And whoso trusteth in God, He will be his sufficient support; for God will surely attain his purpose. Now hath God appointed unto every thing a determined period. |
| JM Rodwell | And for him who putteth his trust in Him will God be all-sufficient. God truly will attain his purpose. For everything hath God assigned a period. |
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| Asad | and provides for him in a manner beyond all expectation; 9 and for everyone who places his trust in God He [alone] is enough. Verily, God always attains to His purpose: [and] indeed, unto everything has God appointed its [term and] measure. |
at-Talaq 065:004
| 65:4 واللائي يئسن من المحيض من نسائكم ان ارتبتم فعدتهن ثلاثة اشهر واللائي لم يحضن واولات الاحمال اجلهن ان يضعن حملهن ومن يتق الله يجعل له من امره يسرا |
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| Transliteration | Waalla-ee ya-isna mina almaheedi min nisa-ikum ini irtabtum faAAiddatuhunna thalathatu ashhurin waalla-ee lam yahidna waolatu al-ahmali ajaluhunna an yadaAAna hamlahunna waman yattaqi Allaha yajAAal lahu min amrihi yusran |
| Literal | And those (F) who became infertile/despaired from the menstruation from your women, if you became doubtful/suspicious, so their term/count (is) three months, and those (F) who did not menstruate, and (those) of the pregnant , their term/time (is) that (E) they (F) give birth/drop their (F) off spring/loads/pregnancies , and who fears and obeys God, He makes/puts from his matter/affair ease/flexibility. |
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| Yusuf Ali | Such of your women as have passed the age of monthly courses, for them the prescribed period, if ye have any doubts, is three months, and for those who have no courses (it is the same): for those who carry (life within their wombs), their period is until they deliver their burdens: and for those who fear Allah, He will make their path easy. |
| Pickthal | And for such of your women as despair of menstruation, if ye doubt, their period (of waiting) shall be three months, along with those who have it not. And for those with child, their period shall be till they bring forth their burden. And whosoever keepeth his duty to Allah, He maketh his course easy for him. |
| Arberry | As for your women who have despaired of further menstruating, if you are in doubt, their period shall be three months; and those who have not menstruated as yet. And those who are with child, their term is when they bring forth their burden. Whoso fears God, God will appoint for him, of His command, easiness. |
| Shakir | And (as for) those of your women who have despaired of menstruation, if you have a doubt, their prescribed time shall be three months, and of those too who have not had their courses; and (as for) the pregnant women, their prescribed time is that they lay down their burden; and whoever is careful of (his duty to) Allah He will make easy for him his affair. |
| Sarwar | If you have any doubt whether your wives have reached the stage of menopause, the waiting period will be three months. This will also be the same for those who do not experience menstruation. The end of the waiting period for a pregnant woman is the delivery. God will make the affairs of one who fears Him easy. |
| Khalifa | As for the women who have reached menopause, if you have any doubts, their interim shall be three months. As for those who do not menstruate, and discover that they are pregnant, their interim ends upon giving birth. Anyone who reverences GOD, He makes everything easy for him. |
| Hilali/Khan | And those of your women as have passed the age of monthly courses, for them the Iddah (prescribed period), if you have doubts (about their periods), is three months, and for those who have no courses ((i.e. they are still immature) their Iddah (prescribed period) is three months likewise, except in case of death) . And for those who are pregnant (whether they are divorced or their husbands are dead), their Iddah (prescribed period) is until they deliver (their burdens), and whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. |
| H/K/Saheeh | And those who no longer expect menstruation among your women if you doubt, then their period is three months, and [also for] those who have not menstruated. And for those who are pregnant, their term is until they give birth. And whoever fears Allah He will make for him of his matter ease. |
| Malik | If you have any doubt concerning those of your wives who have ceased menstruating, then you should know that their waiting period will be three months, and the same will apply to those who have no menstruation due to young age or a disease. As for those who are pregnant, their waiting period will end with delivery. Allah will ease the hardship of those who fear Him.[4] |
| QXP | And such of your women as no longer expect menstruation, as well as those women who do not have menstruation (for any physiological reason), to resolve your doubts, their waiting period is ordained to be three months. And for those who are pregnant, the waiting period ends when they deliver their burden. And anyone who is mindful of Allah, He will make his situation easy for him. |
| Maulana Ali | And those of your women who despair of menstruation, if you have a doubt, their prescribed time is three months, and of those, too, who have not had their courses. And the pregnant women, their prescribed time is that they lay down their burden. And whoever keeps his duty to Allah, He makes his affair easy for him. |
