The Letter Sad (Sad) Compared Translations of the meaning of the Quran

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Compared Translations of the meaning of the Quran

# (38) The Letter Sad (Sad)

Compared Translations of the meaning of the Quran - Sura 38
Sad - The Letter Sad
Total Verses: 88

‏38:1 سورة صاد بسم الله الرحمن الرحيم ٛــــ ص والقران ذي الذكر

Transliteration	Sad waalqur-ani thee alththikri
Literal	S/C/SAD and the Koran (owner) of the reminder/remembrance .

Yusuf Ali	Sad: By the Qur'an, Full of Admonition: (This is the Truth).
Pickthal	Sad. By the renowned Qur'an,
Arberry	Sad. By the Koran, containing the Remembrance --
Shakir	Suad, I swear by the Quran, full of admonition.
Sarwar	Sad! I swear by the Quran, which is full of reminders of God, (that you are a Messenger).
Khalifa	S. (Saad), and the Quran that contains the proof.
Hilali/Khan	Sad (These letters (Sad etc.) are one of the miracles of the Quran and none but Allah (Alone) knows their meanings). By the Quran full of reminding.
H/K/Saheeh	Sad. By the Qurâ an containing reminder...
Malik	Suad.[1]
QXP	S. SAAD. As-Sadiq - Full of Truth, this Qur'an is a Profound Reminder. Embracing all that is worth taking to your hearts, it can give you eminence.
Maulana Ali	Truthful God! By the Qur’an, possessing eminence!
Free Minds	S', and the Quran that contains the remembrance.
Qaribullah	Saad, by the Holy Reading (Koran) of the Remembrance.

George Sale	S. By the Koran full of admonition.
JM Rodwell	SAD. By the Koran full of warning!

Asad	Sad. [See Appendix II.] CONSIDER [For an explanation of this rendering of the adjurative particle Wa, see first half of note on 74:32.] this Quran, endowed with all that one ought to remember! [Or: "endowed with eminence" (Zamakhshari), since the term dhikr (lit., "reminder" or "remembrance") has also the connotation of "that which is remembered", i.e., "renown", "fame" and, tropically, "eminence". As regards the rendering preferred by me, see 21:10, where the phrase fihi dhikrukum (relating, as above, to the Quran) has been translated as "wherein is found all that you ought to bear in mind", i.e., in order to attain to dignity and happiness.]

Sad 038:002

‏38:2 بل الذين كفروا في عزة وشقاق

Transliteration	Bali allatheena kafaroo fee AAizzatin washiqaqin
Literal	But those who disbelieved (are) in glory/might/power and defiance/animosity .

Yusuf Ali	But the Unbelievers (are steeped) in self-glory and Separatism.
Pickthal	Nay, but those who disbelieve are in false pride and schism.
Arberry	nay, but the unbelievers glory in their schism.
Shakir	Nay! those who disbelieve are in self-exaltation and opposition.
Sarwar	In fact, the unbelievers are the ones who are boastful and quarrelsome.
Khalifa	Those who disbelieve have plunged into arrogance and defiance.
Hilali/Khan	Nay, those who desbelieve are in false pride and opposition.
H/K/Saheeh	But those who disbelieve are in pride and dissension.
Malik	And by the Qur’an which is full of admonition! Surely the unbelievers are in sheer arrogance and perverseness.[2]
QXP	But nay, the deniers are lost in false pride and opposition for the sake of opposition. Hence, they split their own personalities forcing themselves into maintaining double standards in life. ('Shiqaq' = Opposition, schism, splitting, split-personality. Double standards; since denial of a reality does not make it disappear).
Maulana Ali	Nay, those who disbelieve are in self-exaltation and opposition.
Free Minds	Indeed, those who have disbelieved are in false pride and defiance.
Qaribullah	No, the unbelievers exalt in their division.

George Sale	Verily the unbelievers are addicted to pride and contention.
JM Rodwell	In sooth the Infidels are absorbed in pride, in contention with thee.

Asad	But nay - they who are bent on denying the truth are lost in [false] pride, and [hence] deeply in the wrong. [I.e., they refuse to acknowledge the fact of divine revelation because such an acknowledgment would imply an admission of man's responsibility to God - and this their false pride, manifested in their arrogant belief in man's "self-sufficiency", does not allow them to do. The same idea is expressed in 16:22 and, in a more general way, in 2:206. Cf. also 96:6-7.]

Sad 038:003

‏38:3 كم اهلكنا من قبلهم من قرن فنادوا ولات حين مناص

Transliteration	Kam ahlakna min qablihim min qarnin fanadaw walata heena manasin
Literal	How many from (a) people of one era/generation We destroyed from before them? So they called: "And it is not the time, time for escape (expression) ."

Yusuf Ali	How many generations before them did We destroy? In the end they cried (for mercy)- when there was no longer time for being saved!
Pickthal	How many a generation We destroyed before them, and they cried out when it was no longer the time for escape!
Arberry	How many a generation We destroyed before them, and they called, but time was none to escape.
Shakir	How many did We destroy before them of the generations, then they cried while the time of escaping had passed away.
Sarwar	How many ancient generations did We destroy? (On facing Our torment) they cried out for help, but it was too late for them to escape.
Khalifa	Many a generation before them we annihilated. They called for help, in vain.
Hilali/Khan	How many a generation We have destroyed before them, and they cried out when there was no longer time for escape!
H/K/Saheeh	How many a generation have We destroyed before them, and they [then] called out; but it was not a time for escape.
Malik	How many generations have We destroyed before them? When their doom approached, they all cried out for mercy, but it was no longer the time to be saved.[3]
QXP	How many a generation have We (Our Law of Requital) wiped out before them, and they cried out when it was too late to escape.
Maulana Ali	How many a generation We destroyed before them, then they cried when there was no longer time for escape!
Free Minds	How many a generation have We destroyed before them. And they called out when it was far too late.
Qaribullah	How many generations have We destroyed before them. They called: 'The time is neither of escape, nor safety. '

George Sale	How many generations have We destroyed before them; and they cried for mercy, but it was not a time to escape.
JM Rodwell	How many generations have we destroyed before them! And they cried for mercy but no time was it of escape!

Asad	How many a generation have We destroyed before their time [for this very sin]! [It is to be noted that the term qarn signifies not merely a "generation" but also - and quite frequently in the Quran - "people belonging to a particular period and environment', i.e., a "civilization" in the historical connotation of this word.] And [how] they called [unto Us] when it was too late to escape! [Lit., "while there was no time for escaping".]

Sad 038:004

‏38:4 وعجبوا ان جاءهم منذر منهم وقال الكافرون هذا ساحر كذاب

Transliteration	WaAAajiboo an jaahum munthirun minhum waqala alkafiroona hatha sahirun kaththabun
Literal	And they were wondering/astonished/surprised that (a) warner/giver of notice came to them from them, and the disbelievers said: "That (is a) liar/denier/falsifier, (a) magician/sorcerer."

Yusuf Ali	So they wonder that a Warner has come to them from among themselves! and the Unbelievers say, "This is a sorcerer telling lies!
Pickthal	And they marvel that a warner from among themselves hath come unto them, and the disbelievers say: This is a wizard, a charlatan.
Arberry	Now they marvel that a warner has come to them from among them; and the unbelievers say, 'This is a lying sorcerer.
Shakir	And they wonder that there has come to them a warner from among themselves, and the disbelievers say: This IS an enchanter, a liar.
Sarwar	It seems strange to the pagans that a man from their own people should come to them as a Prophet. The unbelievers have said, "He is only a lying magician".
Khalifa	They wondered that a warner should come to them, from among them. The disbelievers said, "A magician, a liar.
Hilali/Khan	And they (Arab pagans) wonder that a warner (Prophet Muhammad SAW) has come to them from among themselves! And the disbelievers say: "This (Prophet Muhammad SAW) is a sorcerer, a liar.
H/K/Saheeh	And they wonder that there has come to them a warner from among themselves. And the disbelievers say, "This is a magician and a liar.
Malik	They wonder that a Warner has come to them from among themselves, and the disbelievers say: "He is a sorcerer telling lies![4]
QXP	Now these people wonder that a Warner has come to them from their own midst! And the disbelievers say, "This is a wizard, a liar.
Maulana Ali	And they wonder that a warner from among themselves has come to them, and the disbelievers say: This is an enchanter, a liar.
Free Minds	And they were surprised that a warner has come to them from among themselves. And the rejecters said: "This is a magician, a liar."
Qaribullah	They marvel now that, from among themselves, a warner has come to them. The unbelievers say: 'This is a lying sorcerer.

George Sale	They wonder that a warner from among themselves hath come unto them. And the unbelievers said, this man is a sorcerer, and a liar:
JM Rodwell	And they marvel that a warner from among themselves hath come to them; and the Infidels say, "This is a sorcerer, a liar:

Asad	Now these [people] deem it strange that a warner should have come unto them from their own midst - and [so] the deniers of the truth are saying: "A [mere] spellbinder is he, a liar! [Although this passage describes, in the first instance, the attitude of the pagan Quraysh towards the Prophet, it touches upon the reluctance of most people, at all times, to recognize "a man from their own midst" - i.e., a human being like themselves - as God-inspired. (See note on 50:2.)]