| Free Minds | As for the women who have reached menopause, if you have any doubts, their interim shall be three months. And as for those whose menstruation has ceased, and those who are already pregnant, their interim is until they give birth. And anyone who reverences God, He makes his matters easy for him. |
| Qaribullah | As for your women who have despaired of further menstruating, if you are in doubt, then their waiting period is three months as well as those who have not yet menstruated. As for those who are pregnant, their term shall be the time they deliver their burden. Allah will ease (matters) by His order for whosoever fears Him. |
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| George Sale | As to such of your wives as shall despair having their courses, by reason of their age; if ye be in doubt thereof, let their term be three months: And let the same be the term of those who have not yet had their courses. But as to those who are pregnant, their term shall be, until they be delivered of their burden. And whoso feareth God, unto him will He make his command easy. |
| JM Rodwell | As to such of your wives as have no hope of the recurrence of their times, if ye have doubts in regard to them, then reckon three months, and let the same be the term of those who have not yet had them. And as to those who are with child, their period shal |
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| Asad | Now as for such of your women as are beyond, the age of monthly courses, as well as for such as do not have any courses, 10 their waiting-period - if you have any doubt [about it] - shall be three [calendar] months; and as for those who are with child, the end of their waiting-term shall come when they deliver their burden. And for everyone who is conscious of God, He makes it easy to obey His commandment: |
at-Talaq 065:005
| 65:5 ذلك امر الله انزله اليكم ومن يتق الله يكفر عنه سيئاته ويعظم له اجرا |
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| Transliteration | Thalika amru Allahi anzalahu ilaykum waman yattaqi Allaha yukaffir AAanhu sayyi-atihi wayuAAthim lahu ajran |
| Literal | That (is) God's order/command, He descended it to you, and who fears and obeys God, He covers/substitutes from him his sins/crimes and He magnifies for him a reward . |
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| Yusuf Ali | That is the Command of Allah, which He has sent down to you: and if any one fears Allah, He will remove his ills, from him, and will enlarge his reward. |
| Pickthal | That is the commandment of Allah which He revealeth unto you. And whoso keepeth his duty to Allah, He will remit from him his evil deeds and magnify reward for him. |
| Arberry | That is God's command, that He has sent down unto you. And whosoever fears God, He will acquit him of his evil deeds, and He will give him a mighty wage. |
| Shakir | That is the command of Allah which He has revealed to you, and whoever is careful of (his duty to) Allah, He will remove from him his evil and give him a big reward. |
| Sarwar | This is the command of God which He has revealed to you. God will expiate the evil deeds of those who fear Him and will increase their rewards. |
| Khalifa | This is GOD's command that He sends down to you. Anyone who reverences GOD, He remits his sins, and rewards him generously. |
| Hilali/Khan | That is the Command of Allah, which He has sent down to you, and whosoever fears Allah and keeps his duty to Him, He will remit his sins from him, and will enlarge his reward. |
| H/K/Saheeh | That is the command of Allah, which He has sent down to you; and whoever fears Allah He will remove for him his misdeeds and make great for him his reward. |
| Malik | This is the command of Allah which He has sent down to you. He that fears Allah, will have his sins removed and his reward enlarged.[5] |
| QXP | That is the Commandment of Allah which He reveals unto you. Anyone who is mindful of Allah, He will absolve his faults and amplify for him the reward. |
| Maulana Ali | That is the command of Allah, which He has revealed to you. And whoever keeps his duty to Allah, He will remove from him his evils and give him a big reward. |
| Free Minds | This is God's command that He sends down to you. And anyone who is aware of God, He will remit his sins, and will improve his reward. |
| Qaribullah | Such is the command of Allah that He has sent down to you. Whosoever fears Allah shall be relieved of his sins and given a mighty wage. |
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| George Sale | This is the command of God, which He hath sent down unto you. And whoso feareth God, He will expiate his evil deeds from him, and will increase his reward. |
| JM Rodwell | This is God's command which He hath sent down to you: Whoso feareth God, his evil deeds will He cancel and will increase his reward. |
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| Asad | [for] all this is God's commandment, which He has bestowed upon you from on high. And unto everyone who is conscious of God will He pardon [some of] his bad deeds, and will grant him a vast reward. |
at-Talaq 065:006
| 65:6 اسكنوهن من حيث سكنتم من وجدكم ولاتضاروهن لتضيقوا عليهن وان كن اولات حمل فانفقوا عليهن حتى يضعن حملهن فان ارضعن لكم فاتوهن اجورهن واتمروا بينكم بمعروف وان تعاسرتم فسترضع له اخرى |
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| Transliteration | Askinoohunna min haythu sakantum min wujdikum wala tudarroohunna litudayyiqoo AAalayhinna wa-in kunna olati hamlin faanfiqoo AAalayhinna hatta yadaAAna hamlahunna fa-in ardaAAna lakum faatoohunna ojoorahunna wa/tamiroo baynakum bimaAAroofin wa-in taAAasartum fasaturdiAAu lahu okhra |
| Literal | Reside/make them (F) live from where you resided from your wealth/capability , and do not harm them (F) to tighten/strain on them (F), and if they (F) were of pregnancy so spend on them until they give birth/drop their loads/off spring/pregnancy , so if they (F) breast fed for you (wet nursed), so give/bring them their (F) rewards , and consult each other, between you with kindness/generosity , and if you had difficulty/hardship , so another will breast feed (wet nurse) for him. |
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| Yusuf Ali | Let the women live (in 'iddat) in the same style as ye live, according to your means: Annoy them not, so as to restrict them. And if they carry (life in their wombs), then spend (your substance) on them until they deliver their burden: and if they suckle your (offspring), give them their recompense: and take mutual counsel together, according to what is just and reasonable. And if ye find yourselves in difficulties, let another woman suckle (the child) on the (father's) behalf. |
| Pickthal | Lodge them where ye dwell, according to your wealth, and harass them not so as to straiten life for them. And if they are with child, then spend for them till they bring forth their burden. Then, if they give suck for you, give them their due payment and consult together in kindness; but if ye make difficulties for one another, then let some other woman give suck for him (the father of the child). |
| Arberry | Lodge them where you are lodging, according to your means, and do not press them, so as to straiten their circumstances. If they are with child, expend upon them until they bring forth their burden. If they suckle for you, give them their wages, and consult together honourably. If you both make difficulties, another woman shall suckle for him. |
| Shakir | Lodge them where you lodge according to your means, and do not injure them in order that you may straiten them; and if they are pregnant, spend on them until they lay down their burden; then if they suckle for you, give them their recompense and enjoin one another among you to do good; and if you disagree, another (woman) shall suckle for him. |
| Sarwar | Lodge them (your wives) where you lived together if you can afford it. Do not annoy them so as to make life intolerable for them. If they are pregnant, provide them with maintenance until their delivery. Pay their wage if they breast-feed your children and settle your differences lawfully. If you are unable to settle them, let another person breast-feed the child. |
| Khalifa | You shall allow them to live in the same home in which they lived with you, and do not make life so miserable for them that they leave on their own. If they are pregnant, you shall spend on them until they give birth. If they nurse the infant, you shall pay them for this service. You shall maintain the amicable relations among you. If you disagree, you may hire another woman to nurse the child |
| Hilali/Khan | Lodge them (the divorced women) where you dwell, according to your means, and do not treat them in such a harmful way that they be obliged to leave. And if they are pregnant, then spend on them till they deliver. Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child). |
| H/K/Saheeh | Lodge them [in a section] of where you dwell out of your means and do not harm them in order to oppress them. And if they should be pregnant, then spend on them until they give birth. And if they breastfeed for you, then give them their payment and confer among yourselves in the acceptable way; but if you are in discord, then there may breastfeed for the father another woman. |
| Malik | Let those women, during their waiting period (‘Iddat), live where you yourselves live according to your means. You shall not harass them so as to make life intolerable for them. If they are pregnant, maintain them until their delivery: and if, after that, they suckle your offspring, compensate them and settle the matter of compensation with mutual consultation and in all fairness. But if you cannot bear with each other then let another woman suckle the baby for you.[6] |
| QXP | Let them (the divorced women) live where you live with the same standard of living that you have, and according to your best means. Harass them not to make life difficult for them. And if they are pregnant, spend on them freely until they deliver their burden. Then, if they nurse your baby, give them their due recompense. And frequently consult together amicably. And if both of you find it difficult, let another woman suckle the baby on his behalf. (The father shall pay for the services of a foster mother). |
| Maulana Ali | Lodge them where you live according to your means, and injure them not to straiten them. And if they are pregnant, spend on them until they lay down their burden. Then if they suckle for you, give them their recompense, and enjoin one another to do good; and if you disagree, another will suckle for him. |
| Free Minds | You shall let them reside in the home you were in when you were together, and do not coerce them to make them leave. And if they are pregnant, you shall spend on them until they give birth. Then, if they nurse the infant, you shall pay them their due for such. And you shall maintain the amicable relations between you. If you disagree, then another woman may nurse the child. |