Sad 038:005

‏38:5 اجعل الالهة الها واحدا ان هذا لشئ عجاب

Transliteration	AjaAAala al-alihata ilahan wahidan inna hatha lashay-on AAujabun
Literal	Did he make the gods one god? That (E) that (is an) astounding/surprising thing (E).

Yusuf Ali	"Has he made the gods (all) into one Allah? Truly this is a wonderful thing!"
Pickthal	Maketh he the gods One Allah? Lo! that is an astounding thing.
Arberry	What, has he made the gods One God? This is indeed a marvellous thing.'
Shakir	What! makes he the gods a single Allah? A strange thing is this, to be sure!
Sarwar	They say, "Has he condemned all other gods but One? This is certainly strange".
Khalifa	"Did he make the gods into one god? This is really strange."
Hilali/Khan	"Has he made the aliha (gods) (all) into One Ilah (God - Allah). Verily, this is a curious thing!"
H/K/Saheeh	Has he made the gods [only] one God? Indeed, this is a curious thing."
Malik	Does he claim that there is only One God in place of all other gods? Surely this is a strange thing."[5]
QXP	Does he blend all the gods into One God? Behold, this is a thing mind-boggling!"
Maulana Ali	Makes he the gods a single God? Surely this is a strange thing.
Free Minds	"Has he made the gods into One god? This is indeed a strange thing!"
Qaribullah	What, has he made the gods One God? This is indeed a wondrous thing. '

George Sale	Doth he affirm the gods to be but one God? Surely this is a wonderful thing.
JM Rodwell	Maketh he the gods to be but one god? A strange thing forsooth is this!"

Asad	Does he claim that all the deities are [but] one God? Verily, a most strange thing is this!" [Divorced from its purely historical background, this criticism acquires a timeless significance, and may be thus paraphrased: "Does he claim that all creative powers and qualities are inherent exclusively in what he conceives as `one God'?" - a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life - and, hence, a quasi-divine status - to a variety of fortuitous phenomena or circumstances (like wealth, "luck", social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God's unique existence.]

Sad 038:006

‏38:6 وانطلق الملا منهم ان امشوا واصبروا على الهتكم ان هذا لشئ يراد

Transliteration	Waintalaqa almalao minhum ani imshoo waisbiroo AAala alihatikum inna hatha lashay-on yuradu
Literal	And the assembly/nobles set out that: "Walk and be patient on your gods, that (E) (is) a thing (E) is being wanted/intended ."

Yusuf Ali	And the leader among them go away (impatiently), (saying), "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)!
Pickthal	The chiefs among them go about, exhorting: Go and be staunch to your gods! Lo! this is a thing designed.
Arberry	And the Council of them depart, saying 'Go! Be steadfast to your gods; this is a thing to be desired.
Shakir	And the chief persons of them break forth, saying: Go and steadily adhere to your gods; this is most surely a thing sought after.
Sarwar	A group of the pagans walked out of a meeting with the Prophet and told the others, "Let us walk away. Be steadfast in the worship of your gods. This man wants to dominate you.
Khalifa	The leaders announced, "Go and steadfastly persevere in worshiping your gods. This is what is desired.
Hilali/Khan	And the leaders among them went about (saying): "Go on, and remain constant to your aliha (gods)! Verily, This is a thing designed (against you)!
H/K/Saheeh	And the eminent among them went forth, [saying], "Continue, and be patient over [the defense of] your gods. Indeed, this is a thing intended.
Malik	Their leaders go about saying: "Pay no heed, stand firm in the service of your gods; this slogan of One God is designed against you.[6]
QXP	Their leaders go about saying, "Walk away and hold on to your gods! This, behold, is the only thing to do. And this (mind-boggling thing) seems to be designed with ulterior motives.
Maulana Ali	And the chiefs among them say: Go and steadily adhere to your gods: surely this is a thing intended.
Free Minds	And the leaders among them went out: "Walk away, and remain patient to your gods. This thing can be turned back."
Qaribullah	Their assembly left (saying): 'Go, and be patient to your gods, this is something to be desired.

George Sale	And the chief men among them departed, saying to one another, go, and persevere in the worship of your gods: Verily this is the thing which is designed.
JM Rodwell	And their chiefs took themselves off. "Go, said they, and cleave steadfastly to your gods. Ye see the thing aimed at.

Asad	And their leaders launch forth [thus]: "Go ahead, and hold steadfastly onto your deities: this, behold, is the only thing to do! [Lit., "a thing desired" or "to be desired", i.e., a sensible course of action.]

Sad 038:007

‏38:7 ماسمعنا بهذا في الملة الاخرة ان هذا الا اختلاق

Transliteration	Ma samiAAna bihatha fee almillati al-akhirati in hatha illa ikhtilaqun
Literal	We did not hear/listen with that in the religion/faith the last, that (E) that is except creations/inventions.

Yusuf Ali	"We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!"
Pickthal	We have not heard of this in later religion. This is naught but an invention.
Arberry	We have not heard of this in the last religion; this is surely an invention.
Shakir	We never heard of this in the former faith; this is nothing but a forgery:
Sarwar	We have heard nothing like this in the latest religion. This is only his own false invention.
Khalifa	"We never heard of this from the religion of our fathers. This is a lie.
Hilali/Khan	"We have not heard (the like) of this among the people of these later days. This is nothing but an invention!
H/K/Saheeh	We have not heard of this in the latest religion. This is not but a fabrication.
Malik	We have not heard such a thing from anyone of the people of latter days (Jews and Christians): it is nothing but a fabrication.[7]
QXP	We have never heard of this in the latest religion. This (concept of One God) is nothing but a made-up tale! (Even the Christians subscribe to a Triune God).
Maulana Ali	We never heard of this in the former faith: this is nothing but a forgery.
Free Minds	"We never heard of this from the people before us. This is but an innovation."
Qaribullah	We never heard of this in the former religion. It is nothing but an invention.

George Sale	We have not heard any thing like this in the last religion: This is no other than a false contrivance.
JM Rodwell	We heard not of this in the previous creed. It is but an imposture:

Asad	Never did we hear of [a claim like] this in any faith of latter days! [I.e., "in any of the faiths prevalent in our days": an oblique reference to Christianity and its dogma of the Trinity, which contrasts with the Quranic concept of God's oneness and uniqueness, as well as to any other faith based on the belief in a multiplicity or multiform incarnation of divine powers (e.g., Hinduism with its triad of Brahma, Vishnu and Shiva).] It is nothing but [a mortal man's] invention!

Sad 038:008

‏38:8 ءانزل عليه الذكر من بيننا بل هم في شك من ذكري بل لما يذوقوا عذاب

Transliteration	Aonzila AAalayhi alththikru min baynina bal hum fee shakkin min thikree bal lamma yathooqoo AAathabi
Literal	Is the reminder/remembrance descended on (to) him from between us? But they are in doubt/suspicion from My remembrance/reminder, but till now they did not taste/experience My torture.

Yusuf Ali	"What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment!
Pickthal	Hath the reminder been unto him (alone) among us? Nay, but they are in doubt concerning My reminder; nay but they have not yet tasted My doom.
Arberry	What, has the Remembrance been sent down on him out of us all?' Nay, but they are in doubt of My Remembrance; nay, they have not yet tasted My chastisement.
Shakir	Has the reminder been revealed to him from among us? Nay! they are in doubt as to My reminder. Nay! they have not yet tasted My chastisement!
Sarwar	Can it be that he alone has received the Quran?" In fact, they have doubts about My Quran and this is because they have not yet faced (My) torment.
Khalifa	"Why did the proof come down to him, instead of us?" Indeed, they are doubtful of My proof. Indeed, they have not yet tasted My retribution.
Hilali/Khan	"Has the Reminder been sent down to him (alone) from among us?" Nay! but they are in doubt about My Reminder (this Quran)! Nay, but they have not tasted (My) Torment!
H/K/Saheeh	Has the message been revealed to him out of [all of] us? Rather, they are in doubt about My message. Rather, they have not yet tasted My punishment.
Malik	Is he the only fit person among us to whom the admonition is revealed?" But in fact they doubt My admonition, for they have not yet tasted My punishment.[8]
QXP	What! Has the Reminder come down only to him among us?" Nay, in fact, it is My Own Reminder that they distrust (and not you O Prophet). Nay, they have not yet tasted My Requital.
Maulana Ali	Has the Reminder been revealed to him from among us? Nay, they are in doubt as to My Reminder. Nay, they have not yet tasted My chastisement.
Free Minds	"Has the remembrance been sent down to him, from between all of us!" Indeed, they are doubtful of My reminder. Indeed, they have not yet tasted My retribution.
Qaribullah	What, out of all of us, has the Remembrance been sent down to him (Prophet Muhammad)? ' No, they are doubtful about My Remembrance, no, they have not yet tasted My punishment.