| Qaribullah | Lodge them in your home according to your means. Do not harass them so as to (make life) difficult for them. If they are with child, spend upon them until they deliver their burden; and if they suckle give them their wage and consult together honorably. But if you both make difficulties, let another woman suckle for him. |
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| George Sale | Suffer the women whom ye divorce to dwell in some part of the houses wherein ye dwell; according to the room and conveniencies of the habitations which ye possess: And make them not uneasy, that ye may reduce them to straits. And if they be with child, expend on them what shall be needful, until they be delivered of their burden. And if they suckle their children for you, give them their hire; and consult among yourselves, according to what shall be just and reasonable. And if ye be put to a difficulty herein, and another woman shall suckle the child for him, |
| JM Rodwell | Lodge the divorced wherever ye lodge, according to your means; and distress them not by putting them to straits. And if they are pregnant, then be at charges for the them till they are delivered of their burden; and if they suckle your children, then pay t |
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| Asad | [Hence,] let the women [who are undergoing a waiting-period] live in the same manner as you live yourselves, 12 In accordance with your means; and do not harass them with a view to making their lives a misery. And if they happen to be with child, spend freely on them until they deliver their burden; and if they nurse your offspring [after the divorce has become final], give them their [due] recompense; and take counsel with one another in a fair manner [about the child's future]. And if both of you find it difficult [that the mother should nurse the child], 13 let another woman nurse it on behalf of him [who has begotten it]. |
at-Talaq 065:007
| 65:7 لينفق ذو سعة من سعته ومن قدر عليه رزقه فلينفق مما اتاه الله لايكلف الله نفسا الا مااتاها سيجعل الله بعد عسر يسرا |
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| Transliteration | Liyunfiq thoo saAAatin min saAAatihi waman qudira AAalayhi rizquhu falyunfiq mimma atahu Allahu la yukallifu Allahu nafsan illa ma ataha sayajAAalu Allahu baAAda AAusrin yusran |
| Literal | (The owner) of a wealth/abundance (is) to spend from his wealth/abundance, and whom his provision was tightened/strained on him, so he should spend from what God gave him, God does not burden/impose (on) a self except what He gave it, God will make/create after difficulty/hardship , ease/flexibility. |
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| Yusuf Ali | Let the man of means spend according to his means: and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. After a difficulty, Allah will soon grant relief. |
| Pickthal | Let him who hath abundance spend of his abundance, and he whose provision is measured, let him spend of that which Allah hath given him. Allah asketh naught of any soul save that which He hath given it. Allah will vouchsafe, after hardship, ease. |
| Arberry | Let the man of plenty expend out of his plenty. As for him whose provision is stinted to him, let him expend of what God has given him. God charges no soul save with what He has given him. God will assuredly appoint, after difficulty, easiness. |
| Shakir | Let him who has abundance spend out of his abundance and whoever has his means of subsistence straitened to him, let him spend out of that which Allah has given him; Allah does not lay on any soul a burden except to the extent to which He has granted it; Allah brings about ease after difficulty. |
| Sarwar | Let the well-to-do people spend abundantly (for the mother and the child) and let the poor spend from what God has given them. God does not impose on any soul that which he cannot afford. God will bring about ease after hardship. |
| Khalifa | The rich husband shall provide support in accordance with his means, and the poor shall provide according to the means that GOD bestowed upon him. GOD does not impose on any soul more than He has given it. GOD will provide ease after difficulty. |
| Hilali/Khan | Let the rich man spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease. |
| H/K/Saheeh | Let a man of wealth spend from his wealth, and he whose provision is restricted let him spend from what Allah has given him. Allah does not charge a soul except [according to] what He has given it. Allah will bring about, after hardship, ease. |
| Malik | Let the rich man give according to his means, and the poor man give according to what Allah has given him. Allah does not charge a man with more than He has given him; soon Allah may bring ease after hardship.[7] |
| QXP | Let the affluent man give according to his affluence, and the poor man give according to what Allah has given him. Allah does not burden any human being with more than what He has given him. Allah will soon bestow relief after hardship. |
| Maulana Ali | Let him who has abundance spend out of his abundance, and whoever has his means of subsistence straitened to him, let him spend out of that which Allah has given him. Allah lays not on any soul a burden beyond that which He has given it. Allah brings about ease after difficulty. |
| Free Minds | The rich shall provide support in accordance with his means, and the poor shall provide according to the means that God bestowed upon him. God does not burden any soul more than He has given it. God will provide ease after difficulty. |