George Sale	Hath an admonition been sent unto him preferably to any other among us? Verily they are in a doubt concerning my admonition: But they have not yet tasted my vengeance.
JM Rodwell	To him alone of us all hath a book of warning been sent down?" Yes! they are in doubt as to my warnings, for they have not yet tasted my vengeance.

Asad	What! Upon him alone from among all of us should a [divine] reminder have been bestowed from on high?" Nay, but it is My Own reminder that they distrust! [Lit., "that they are in doubt of": i.e., it is not the personality of the Prophet that fills them with distrust, but, rather, the substance of the message proclaimed by him - and, in particular, his insistence on God's absolute oneness and uniqueness, which runs counter to their habits of thought and social traditions.] Nay, they have not yet tasted the suffering which I do impose! [Sc., "on people who refuse to accept the truth".]

Sad 038:009

‏38:9 ام عندهم خزائن رحمة ربك العزيز الوهاب

Transliteration	Am AAindahum khaza-inu rahmati rabbika alAAazeezi alwahhabi
Literal	Or at them (is) your Lord's safes/storages (of) mercy, the glorious/mighty the grantor/presenter?

Yusuf Ali	Or have they the treasures of the mercy of thy Lord,- the Exalted in Power, the Grantor of Bounties without measure?
Pickthal	Or are theirs the treasures of the mercy of thy Lord, the Mighty, the Bestower?
Arberry	Or have they the treasuries of thy Lord's mercy, the All-mighty, the All-giving?
Shakir	Or is it that they have the treasures of the mercy of your Lord, the Mighty, the great Giver?
Sarwar	Do they possess the treasures of the mercy of your, (Muhammad's), Lord, the Majestic and Munificent God?.
Khalifa	Do they own the treasures of mercy of your Lord, the Almighty, the Grantor.
Hilali/Khan	Or have they the treasures of the Mercy of your Lord, the All-Mighty, the Real Bestower?
H/K/Saheeh	Or do they have the depositories of the mercy of your Lord, the Exalted in Might, the Bestower?
Malik	Do they have the treasures of the mercy of your Lord, the All-Mighty, the Munificent One.[9]
QXP	Or with them are the treasures of your Lord's Grace? - The Almighty, the Grantor of Gifts.
Maulana Ali	Or, have they the treasures of the mercy of thy Lord, the Mighty, the Great Giver?
Free Minds	Or do they have the treasures of mercy of your Lord, the Noble, the Grantor.
Qaribullah	Or, have they the treasuries of the Mercy of your Lord, the Almighty, the Giving?

George Sale	Are the treasuries of the mercy of thy Lord, the mighty, the munificent God, in their hands?
JM Rodwell	Are the treasures of the mercy of thy Lord, the Mighty, the bounteous, in their hands?

Asad	Or do they [think that they] own the treasures of thy Sustainer's grace - [the grace] of the Almighty, the Giver of Gifts? [I.e., "Do they think that it is for them to decide as to who should and who should not be graced with divine revelation?"

Sad 038:010

‏38:10 ام لهم ملك السماوات والارض ومابينهما فليرتقوا في الاسباب

Transliteration	Am lahum mulku alssamawati waal-ardi wama baynahuma falyartaqoo fee al-asbabi
Literal	Or for them (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom ? So they should ascend/climb in the reasons/connections .

Yusuf Ali	Or have they the dominion of the heavens and the earth and all between? If so, let them mount up with the ropes and means (to reach that end)!
Pickthal	Or is the kingdom of the heavens and the earth and all that is between them theirs? Then let them ascend by ropes!
Arberry	Or is theirs the kingdom of the heavens and earth and of what between them is? Why, then let them ascend the cords!
Shakir	Or is it that theirs is the kingdom of the heavens and the earth and what is between them? Then let them ascend by any
Sarwar	Do they own the heavens and the earth and all that is between them? Let them try on their own to block (the ways of heavens so that Our revelations cannot come to you).
Khalifa	Do they possess the sovereignty of the heavens and the earth, and everything between them? Let them help themselves.
Hilali/Khan	Or is it that the dominion of the heavens and the earth and all that is between them is theirs? If so, let them ascend up with means (to the heavens)!
H/K/Saheeh	Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways of access.
Malik	Or do they have sovereignty over the heavens and the earth and all that lies between them? If so, let them ascend by any means to be in a position of dictating to Allah according to their wishes.[10]
QXP	Or is it that theirs is the Kingdom of the heavens and the earth, and all that is between them? If so, let them ascend to Supremacy by all means.
Maulana Ali	Or is the kingdom of the heavens and the earth and what is between them theirs? Then let them rise higher in means.
Free Minds	Or do they possess the dominion of the heavens and the Earth, and all that is between them? Then let them bring their own solutions.
Qaribullah	Or, is theirs the Kingdom of the heavens and the earth and all that is between them? Then let them ascend by (their) means!

George Sale	Is the kingdom of the heavens and the earth, and of whatever is between them, in their possession? If it be so, let them ascend by steps unto heaven.
JM Rodwell	Is the kingdom of the heavens and of the earth and of all that is between them theirs? Then let them mount up by cords!

Asad	Or [that] the dominion over the heavens and the earth and all that is between them is theirs? Why, then, let them try to ascend [to God-like power] by all [conceivable] means! [I.e., "Do they think that human beings are so highly endowed that they are bound to attain, some day, to mastery over the universe and all nature, and thus to God-like power?" Cf. in this connection 96:6-8 and the corresponding note. As regards my rendering of al-asbab as "all [conceivable] means", see note on 18:84.]

Sad 038:011

‏38:11 جند ماهنالك مهزوم من الاحزاب

Transliteration	Jundun ma hunalika mahzoomun mina al-ahzabi
Literal	Soldiers/warriors from the groups/parties at that place and time (are) defeated .

Yusuf Ali	But there - will be put to flight even a host of confederates.
Pickthal	A defeated host are (all) the factions that are there.
Arberry	A very host of parties is routed there!
Shakir	A host of deserters of the allies shall be here put to flight.
Sarwar	They are only a small band among the defeated confederate tribes.
Khalifa	Instead, whatever forces they can muster - even if all their parties banded together - will be defeated.
Hilali/Khan	(As they denied Allahs Message) they will be a defeated host like the confederates of the old times (who were defeated).
H/K/Saheeh	[They are but] soldiers [who will be] defeated there among the companies [of disbelievers].
Malik	Their faction is no more than an army who will be beaten right here.[11]
QXP	But here it is! Defeated confederates are these, however closely they might band together.
Maulana Ali	What an army of the allies is here put to flight!
Free Minds	The opposing troops they have gathered will be defeated.
Qaribullah	The army is defeated as (were) the confederates.

George Sale	But any army of the confederates shall even here be put to flight.
JM Rodwell	Any army of the confederates shall here be routed.

Asad	[But] there it is: any and all human beings, however [strongly] leagued together, are bound to suffer defeat [whenever they refuse to accept the truth]. [The collective noun jund, which primarily denotes "a host" or "an army", has also the meaning of "created beings", in this context obviously human beings; in combination with the particle ma, "any number of human beings". The term hizb (of which ahzab is the plural), on the other hand, denotes "a party" or "a group of people of the same mind" or "people leagued together", i.e., for a definite purpose.]

Sad 038:012

‏38:12 كذبت قبلهم قوم نوح وعاد وفرعون ذو الاوتاد

Transliteration	Kaththabat qablahum qawmu noohin waAAadun wafirAAawnu thoo al-awtadi
Literal	Noah's, and Aad's, and Pharaoh's nation, (owner) of the stakes/pegs/nails denied/falsified before them.

Yusuf Ali	Before them (were many who) rejected messengers,- the people of Noah, and 'Ad, and Pharaoh, the Lord of Stakes,
Pickthal	The folk of Noah before them denied (their messenger) and (so did the tribe of) A'ad, and Pharaoh firmly planted,
Arberry	Cried lies before them the people of Noah, and Ad, and Pharaoh, he of the tent-pegs,
Shakir	The people of Nuh and Ad, and Firon, the lord of spikes, rejected (messengers) before them.
Sarwar	The people of Noah, Ad and the dominating Pharaoh had rejected Our revelations.
Khalifa	Disbelieving before them were the people of Noah, `Aad, and the mighty Pharaoh.
Hilali/Khan	Before them (were many who) belied Messengers, the people of Nooh (Noah); and Ad; and Firaun (Pharaoh) the man of stakes (with which he used to punish the people),
H/K/Saheeh	The people of Noah denied before them, and [the tribe of] Aad and Pharaoh, the owner of stakes,
Malik	Before them the people of Noah, `Ad and Pharoah, the man of stakes, denied their Messengers,[12]
QXP	And before them denied the Truth, the people of Noah, Aad and Pharaoh of the firm stakes. ('Zil-awtad' could indicate 'the lord of the Pyramids').
Maulana Ali	The people of Noah, and ‘Ad, and Pharaoh, the lord of hosts, rejected (prophets) before them,
Free Minds	Disbelieving before them were the people of Noah, 'Aad, and Pharaoh with the planks.
Qaribullah	Before them the nations of Noah, Aad and Pharaoh, and he of the tentpegs belied,

George Sale	The people of Noah, and the tribe of Ad, and Pharaoh the contriver of the stakes,
JM Rodwell	Before them the people of Noah and Ad and Pharaoh the impaler treated their prophets as impostors;

Asad	To the truth gave the lie aforetime [Lit., "before them", i.e., before the people who opposed or oppose Muhammad's message.] Noah's people, and [the tribe of] Ad, and Pharaoh of the [many] tent-poles, [In classical Arabic, this ancient bedouin term is used idiomatically as a metonym for "mighty dominion" or "firmness of power" (Zamakhshari). The number of poles supporting a bedouin tent is determined by its size, and the latter has always depended on the status and power of its owner: thus, a mighty chieftain is often alluded to as "he of many tent-poles".]

Sad 038:013

‏38:13 وثمود وقوم لوط واصحاب الايكة اولئك الاحزاب

Transliteration	Wathamoodu waqawmu lootin waas-habu al-aykati ola-ika al-ahzabu
Literal	And Thamud and Lot's nation, and owners/company (of) the thicket/dense tangled trees, those are the groups/parties.

Yusuf Ali	And Thamud, and the people of Lut, and the Companions of the Wood; - such were the Confederates.
Pickthal	And (the tribe of) Thamud, and the folk of Lot, and the dwellers in the wood: these were the factions.
Arberry	and Thamood, and the people of Lot, and the men of the Thicket - those were the parties;
Shakir	And Samood and the people of Lut and the dwellers of the thicket; these were the parties.
Sarwar	So also did the people of Thamud, Lot, and the dwellers of the Forest.
Khalifa	Also, Thamoud, the people of Lot, the dwellers of the Woods (of Midyan); those were the opponents.
Hilali/Khan	And Thamood, and the people of Lout (Lot), and the dwellers of the wood; such were the confederates.
H/K/Saheeh	And [the tribe of] Thamud and the people of Lot and the companions of the thicket. Those are the companies.
Malik	So did Thamud, the people of Lot and those of Aiykah (the people of Median) - all divided themselves into factions;[13]
QXP	And Thamud, and the people of Lot, and the dwellers of the Wood-dales (of Midyan). And they were clans strongly banded.
Maulana Ali	And Thamud and the people of Lot and the dwellers of the thicket. These were the parties (opposing Truth).
Free Minds	And Thamud, and the people of Lot, the dwellers of the Woods; such were the opponents.
Qaribullah	Thamood, the nation of Lot and the dwellers of the Thicket such were the confederates.

George Sale	and the tribe of Thamud, and the people of Lot, and the inhabitants of the wood near Madian, accused the prophets of imposture before them: These were the confederates against the messengers of God.
JM Rodwell	And Themoud, and the people of Lot, and the dwellers in the forest: these were the confederates.

Asad	and [the tribe of] Thamud, and the people of Lot, and the dwellers of the wooded dales [of Madyan]: they all were leagued together, [as it were, in their unbelief:]

Sad 038:014

‏38:14 ان كل الا كذب الرسل فحق عقاب

Transliteration	In kullun illa kaththaba alrrusula fahaqqa AAiqabi
Literal	That (E) each/all except they did (without exception) lied/denied/falsified the messengers, so (they) deserved My punishment.

Yusuf Ali	Not one (of them) but rejected the messengers, but My punishment came justly and inevitably (on them).
Pickthal	Not one of them but did deny the messengers, therefor My doom was justified,
Arberry	not one, that cried not lies to the Messengers, so My retribution was just.
Shakir	There was none of them but called the messengers liars, so just was My retribution.
Sarwar	Each of them who rejected the Messenger become subject to Our punishment.
Khalifa	Each of them disbelieved the messengers and thus, My retribution was inevitable.
Hilali/Khan	Not one of them but belied the Messengers, therefore My Torment was justified,
H/K/Saheeh	Each of them denied the messengers, so My penalty was justified.
Malik	all charged their Messengers liars, so just was my torment of annihilating them.[14]
QXP	All of them accused the Messengers of lying. Hence, My Law justly grasped them.
Maulana Ali	Not one of them but rejected the messengers, so just was My retribution.
Free Minds	Each of them disbelieved the messengers, therefore My retribution came to be.
Qaribullah	There was not one of those that did not belie the Messengers. Therefore, My retribution was realized.

George Sale	All of them did no other than accuse their Apostles of falsehood: Wherefore my vengeance hath been justly executed upon them.
JM Rodwell	Nought did they all but charge the apostles with falsehood: Just, therefore, the retribution.

Asad	not one [was there] but gave the lie to the apostles - and thereupon My retribution fell due.

Sad 038:015

‏38:15 وماينظر هؤلاء الا صيحة واحدة مالها من فواق

Transliteration	Wama yanthuru haola-i illa sayhatan wahidatan ma laha min fawaqin
Literal	And those do not look/see/watch except (for) one loud strong cry/torture raid, (there is) nothing from (a) recovery/awakening for it.

Yusuf Ali	These (today) only wait for a single mighty Blast, which (when it comes) will brook no delay.
Pickthal	These wait for but one Shout, there will be no second thereto.
Arberry	These are only awaiting for a single Cry, to which there is no delay.
Shakir	Nor do these await aught but a single cry, there being no delay in it.
Sarwar	They had only to wait for the single inevitable blast.
Khalifa	These people can expect a single blow, from which they never recover.
Hilali/Khan	And these only wait for a single Saihah (shout (i.e. the blowing of the Trumpet by the angel Israfil Sarafil)) there will be no pause or ending thereto (till everything will perish except Allah (the only God full of Majesty, Bounty and Honour)).
H/K/Saheeh	And these [disbelievers] await not but one blast [of the Horn]; for it there will be no delay.
Malik	These people also await nothing but a single mighty Blast - the one which none may retard.[15]
QXP	Now these people only wait a single Blast from which they recover not.
Maulana Ali	And these wait but for one cry, wherein there is no delay.
Free Minds	And what these people are waiting for is a single scream, from which they will not recover.
Qaribullah	These only wait for a single Shout for which there will be no delay.

George Sale	And these wait only for one sounding of the trumpet; which there shall be no deferring.
JM Rodwell	And these (Meccans) await but one single trumpet blast-There shall be no delaying it-

Asad	And they [who now deny the truth - they, too,] have but to wait for one single blast [of punishment to overtake them]: it shall not be delayed a whit. [Sc., "beyond the term set for it by God".]

Sad 038:016

‏38:16 وقالوا ربنا عجل لنا قطنا قبل يوم الحساب

Transliteration	Waqaloo rabbana AAajjil lana qittana qabla yawmi alhisabi
Literal	And they said: "Our Lord hurry/hasten/speed for us our share/prize voucher/accounting book before the Account Day/Resurrection Day."

Yusuf Ali	They say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"
Pickthal	They say: Our Lord! Hasten on for us our fate before the Day of Reckoning.
Arberry	They say, 'Our Lord, hasten to us our share before the Day of Reckoning.'
Shakir	And they say: O our Lord! hasten on to us our portion before the day of reckoning.
Sarwar	They scornfully said, "Lord, show us the record of our deeds before the day when everyone must present the account of their deeds.".
Khalifa	They challenged: "Our Lord, why do you not rush the retribution for us, before the Day of Reckoning."
Hilali/Khan	They say: "Our Lord! Hasten to us Qittana (i.e. our Record of good and bad deeds so that we see it) before the Day of Reckoning!"
H/K/Saheeh	And they say, "Our Lord, hasten for us our share [of the punishment] before the Day of Account"
Malik	They say: "Our Lord, hasten our doom for us before the Day of Reckoning."[16]
QXP	And they mock, "Our Lord! Bring for us our sentence before the Day of Account."
Maulana Ali	And they say: Our Lord, hasten on for us our portion before the day of Reckoning.
Free Minds	And they said: "Our Lord, hasten for us our punishment, before the Day of Reckoning."
Qaribullah	They say: 'Our Lord, hasten to us our share before the Day of Recompense. '

George Sale	And they scoffingly say, O Lord, hasten our sentence unto us, before the day of account.
JM Rodwell	Yet they dare to say, "O our Lord! hasten our lot to us, before the day of reckoning."

Asad	As it is, they say [mockingly]: "O our Sustainer! Hasten on to us our share [of punishment even] before the Day of Reckoning!" [Cf. 8:32. This mocking "demand" of the unbelievers is mentioned in several other places in the Quran.]

Sad 038:017

‏38:17 اصبر على مايقولون واذكر عبدنا داؤود ذا الايد انه اواب

Transliteration	Isbir AAala ma yaqooloona waothkur AAabdana dawooda tha al-aydi innahu awwabun
Literal	Be patient on what they say, and mention/remember Our worshipper/slave David, (owner) of the power/strength/force, that he truly is repentant/returning.