| Qaribullah | Let the rich spend according to his wealth and for he whose provision is little, let him spend from what Allah has given him. Allah does not charge a soul except with that He has given him. Surely, Allah will bring ease after difficulty. |
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| George Sale | let him who hath plenty expend proportionably, in the maintenance of the mother and the nurse, out of his plenty: And let him whose income is scanty, expend in proportion out of that which God hath given him. God obligeth no man to more than He hath given him ability to perform: God will cause ease to succeed hardship. |
| JM Rodwell | Let him who hath abundance of his abundance; let him, too, whose store is scanty, give of what God hath vouchsafed to him. God imposeth burdens only according to the means which He hath given. God will cause ease to succeed difficulties. |
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| Asad | [In all these respects,] let him who has ample means spend in accordance with 15 his amplitude; and let him whose means of subsistence are scanty spend in accordance with what God has given him: God does not burden any human being with more than He has given him - [and it may well be that] God will grant, after hardship, ease. |
at-Talaq 065:008
| 65:8 وكاين من قرية عتت عن امر ربها ورسله فحاسبناها حسابا شديدا وعذبناها عذابا نكرا |
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| Transliteration | Wakaayyin min qaryatin AAatat AAan amri rabbiha warusulihi fahasabnaha hisaban shadeedan waAAaththabnaha AAathaban nukran |
| Literal | And how many from a village/urban city (that) disobeyed from its Lord's order/command and His messengers, so We counted/calculated (with) it (a) strong (severe) account/calculation, and We tortured it (an) awful/severe torture? |
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| Yusuf Ali | How many populations that insolently opposed the Command of their Lord and of His messengers, did We not then call to account,- to severe account?- and We imposed on them an exemplary Punishment. |
| Pickthal | And how many a community revolted against the ordinance of its Lord and His messengers, and We called it to a stern account and punished it with dire punishment, |
| Arberry | How many a city turned in disdain from the commandment of its Lord and His Messengers; and then We made with it a terrible reckoning and chastised it with a horrible chastisement. |
| Shakir | And how many a town which rebelled against the commandment of its Lord and His messengers, so We called it to account severely and We chastised it (with) a stern chastisement. |
| Sarwar | How many a town has disobeyed its Lord and His Messenger! For them Our questioning was strict and Our punishment severe. |
| Khalifa | Many a community rebelled against the commands of its Lord and against His messengers. Consequently, we held them strictly accountable, and requited them a terrible requital. |
| Hilali/Khan | And many a town (population) revolted against the Command of its Lord and His Messengers, and We called it to a severe account (i.e. torment in this worldly life), and shall punish it with a horrible torment (in Hell, in the Hereafter). |
| H/K/Saheeh | And how many a city was insolent toward the command of its Lord and His messengers, so We took it to severe account and punished it with a terrible punishment. |
| Malik | How many townships have rebelled against the commandments of their Lord and His Messengers! Stern was Our reckoning with them and exemplary was Our punishment.[8] |
| QXP | And how many a community has rebelled against the Command of its Lord and His Messengers! Hence, We called each to account with a stern accounting and punished it with an exemplary punishment. |
| Maulana Ali | And how many a town which rebelled against the commandment of its Lord and His messengers, so We called it to severe account and We chastised it with a stern chastisement! |
| Free Minds | Many a community rebelled against the commands of its Lord and His messengers. Thus, We called them to account, and requited them a terrible requital. |
| Qaribullah | How many a village has turned in its pride against the Order of their Lord and His Messengers! We made it a stern reckoning, and punished it with a horrible punishment. |
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| George Sale | How many cities have turned aside from the command of their Lord and his Apostles? Wherefore We brought them to a severe account; and We chastised them with a grievous chastisement: |
| JM Rodwell | How many cities have turned aside from the command of their Lord and of his apostles! Therefore did we reckon with them in a severe reckoning, and chastised them with a stern chastisement; |
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| Asad | AND HOW MANY a community has turned with disdain from the commandment of its Sustainer and His apostles! 16 -whereupon We callled them all to account with an accounting severe, and caused them to suffer with a suffering unnameable: |
at-Talaq 065:009
| 65:9 فذاقت وبال امرها وكان عاقبة امرها خسرا |
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| Transliteration | Fathaqat wabala amriha wakana AAaqibatu amriha khusran |
| Literal | So it tasted/experienced its matter's/affair's severity/consequences , and its matter's/affair's end/turn (result) was a loss/misguidance and perishment. |
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| Yusuf Ali | Then did they taste the evil result of their conduct, and the End of their conduct was Perdition. |
| Pickthal | So that it tasted the ill-effects of its conduct, and the consequence of its conduct was loss. |