Yusuf Ali	Have patience at what they say, and remember our servant David, the man of strength: for he ever turned (to Allah).
Pickthal	Bear with what they say, and remember Our bondman David, lord of might, Lo! he was ever turning in repentance (toward Allah).
Arberry	Bear patiently what they say, and remember Our servant David, the man of might; he was a penitent.
Shakir	Bear patiently what they say, and remember Our servant Dawood, the possessor of power; surely he was frequent m returning (to Allah).
Sarwar	(Muhammad), bear patiently what they say and recall Our servant, David, who had strong hands and who was most repentant.
Khalifa	Be patient in the face of their utterances, and remember our servant David, the resourceful; he was obedient.
Hilali/Khan	Be patient (O Muhammad SAW) of what they say, and remember Our slave Dawood (David), endued with power. Verily, he was ever oft-returning in all matters and in repentance (toward Allah).
H/K/Saheeh	Be patient over what they say and remember Our servant, David, the possessor of strength; indeed, he was one who repeatedly turned back [to Allah].
Malik	O Prophet, have patience at what they say, and remember Our servant David, the man of strength, who was frequent in turning to Allah for guidance.[17]
QXP	Bear with patience whatever they may say, and remember Our servant David, the man of strength and resources. He always turned unto Us.
Maulana Ali	Bear patiently what they say, and remember Our servant David, the possessor power. He ever turned (to Allah).
Free Minds	Be patient to what they say, and recall Our servant David, the resourceful. He was obedient.
Qaribullah	Bear patiently with what they say, and remember Our worshiper David, a man of might. He was ever turning in repentance.

George Sale	Do thou patiently bear that which they utter: And remind them of our servant David, indued with strength; for he was one who seriously turned himself unto God.
JM Rodwell	Put thou up with what they say: and remember our servant David, a man strong of hand, one who turned him to Us in penitence:

Asad	[But] bear thou with patience whatever they may say, and remember Our servant David, him who was endowed with [so much] inner strength! He, verily, would always turn unto Us:

Sad 038:018

‏38:18 انا سخرنا الجبال معه يسبحن بالعشي والاشراق

Transliteration	Inna sakhkharna aljibala maAAahu yusabbihna bialAAashiyyi waal-ishraqi
Literal	That We, We manipulated/subjugated the mountains with him, they praise/glorify at the evening/first darkness and the sun rise.

Yusuf Ali	It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day,
Pickthal	Lo! We subdued the hills to hymn the praises (of their Lord) with him at nightfall and sunrise,
Arberry	With him We subjected the mountains to give glory at evening and sunrise,
Shakir	Surely We made the mountains to sing the glory (of Allah) in unison with him at the evening and the sunrise,
Sarwar	We made the mountains join him in glorifying Us in the evening and in the morning.
Khalifa	We committed the mountains in his service, glorifying with him night and day.
Hilali/Khan	Verily, We made the mountains to glorify Our Praises with him (Dawood (David)) in the Ashi (i.e. after the mid-day till sunset) and Ishraq (i.e. after the sunrise till mid-day).
H/K/Saheeh	Indeed, We subjected the mountains [to praise] with him, exalting [Allah] in the [late] afternoon and [after] sunrise.
Malik	We made the mountains join him in Our praises at evening and the sunrise.[18]
QXP	Behold, We subdued for him the strong Mountain Tribes that strove along with him night and day.
Maulana Ali	Truly We made the mountains subject to him, glorifying (Allah) at nightfall and sunrise,
Free Minds	We committed the mountains to glorify with him, during dusk and dawn.
Qaribullah	We subjected the mountains to exalt (Me) with him in the evening and at sunrise,

George Sale	We compelled the mountains to celebrate our praise with him, in the evening and at sun-rise,
JM Rodwell	We constrained the mountains to join with him in lauds at even and at sunrise;

Asad	[and for this,] behold, We caused [Lit., "We compelled" or "constrained".] the mountains to join him in extolling Our limitless glory at eventide and at sunrise,

Sad 038:019

‏38:19 والطير محشورة كل له اواب

Transliteration	Waalttayra mahshooratan kullun lahu awwabun
Literal	And the birds gathered, each/all for him (are) returning .

Yusuf Ali	And the birds gathered (in assemblies): all with him did turn (to Allah).
Pickthal	And the birds assembled; all were turning unto Him.
Arberry	and the birds, duly mustered, every one to him reverting;
Shakir	And the birds gathered together; all joined in singing with him.
Sarwar	We made the birds assemble around him in flocks.
Khalifa	Also the birds were committed to serve him; all were obedient to him.
Hilali/Khan	And (so did) the birds assembled: all with him (Dawood (David)) did turn (to Allah i.e. glorified His Praises).
H/K/Saheeh	And the birds were assembled, all with him repeating [praises].
Malik	And the birds, too, with all their flocks, join in singing with him.[19]
QXP	And the nomad riders of the Ta'er Tribe were all obedient to him. (21:79), (27:16), (34:10).
Maulana Ali	And the birds gathered together. All were obedient to him.
Free Minds	And the birds were gathered; all were obedient to him.
Qaribullah	and the birds, too, gathered each obedient to him.

George Sale	and also the birds, which gathered themselves together unto him: All of them returned frequently unto him for this purpose.
JM Rodwell	And the birds which flocked to him, and would all return to him oft;

Asad	and [likewise] the birds in their assemblies: [See surah 21:79.] [together] they all Would turn again and again unto Him [who had created them].

Sad 038:020

‏38:20 وشددنا ملكه واتيناه الحكمة وفصل الخطاب

Transliteration	Washadadna mulkahu waataynahu alhikmata wafasla alkhitabi
Literal	And We strengthened/supported his ownership/kingdom, and We gave/brought him the wisdom and judgment/decision (of) the speech/address/conversation.

Yusuf Ali	We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.
Pickthal	We made his kingdom strong and gave him wisdom and decisive speech.
Arberry	We strengthened his kingdom, and gave him wisdom and speech decisive.
Shakir	And We strengthened his kingdom and We gave him wisdom and a clear judgment.
Sarwar	We strengthened his kingdom, giving him wisdom and the power of sound Judgment.
Khalifa	We strengthened his kingship, and endowed him with wisdom and good logic.
Hilali/Khan	We made his kingdom strong and gave him Al-Hikmah (Prophethood, etc.) and sound judgement in speech and decision.
H/K/Saheeh	And We strengthened his kingdom and gave him wisdom and discernment in speech.
Malik	We strengthened his kingdom and gave him wisdom and sound judgment in speech and decision.[20]
QXP	We strengthened his Kingdom and gave him wisdom and good judgment. And We endowed him with the ability to make just decisions, and speak eloquently. (17:39), (43:63).
Maulana Ali	And We strengthened his kingdom and We gave him wisdom and a clear judgment.
Free Minds	And We strengthened his kingship, and We gave him the wisdom and the ability to make sound judgement.
Qaribullah	We made his kingdom strong and gave him wisdom and decisive speech.

George Sale	And We established his kingdom, and gave him wisdom and eloquence of speech.
JM Rodwell	And we stablished his kingdom: and wisdom, and skill to pronounce clear decisions, did we bestow on him.

Asad	And We strengthened his dominion, and bestowed upon him wisdom and sagacity in judgment.

Sad 038:021

‏38:21 وهل اتاك نبأ الخصم اذ تسوروا المحراب

Transliteration	Wahal ataka nabao alkhasmi ith tasawwaroo almihraba
Literal	Did information/news (of) the disputers/adversaries/arguers come to you, when they climbed/scaled the center of the house/center of the assembly ?

Yusuf Ali	Has the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber;
Pickthal	And hath the story of the litigants come unto thee? How they climbed the wall into the royal chamber;
Arberry	Has the tiding of the dispute come to thee? When they scaled the Sanctuary,
Shakir	And has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls?
Sarwar	Have you heard the news of the disputing parties who climbed the walls of the prayer room
Khalifa	Have you received news of the feuding men who sneaked into his sanctuary?
Hilali/Khan	And has the news of the litigants reached you? When they climbed over the wall into (his) Mihrab (a praying place or a private room,).
H/K/Saheeh	And has there come to you the news of the adversaries, when they climbed over the wall of [his] prayer chamber
Malik	Have you heard the story of the two litigants who made an entry into his private chamber through climbing over the wall?[21]
QXP	Have you heard of the story of the two disputing men when they climbed the wall into his private chamber?
Maulana Ali	And has the story of the adversaries come to thee? When they made an entry into the private chamber by climbing the wall --
Free Minds	Did the news come to you of the disputing party who came over into the temple enclosure?
Qaribullah	Has the news of the dispute reached you (Prophet Muhammad)? When they scaled the Sanctuary

George Sale	Hath the story of the two adversaries come to thy knowledge; when they ascended over the wall into the upper apartment,
JM Rodwell	Hath the story of the two pleaders reached thee, O Muhammad, when they mounted the walls of his closet?

Asad	AND YET, has the story of the litigants come within thy ken - [the story of the two] who surmounted the walls of the sanctuary [in which David prayed]? [The story which, according to the oldest sources at our disposal, is alluded to in verses 21-26 affects the question as to whether God's elect, the prophets - all of whom were endowed, like David, with "wisdom and sagacity in judgment" - could or could not ever commit a sin: in other words, whether they, too, were originally subject to the weaknesses inherent in human nature as such or were a priori endowed with an essential purity of character which rendered each of them incapable of sinning" (masum). In the form in which it has been handed down from the earliest authorities (including, according to Tabari and Baghawi, Companions like Abd Allah ibn Abbas and Anas ibn Malik, as well as several of the most prominent of their immediate successors), the story contradicts the doctrine - somewhat arbitrarily developed by Muslim theologians in the course of the centuries - that prophets cannot sin by virtue of their very nature, and tends to show that their purity and subsequent sinless ness is a result of inner struggles and trials and, thus, represents in each case a moral achievement rather than an inborn quality. As narrated in some detail by Tabari and other early commentators, David fell in love with a beautiful woman whom he accidentally observed from his roof terrace. On inquiring, he was told that she was the wife of one of his officers, named Uriah. Impelled by his passion, David ordered his field-commander to place Uriah in a particularly exposed battle position, where he would be certain to be killed; and as soon as his order was fulfilled and Uriah died, David married the widow (who subsequently became the mother of Solomon). This story agrees more or less with the Old Testament, which gives the woman's name as Bath-Sheba (II Samuel xi), barring the Biblical allegation that David committed adultery with her before Uriah's death (ibid. xi, 4-5) - an allegation which has always been rejected by Muslims as highly offensive and slanderous: cf. the saying of the fourth Caliph, Ali ibn Abi Talib (quoted by Zamakhshari on the authority of Said ibn al-Musayyab): "If anyone should narrate the story of David in the manner in which the story-tellers narrate it, I will have him flogged with one hundred and sixty stripes - for this is a [suitable] punishment for slandering prophets" (thus indirectly recalling the Quranic ordinance, in 24:4, which stipulates flogging with eighty stripes for accusing ordinary persons of adultery without legal proof). According to most of the commentators, the two "litigants" who suddenly appeared before David were angels sent to bring home to him his sin. It is possible, however, to see in their appearance an allegory of David's own realization of having sinned: voices of his own conscience which at last "surmounted the walls" of the passion that had blinded him for a time.]

Sad 038:022

‏38:22 اذ دخلوا على داؤود ففزع منهم قالوا لاتخف خصمان بغى بعضنا على بعض فاحكم بيننا بالحق ولاتشطط واهدنا الى سواء الصراط

Transliteration	Ith dakhaloo AAala dawooda fafaziAAa minhum qaloo la takhaf khasmani bagha baAAduna AAala baAAdin faohkum baynana bialhaqqi wala tushtit waihdina ila sawa-i alssirati
Literal	When they entered on (to) David, so He was frightened/terrified from them, they said: "Do not fear (we are) two disputers/adversaries/arguers, some of us oppressed/transgressed on some (over each other), so judge/rule between us with the truth/just , and do not be unjust , and guide us to the road's/way's middle/straightness ."

Yusuf Ali	When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path..
Pickthal	How they burst in upon David, and he was afraid of them. They said: Be not afraid! (We are) two litigants, one of whom hath wronged the other, therefor judge aright between us; be not unjust; and show us the fair way.
Arberry	when they entered upon David, and he took fright at them; and they said, 'Fear not; two disputants we are -- one of us has injured the other; so judge between us justly, and transgress not, and guide us to the right path.'
Shakir	When they entered in upon Dawood and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice, and do not act unjustly, and guide us to the right way.
Sarwar	and entered where David was (praying). He was frightened, so they said, "Do not be afraid. We are only two disputing parties of which one of us has transgressed against the other. Judge between us with truth and justice and guide us to the right path".
Khalifa	When they entered his room, he was startled. They said, "Have no fear. We are feuding with one another, and we are seeking your fair judgment. Do not wrong us, and guide us in the right path.
Hilali/Khan	When they entered in upon Dawood (David), he was terrified of them, they said: "Fear not! (We are) two litigants, one of whom has wronged the other, therefore judge between us with truth, and treat us not with injustice, and guide us to the Right Way.
H/K/Saheeh	When they entered upon David and he was alarmed by them? They said, "Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it] and guide us to the sound path.
Malik	When they entered in upon David and he became terrified. They said: "Have no fear, we are two litigants, one of whom has wronged the other. Judge rightly between us and do not be unjust, and guide us to the Right Way.[22]
QXP	When they breached his privacy, he was startled. They said, "Be not startled!" We both are disputing with each other as to who has done wrong to the other. Therefore, judge fairly between us, deviate not from equity and guide us to the even path."
Maulana Ali	When they came upon David so he was afraid of them. They said: Fear not; two litigants, of whom one has wronged the other, so decide between us with justice, and act not unjustly, and guide us to the right way.
Free Minds	When they entered upon David, he was startled by them. They said: "Have no fear. We are two who have disputed, and one has wronged the other, so judge between us with truth, and do not wrong us, and guide us to the right path."
Qaribullah	they went to David whereupon he was afraid of them, but they said: 'Do not be afraid, we are two that have a dispute, one of us has wronged the other. Judge between us justly, and do not transgress, and guide us to the Right Path.

George Sale	when thy went in unto David, and he was afraid of them? They said, fear not: We are two adversaries who have a controversy to be decided. The one of us hath wronged the other: Wherefore judge between us with truth, and be not unjust; and direct us into the even way.
JM Rodwell	When they entered in upon David, and he was frightened at them, they said, "Be not afraid; we are two opposing parties: one of us hath wronged the other. Judge therefore with truth between us, and be not unjust, but guide us to the right way.

Asad	As they came upon David, and he shrank back in fear from them, they said: "Fear not! [We are but] two litigants. One of us has wronged the other: so judge thou between us with justice, and deviate not from what is right, and show [both of] us the way to rectitude.

Sad 038:023

‏38:23 ان هذا اخي له تسع وتسعون نعجة ولي نعجة واحدة فقال اكفلنيها وعزني في الخطاب

Transliteration	Inna hatha akhee lahu tisAAun watisAAoona naAAjatan waliya naAAjatun wahidatun faqala akfilneeha waAAazzanee fee alkhitabi
Literal	That, this (is) my brother for him (are) nine and ninety ewes/female sheep, and for me (is) one ewe/female sheep. So he said: 'Let me sponsor/maintain it.' And he overwhelmed me in the speech/conversation .

Yusuf Ali	"This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech."
Pickthal	Lo! this my brother hath ninety and nine ewes while I had one ewe; and he said: Entrust it to me, and he conquered me in speech.
Arberry	'Behold, this my brother has ninety-nine ewes, and I have one ewe. So he said, "Give her into my charge"; and he overcame me in the argument.'
Shakir	Surely this is my brother; he has ninety-nine ewes and I have a single ewe; but he said: Make it over to me, and he has prevailed against me in discourse.
Sarwar	One of them said, "This is my brother who has ninety-nine ewes when I have only one. He has demanded me to place that one in his custody; he had the stronger argument".
Khalifa	"This brother of mine owns ninety nine sheep, while I own one sheep. He wants to mix my sheep with his, and continues to pressure me."
Hilali/Khan	Verily, this my brother (in religion) has ninety nine ewes, while I have (only) one ewe, and he says: "Hand it over to me, and he overpowered me in speech."
H/K/Saheeh	Indeed this, my brother, has ninety-nine ewes, and I have one ewe; so he said, 'Entrust her to me,' and he overpowered me in speech."
Malik	This man is my brother; he has ninety nine ewes while I have only one ewe. Yet he says: 'Turn her over to me' and he has the means to prevail against me in what he says."[23]
QXP	One of them said, "Behold, this my brother has ninety nine farms, whereas I have only one. And yet he says, 'Give it over to me', and he dominates me in eloquence." ('Na'jah' = Ewe = Female sheep or deer = Agricultural farm).
Maulana Ali	This is my brother. He has ninety-nine ewes and I have a single ewe. Then he said, Make it over to me, and he has prevailed against me in dispute.
Free Minds	"This is my brother and he owns ninety nine lambs, while I own one lamb; so he said to me: 'Let me take care of it' and he pressured me."
Qaribullah	This, my brother has ninetynine ewes, but I have only one ewe (a female sheep). He said: "Give her into my keeping" and overcame me in the argument. '

George Sale	This my brother had ninety and nine sheep; and I had only one ewe: And he said, give her me to keep; and he prevailed against me in the discourse which we had together.
JM Rodwell	Now this my brother had ninety and nine ewes, and I had but a single ewe; and he said, make me her keeper. And he over-persuaded me in the dispute."