| Arberry | So it tasted the mischief of its action, and the end of its affair was loss. |
| Shakir | So it tasted the evil result of its conduct, and the end of its affair was perdition. |
| Sarwar | They suffered the consequences of their deeds and their end was perdition. |
| Khalifa | They suffered the consequences of their decisions; a profound loss. |
| Hilali/Khan | So it tasted the evil result of its disbelief, and the consequence of its disbelief was loss (destruction in this life and an eternal punishment in the Hereafter). |
| H/K/Saheeh | And it tasted the bad consequence of its affair, and the outcome of its affair was loss. |
| Malik | So they tasted the fruit of their misdeeds, and the fruit of their misdeeds was perdition.[9] |
| QXP | And thus it tasted the calamitous outcome of its own doing. For, the consequence of their deeds was an utter loss. |
| Maulana Ali | So it tasted the evil consequences of its conduct, and the end of its affair was perdition. |
| Free Minds | They tasted the result of their actions, and the consequence of their actions was a total loss. |
| Qaribullah | So it tasted the mischief of its action, and the end of its matter was loss. |
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| George Sale | And they tasted the evil consequence of their business; and the end of their business was perdition. |
| JM Rodwell | And they tasted the harmfulness of their own conduct: and the end of their conduct was ruin. |
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| Asad | and thus they had to taste the evil outcome of their own doing: 17 for, [in this world,] the end of their doings was ruin, |
at-Talaq 065:010
| 65:10 اعد الله لهم عذابا شديدا فاتقوا الله يااولي الالباب الذين امنوا قد انزل الله اليكم ذكرا |
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| Transliteration | aAAadda Allahu lahum AAathaban shadeedan faittaqoo Allaha ya olee al-albabi allatheena amanoo qad anzala Allahu ilaykum thikran |
| Literal | God prepared for them a strong (severe) torture, so fear and obey God you (owners) of the pure minds/hearts , those who believed, God had descended to you a reminder/remembrance. |
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| Yusuf Ali | Allah has prepared for them a severe Punishment (in the Hereafter). Therefore fear Allah, O ye men of understanding - who have believed!- for Allah hath indeed sent down to you a Message,- |
| Pickthal | Allah hath prepared for them stern punishment; so keep your duty to Allah, O men of understanding! O ye who believe! Now Allah hath sent down unto you a reminder, |
| Arberry | God prepared for them a terrible chastisement. So fear God, O men possessed of minds! Believers, God has sent down to you, for a remembrance, |
| Shakir | Allah has prepared for them severe chastisement, therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder, |
| Sarwar | God has prepared severe retribution for them. People of understanding and believers, have fear of God. God has certainly sent you a reminder, |
| Khalifa | GOD has prepared for them severe retribution. Therefore, you shall reverence GOD, O you who possess intelligence and believed. GOD has sent down to you a message - |
| Hilali/Khan | Allah has prepared for them a severe torment. So fear Allah and keep your duty to Him, O men of understanding who have believed! - Allah has indeed sent down to you a Reminder (this Quran). |
| H/K/Saheeh | Allah has prepared for them a severe punishment; so fear Allah, O you of understanding who have believed. Allah has sent down to you the Qurâ an. |
| Malik | Allah has prepared for them a severe punishment. Therefore, fear Allah! O men of understanding and faith. Allah has indeed sent down to you an admonition;[10] |
| QXP | Allah has readied for them awful suffering (in the Hereafter as well). So always be mindful of Allah, O Men and women of understanding - you who have chosen to be graced with belief! For, indeed, Allah has sent down to you a Reminder. |
| Maulana Ali | Allah has prepared for them severe chastisement, so keep your duty to Allah, O men of understanding, who believe. Allah has indeed sent down to you a Reminder -- |
| Free Minds | God has prepared for them a severe retribution. Therefore, you shall be aware of God, O you who possess intelligence and believed. God has sent down to you a remembrance. |
| Qaribullah | Allah has prepared a severe punishment for them. So those possessing understanding fear Allah. Believers, Allah has sent this down for you as a Reminder, |
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| George Sale | God hath prepared for them a severe punishment: Wherefore fear God, O ye who are indued with understanding. True believers, now hath God sent down unto you an admonition, |
| JM Rodwell | A vehement chastisement hath God prepared for them! Fear God, then, O ye men of understanding! |
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| Asad | [the while] God has readied for them [yet more] suffering severe [in the life to come] Hence, remain conscious of God, O you who are endowed with insight - [you] who have attained to faith! God has indeed bestowed on you a reminder from on high: |
at-Talaq 065:011
| 65:11 رسولا يتلو عليكم ايات الله مبينات ليخرج الذين امنوا وعملوا الصالحات من الظلمات الىالنور ومن يؤمن بالله ويعمل صالحا يدخله جنات تجري من تحتها الانهار خالدين فيها ابدا قد احسن الله له رزقا |