Asad	"Behold, this is my brother: he has ninety-nine ewes, whereas I have [only] one ewe - and yet he said, `Make her over to me,' and forcibly prevailed against me in this [our] dispute."

Sad 038:024

‏38:24 قال لقد ظلمك بسؤال نعجتك الى نعاجه وان كثيرا من الخلطاء ليبغي بعضهم على بعض الا الذين امنوا وعملوا الصالحات وقليل ماهم وظن داؤود انما فتناه فاستغفر ربه وخر راكعا واناب

Transliteration	Qala laqad thalamaka bisu-ali naAAjatika ila niAAajihi wa-inna katheeran mina alkhulata-i layabghee baAAduhum AAala baAAdin illa allatheena amanoo waAAamiloo alssalihati waqaleelun ma hum wathanna dawoodu annama fatannahu faistaghfara rabbahu wakharra rakiAAan waanaba
Literal	He (David) said: "He had (E) caused injustice to you/oppressed you with requesting your ewe/female sheep to his ewes/female sheep, and that many from the associates/company some of them oppress/transgress (E) on some (each other) except those who believed and made/did the correct/righteous deeds, and little/few what they are." And David doubted/suspected that We tested him so he asked for forgiveness (from) his Lord, and he fell down bowing, and He repented/obeyed .

Yusuf Ali	(David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"...and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance).
Pickthal	(David) said: He hath wronged thee in demanding thine ewe in addition to his ewes, and lo! many partners oppress one another, save such as believe and do good works, and they are few. And David guessed that We had tried him, and he sought forgiveness of his Lord, and he bowed himself and fell down prostrate and repented.
Arberry	Said he, 'Assuredly he has wronged thee in asking for thy ewe in addition to his sheep; and indeed many intermixers do injury one against the other, save those who believe, and do deeds of righteousness -- and how few they are!' And David thought that We had only tried him; therefore he sought forgiveness of his Lord, and he fell down, bowing, and he repented.
Shakir	He said: Surely he has been unjust to you in demanding your ewe (to add) to his own ewes; and most surely most of the partners act wrongfully towards one another, save those who believe and do good, and very few are they; and Dawood was sure that We had tried him, so he sought the protection of his Lord and he fell down bowing and turned time after time (to Him).
Sarwar	David said, "He has certainly been unjust in demanding your ewe from you. Most partners transgress against each other except for the righteously striving believers who are very few." David realized that it was a test from Us so he asked forgiveness from his Lord and knelt down before him in repentance.
Khalifa	He said, "He is being unfair to you by asking to combine your sheep with his. Most people who combine their properties treat each other unfairly, except those who believe and work righteousness, and these are so few." Afterwards, David wondered if he made the right judgment. He thought that we were testing him. He then implored his Lord for forgiveness, bowed down, and repented.
Hilali/Khan	(Dawood (David)) said (immediately without listening to the opponent): "He has wronged you in demanding your ewe in addition to his ewes. And, verily, many partners oppress one another, except those who believe and do righteous good deeds, and they are few." And Dawood (David) guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allah) in repentance.
H/K/Saheeh	[David] said, "He has certainly wronged you in demanding your ewe [in addition] to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing [in prostration] and turned in repentance [to Allah].
Malik	David said: "He has certainly wronged you in seeking to add your ewe to his flock: in fact many partners are unjust to one another; except those who believe and do good deeds, and they are few indeed." While he said this, David realized that We had tested him ( David had shown desire to one of his officers to divorce his wife so that he could marry her even though he already had 99 wives). So he sought forgiveness of his Lord and fell down on his knees and turned to Allah in repentance.[24]
QXP	David said, "He has certainly wronged you in demanding your farm in addition to his farms. Thus, behold, many close associates and business-partners treat each other unfairly - except those who believe in the Divine Values and care for the needs of others - but how few are they!" Afterwards, David wondered that We had tried him. (The feudal and economic system in his kingdom needed reform, as the poor were getting poorer). He implored his Lord to absolve his imperfections, and he immediately bowed himself and turned unto Him for guidance.
Maulana Ali	He said: Surely he has wronged thee in demanding thy ewe (to add) to his own ewes. And surely many partners wrong one another save those who believe and do good, and very few are they! And David knew that We had tried him, so he asked his Lord for protection, and he fell down bowing and turned (to God).
Free Minds	He said: "He has wronged you by asking to combine your lambs with his lambs. And many who mix their properties take advantage of one another, except those who believe and do good works, and these are very few." And David guessed that We had tested him, so he sought forgiveness from his Lord, and fell down kneeling, and repented.
Qaribullah	He (David) replied: 'He has without doubt wronged you in seeking to add your ewe to his sheep. Many intermixers wrong one another; except those who believe, and do good works, and they are few indeed. ' David realized that We had tried him and sought the forgiveness of his Lord and fell down, prostrate and repented.

George Sale	David answered, verily he hath wronged thee, in demanding thine ewe as an addition to his own sheep: And many of them who are concerned together in business, wrong one another, except those who believe and do that which is right; but how few are they! And David perceived that We had tried him by this parable, and he asked pardon of his Lord: And he fell down and bowed himself, and repented.
JM Rodwell	He said, "Certainly he hath wronged thee in asking for thine ewe to add her to his own ewes: and truly many associates do one another wrong-except those who believe and do the things that are right; and few indeed are they!" And David perceived that we had

Asad	Said [David]: "He has certainly wronged thee by demanding that thy ewe be added to his ewes! Thus, behold, do many kinsmen wrong one another [The term khulata (sing. khalit) denotes, literally, "people who mix [i.e., are familiar or intimate] with others" or "with one another". In the present instance it evidently alludes to the "brotherhood" between the two mysterious litigants, and is therefore best rendered as "kinsmen".] - [all] save those who believe [in God] and do righteous deeds: but how few are they!" And [suddenly] David understood that We had tried him: [Sc., "and that he had failed" (in the matter of Bath-Sheba).] and so he asked his Sustainer to forgive him his sin, and fell down in prostration, and turned unto Him in repentance.

Sad 038:025

‏38:25 فغفرنا له ذلك وان له عندنا لزلفى وحسن ماب

Transliteration	Faghafarna lahu thalika wa-inna lahu AAindana lazulfa wahusna maabin
Literal	So We forgave for him that, and that for him at Us (is) an advancement/rank/degree (E) and (a) good/beautiful return.

Yusuf Ali	So We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return.
Pickthal	So We forgave him that; and lo! he had access to Our presence and a happy journey's end.
Arberry	Accordingly We forgave him that, and he has a near place in Our presence and a fair resort.
Shakir	Therefore We rectified for him this, and most surely he had a nearness to Us and an excellent resort.
Sarwar	We forgave him for this. In Our eyes he certainly has a good position and the best share (of the world to come).
Khalifa	We forgave him in this matter. We have granted him a position of honor with us, and a beautiful abode.
Hilali/Khan	So We forgave him that, and verily, for him is a near access to Us, and a good place of (final) return (Paradise).
H/K/Saheeh	So We forgave him that; and indeed, for him is nearness to Us and a good place of return.
Malik	So We forgave his error. He will enjoy a place of nearness with Us and an excellent abode![25]
QXP	So We absolved his imperfections, and, behold - He remained ever close to Our Laws and his efforts reached a happy destination.
Maulana Ali	So We gave him this protection, and he had a nearness to Us and an excellent resort.
Free Minds	So We forgave him in this matter. And for him with Us is a near position, and a beautiful abode.
Qaribullah	So, We forgave him that, and he has a near place with Us and a fine return.

George Sale	Wherefore We forgave him this fault; and he shall be admitted to approach near unto us, and shall have an excellent place of abode in paradise.
JM Rodwell	So we forgave him that his sin; and truly he shall have a high rank with Us, and an excellent retreat in Paradise.

Asad	And thereupon We forgave him that [sin]: and, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!

Sad 038:026

‏38:26 ياداؤود انا جعلنك خليفة في الارض فاحكم بين الناس بالحق ولاتتبع الهوى فيضلك عن سبيل الله ان الذين يضلون عن سبيل الله لهم عذاب شديد بما نسوا يوم الحساب

Transliteration	Ya dawoodu inna jaAAalnaka khaleefatan fee al-ardi faohkum bayna alnnasi bialhaqqi wala tattabiAAi alhawa fayudillaka AAan sabeeli Allahi inna allatheena yadilloona AAan sabeeli Allahi lahum AAathabun shadeedun bima nasoo yawma alhisabi
Literal	You David, that We made/put you (as) a caliph/leader in the land/Earth , so judge/rule between the people with the truth/just , and do not follow the self attraction for desire , so it misguides you from God's way/path , that those who misguide from God's way/path, for them (is) a strong (severe) torture because (of) what they forgot the Account Day/Resurrection Day.