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| Transliteration | Rasoolan yatloo AAalaykum ayati Allahi mubayyinatin liyukhrija allatheena amanoo waAAamiloo alssalihati mina alththulumati ila alnnoori waman yu/min biAllahi wayaAAmal salihan yudkhilhu jannatin tajree min tahtiha al-anharu khalideena feeha abadan qad ahsana Allahu lahu rizqan |
| Literal | A messenger, he reads/recites on you God's evident verses/evidences , to bring/drive out those who believed and made/did the correct/righteous deeds from the darknesses to the light, and who believes with (in) God and makes/does correct/righteous deeds, He enters him (into) treed gardens/paradises, the rivers/waterways flow from beneath it, immortally/eternally in it (for) ever (E), God had bettered for him a provision . |
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| Yusuf Ali | An Messenger, who rehearses to you the Signs of Allah containing clear explanations, that he may lead forth those who believe and do righteous deeds from the depths of Darkness into Light. And those who believe in Allah and work righteousness, He will admit to Gardens beneath which Rivers flow, to dwell therein for ever: Allah has indeed granted for them a most excellent Provision. |
| Pickthal | A messenger reciting unto you the revelations of Allah made plain, that He may bring forth those who believe and do good works from darkness unto light. And whosoever believeth in Allah and doeth right, He will bring him into Gardens underneath which rivers flow, therein to abide for ever. Allah hath made good provision for him. |
| Arberry | a Messenger reciting to you the signs of God, clear signs, that He may bring forth those who believe and do righteous deeds from the shadows into the light. Whosoever believes in God, and does righteousness, He will admit him to gardens underneath which rivers flow; therein they shall dwell for ever and ever. God has made for him a goodly provision. |
| Shakir | An Messenger who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light; and whoever believes in Allah and does good deeds, He will cause him to enter gardens beneath which rivers now, to abide therein forever, Allah has indeed given him a goodly sustenance. |
| Sarwar | a Messenger who recites to you the illustrious revelations of God, to bring the righteously striving believers out of darkness into light. God will admit those who believe in Him and act righteously to Paradise wherein streams flow, and they will live therein forever. God will provide them with excellent sustenance. |
| Khalifa | a messenger who recites to you GOD's revelations, clearly, to lead those who believe and work righteousness out of the darkness into the light. Anyone who believes in GOD and leads a righteous life, He will admit him into gardens with flowing streams; they abide therein forever. GOD will generously reward him. |
| Hilali/Khan | (And has also sent to you) a Messenger (Muhammad SAW), who recites to you the Verses of Allah (the Quran) containing clear explanations, that He may take out, those who believe and do righteous good deeds from the darkness (of polytheism and disbelief) to the light (of Monotheism and true Faith). And whosoever believes in Allah and performs righteous good deeds, He will admit him into Gardens under which rivers flow (Paradise), to dwell therein forever. Allah has indeed granted for him an excellent provision. |
| H/K/Saheeh | [He sent] a Messenger [Muúammad] reciting to you the distinct verses of Allah that He may bring out those who believe and do righteous deeds from darknesses into the light. And whoever believes in Allah and does righteousness He will admit him into gardens beneath which rivers flow to abide therein forever. Allah will have perfected for him a provision. |
| Malik | a Messenger reciting to you the revelations of Allah containing clear guidance, so that he may lead the believers who do good deeds from the darkness to the light. He that believes in Allah and does good deeds, shall be admitted to gardens beneath which rivers flow, to live therein forever; and Allah has prepared an excellent provision for them.[11] |
| QXP | (A Reminder) A Messenger who conveys to you Clear Messages of Allah so that he might lead those who have chosen to be graced with belief, and help others, from the depths of darkness into the Light. (5:15-16), (7:157), (76:4). And whoever believes in Allah and works for the good of others, He will admit him into Gardens beneath which rivers flow, therein to abide forever. Indeed, Allah has made for him excellent provision. |
| Maulana Ali | A Messenger who recites to you the clear messages of Allah so that he may bring forth those who believe and do good deeds from darkness into light. And whoever believes in Allah and does good deeds, He will cause him to enter Gardens wherein rivers flow, to abide therein for ever. Allah has indeed given him a goodly sustenance. |
| Free Minds | A messenger who recites to you God's revelations, which are clear, to lead those who believe and work righteousness out of the darkness into the light. Anyone who believes in God and does good works, He will admit him into paradises with rivers flowing beneath; they abide therein forever. God has granted for him and excellent reward. |
| Qaribullah | a Messenger reciting to you the verses, clear verses of Allah, so that he may bring forth those who believe and do good deeds from the darkness into the light. Whosoever believes in Allah and does good deeds He will admit to Gardens underneath which rivers flow where they shall live for ever and ever. For those, Allah has made a goodly provision. |
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| George Sale | an Apostle who may rehearse unto you the perspicuous signs of God; that he may bring forth those who believe and do good works, from darkness into light. And whoso believeth in God, and doth that which is right, him will He lead into gardens beneath which rivers flow, to remain therein for ever: Now hath God made an excellent provision for him. |
| JM Rodwell | Believers! Now hath God sent down to you a warning! a prophet, who reciteth to you the clear signs of God, that he may bring those who believe, and do the things that are right, out of the darkness into the light. And-whoso believeth in God, and doeth the |
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| Asad | [He has sent] an apostle who conveys unto you God's clear messages, so that He might those who have attained to faith and do righteous deeds out of the depths of darkness into the light. And whoever believes in God and does what is right and just, him will He admit into gardens through which running waters flow, therein to abide beyond the count of time: indeed, a most goodly provision will God have granted him! |
at-Talaq 065:012
| 65:12 الله الذي خلق سبع سموات ومن الارض مثلهن يتنزل الامر بينهن لتعلموا ان الله على كل شئ قدير وان الله قد احاط بكل شئ علما |
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| Transliteration | Allahu allathee khalaqa sabAAa samawatin wamina al-ardi mithlahunna yatanazzalu al-amru baynahunna litaAAlamoo anna Allaha AAala kulli shay-in qadeerun waanna Allaha qad ahata bikulli shay-in AAilman |
| Literal | God is who created seven skies/space(s), and from the earth/Planet Earth equal/similar to them (F), the command/matter descends between them, to know that (E) God (is) on every thing capable/able , and that (E) God had comprehended/enveloped with every thing knowledge.425 |
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| Yusuf Ali | Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge. |
| Pickthal | Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge. |
| Arberry | It is God who created seven heavens, and of earth their like, between them the Command descending, that you may know that God is powerful over everything and that God encompasses everything in knowledge. |
| Shakir | Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge. GOD created seven universes and the same number of earths. The commands flow among them. This is to let you know that GOD is Omnipotent, and that GOD is fully aware of all things |
| Sarwar | It is God who has created the seven heavens and a like number of earths. His commandments are sent between them, so that you would know that God has power over all things and that His knowledge encompasses all. |
| Khalifa | GOD created seven universes and the same number of earths. The commands flow among them. This is to let you know that GOD is Omnipotent, and that GOD is fully aware of all things |
| Hilali/Khan | It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds (comprehends) all things in (His) Knowledge. |
| H/K/Saheeh | It is Allah who has created seven heavens and of the earth, the like of them. [His] command descends among them so you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge. Bismillahir Raúmanir-Raúeem |
| Malik | It is Allah Who has created seven heavens, and earths as many. His commandment descends through them, so that you may know that Allah has power over all things, and that Allah encompasses all things in His knowledge.[12] |
| QXP | Allah it is Who has created seven Highs and their seven Lows. Through all of them descends His Command. (This is said) for you to know that Allah is the Powerful Appointer of His Laws. He has gauged everything, and that Allah encompasses all things in His Knowledge. ('Seven' also means several. Every height has its low, hence every heaven or sky has its 'earth'. Mankind must strive to live by Divine Commands as does the entire Universe). |
| Maulana Ali | Allah is He who created seven heavens, and of the earth the like thereof. The command descends among them, that you may know that Allah is Possessor of power over all things, and that Allah encompasses all things in (His) knowledge. |
| Free Minds | God who created seven universes and the same number of Earths. His command descends between them, that you may know that God is capable of all things, and that God has encompassed all things with His knowledge. |
| Qaribullah | It is Allah who has created the seven heavens, and of the earth their like, and the Command descends between them so that you know Allah is powerful over all things, and that Allah encompasses everything in knowledge. |
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| George Sale | It is God who hath created seven heavens, and as many different stories of the earth: The divine command descendeth between them; that ye may know that God is omnipotent, and that God comprehendeth all things by his knowledge. |
| JM Rodwell | It is God who hath created seven heavens and as many earths. The Divine command cometh down through them all, that ye may know that God hath power over all things, and that God in his knowledge embraceth all things! |
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| Asad | GOD is He who has created seven heavens, 18 and, like them, [the many aspects] of the earth. Through all of them flows down from on high, unceasingly, His [creative] will, 19 so that you might come to know that God has the power to will anything, and that God encompasses all things with His knowledge. |
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