Yusuf Ali	O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah: for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account.
Pickthal	(And it was said unto him): O David! Lo! We have set thee as a viceroy in the earth; therefor judge aright between mankind, and follow not desire that it beguile thee from the way of Allah. Lo! those who wander from the way of Allah have an awful doom, forasmuch as they forgot the Day of Reckoning.
Arberry	'David, behold, We have appointed thee a viceroy in the earth; therefore judge between men justly, and follow not caprice, lest it lead thee astray from the way of God. Surely those who go astray from the way of God -- there awaits them a terrible chastisement, for that they have forgotten the Day of Reckoning.'
Shakir	o Dawood ! surely We have made you a ruler in the land; so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forgot the day of reckoning.
Sarwar	We told him. "David, We have appointed you as Our deputy on earth so judge among the people with truth. Do not follow (worldly) desires lest you go astray from the way of God. Those who go astray from the way of God will suffer severe torment for forgetting the Day of Reckoning.
Khalifa	O David, we have made you a ruler on earth. Therefore, you shall judge among the people equitably, and do not follow your personal opinion, lest it diverts you from the way of GOD. Surely, those who stray off the way of GOD incur severe retribution for forgetting the Day of Reckoning.
Hilali/Khan	O Dawood (David)! Verily! We have placed you as a successor on earth, so judge you between men in truth (and justice) and follow not your desire for it will mislead you from the Path of Allah. Verily! Those who wander astray from the Path of Allah (shall) have a severe torment, because they forgot the Day of Reckoning.
H/K/Saheeh	[We said], "O David, indeed We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire, as it will lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Account.
Malik	We said: "O David! We have made you a vicegerent in the earth, so rule among the people with justice and do not follow your own desires lest they mislead you from the Way of Allah. As for those who go astray from the Way of Allah, they shall surely have a severe punishment because of forgetting the Day of Reckoning.[26]
QXP	(We said to him), "O David! We have made you a ruler in the earth, therefore, establish the System of justice and equity for people. Never let your judgment be swayed by personal whims causing you to deviate from the Path of Allah. For those who wander from the Path of Allah, is a strict retribution for having forgotten the Day of Account."
Maulana Ali	O David, surely We have made thee a ruler in the land; so judge between men justly and follow not desire, lest it lead thee astray from the path of Allah. Those who go astray from the path of Allah, for them is surely a severe chastisement because they forgot the day of Reckoning.
Free Minds	O David, We have made you a successor on Earth. Therefore, you shall judge among the people with truth, and do not follow desire, lest it diverts you from the path of God. Indeed, those who stray off the path of God will have a severe retribution for forgetting the Day of Reckoning.
Qaribullah	(We said): 'David, We have made you a caliph in the earth. Judge with justice among people and do not yield to your own preference in case it should lead you from the Path of Allah. Surely, a terrible punishment awaits those who stray from the Path of Allah, because they forget the Day of Reckoning. '

George Sale	O David, verily We have appointed thee a sovereign prince in the earth: Judge therefore between men with truth; and follow not thy own lust, lest it cause thee to err from the way of God: For those who err from the way of God, shall suffer a severe punishment, because they have forgotten the day of account.
JM Rodwell	O David! verily we have made thee our vicegerent upon earth. Judge therefore between men with truth, and follow not thy passions, lest they cause thee to err from the way of God. For they who err from the way of God shall meet with a grievous chastisement,

Asad	[And We said:] "O David! Behold, We have made thee a [prophet and, thus, Our] vicegerent on earth: judge, then, between men with justice, and do not follow vain desire, lest it lead thee astray from the path of God: verily, for those who go astray from the path of God there is suffering severe in store for having forgotten the Day of Reckoning!"

Sad 038:027

‏38:27 وماخلقنا السماء والارض ومابينهما باطلا ذلك ظن الذين كفروا فويل للذين كفروا من النار

Transliteration	Wama khalaqna alssamaa waal-arda wama baynahuma batilan thalika thannu allatheena kafaroo fawaylun lillatheena kafaroo mina alnnari
Literal	And We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) wastefully/falsely , that is those who disbelieved's doubt/suspicion, so calamity/scandal to those who disbelieved from the fire .

Yusuf Ali	Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)!
Pickthal	And We created not the heaven and the earth and all that is between them in vain. That is the opinion of those who disbelieve. And woe unto those who disbelieve, from the Fire!
Arberry	We have not created the heavens and earth, and what between them is, for vanity; such is the thought of the unbelievers, wherefore woe unto the unbelievers because of the Fire!
Shakir	And We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve then woe to those who disbelieve on account of the fire.
Sarwar	We have not created the heavens and the earth and all that is between them without purpose, even though this is the belief of the disbelievers. Woe to the disbelievers; they will suffer the torment of fire
Khalifa	We did not create the heaven and the earth, and everything between them, in vain. Such is the thinking of those who disbelieve. Therefore, woe to those who disbelieve; they will suffer in Hell.
Hilali/Khan	And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve (in Islamic Monotheism) from the Fire!
H/K/Saheeh	And We did not create the heaven and the earth and that between them aimlessly. That is the assumption of those who disbelieve, so woe to those who disbelieve from the Fire.
Malik	We have not created the heaven and the earth and all that lies between them in vain. That is the fancy of the unbelievers. Such disbelievers should be aware of the hellfire.[27]
QXP	(No action goes uncompensated since) We have not created the heavens and the earth and all that is between them in vain - without meaning and purpose. Such is the assumption of those who disbelieve. (10:4), (11:7), (45:22), (53:31). Woe from the Fire to those who deny the Truth!
Maulana Ali	And We created not the heaven and the earth and what is between them in vain. That is the opinion of those who disbelieve. So woe to those who disbelieve on account of the Fire!
Free Minds	And We did not create the heaven and the Earth, and everything between them, in vain. Such is the thinking of those who rejected. Therefore, woe to those who have rejected from the Fire.
Qaribullah	It was not in falsehood that We created the heavens and the earth and all that is between them. That is the thought of the unbelievers. But woe to the unbelievers because of the Fire!

George Sale	We have not created the heavens and the earth, and whatever is between them, in vain. This is the opinion of the unbelievers: But woe unto those who believe not, because of the fire of hell.
JM Rodwell	We have not created the heaven and the earth and what is between them for nought. That is the thought of infidels; but woe to the infidels because of the fire!

Asad	AND [thus it is:] We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise of those who are bent on denying the truth: [Cf. 3:191. The above statement appears in the Quran in several formulations; see, in particular, note on 10:5. In the present instance it connects with the mention of the Day of Reckoning in the preceding verse, thus leading organically from a specific aspect of David's story to a moral teaching of wider import.] but then, woe from the fire [of hell] unto all who are bent on denying the truth! [I.e., a deliberate rejection of the belief that the universe - and, in particular, human life - is imbued with meaning and purpose leads unavoidably - though sometimes imperceptibly - to a rejection of all moral imperatives, to spiritual blindness and, hence, to suffering in the life to come.]

Sad 038:028

‏38:28 ام نجعل الذين امنوا وعملوا الصالحات كالمفسدين في الارض ام نجعل المتقين كالفجار

Transliteration	Am najAAalu allatheena amanoo waAAamiloo alssalihati kaalmufsideena fee al-ardi am najAAalu almuttaqeena kaalfujjari
Literal	Or We make/put those who believed and made/did the correct/righteous deeds as/like the corrupting in the earth/Planet Earth, or We make/put the fearing and obeying as/like the debauchers/corrupters.

Yusuf Ali	Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right?
Pickthal	Shall We treat those who believe and do good works as those who spread corruption in the earth; or shall We treat the pious as the wicked?
Arberry	Or shall We make those who believe and do righteous deeds as the workers of corruption in the earth, or shall We make the godfearing as the transgressors?
Shakir	Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked?
Sarwar	Do We consider the righteously striving believers equal to the evil-doers in the land? Are the pious ones equal to those who openly commit sin?.
Khalifa	Shall we treat those who believe and lead a righteous life as we treat those who commit evil on earth? Shall we treat the righteous as we treat the wicked?
Hilali/Khan	Shall We treat those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, as Mufsidoon (those who associate partners in worship with Allah and commit crimes) on earth? Or shall We treat the Muttaqoon (pious - see V.2:2), as the Fujjar (criminals, disbelievers, wicked, etc)?ONT>
H/K/Saheeh	Or should we treat those who believe and do righteous deeds like corrupters in the land? Or should We treat those who fear Allah like the wicked?
Malik	Should We treat those who believe and do good deeds like those who create mischief in the earth? Should We treat the righteous like the sinners?[28]
QXP	Shall We treat those who believe and augment the society as We treat those who spread corruption in the land? Or shall We treat the guardians of the Law as the Law-breakers?
Maulana Ali	Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make the dutiful like the wicked?
Free Minds	Or shall We treat those who believe and do good works as We treat those who make corruption on Earth? Or shall We treat the righteous as the wicked?
Qaribullah	Are We to make those who believe and do good works the same as those who corrupt the earth? Are We to make the righteous as the wicked?

George Sale	Shall We deal with those who believe and do good works, as with those who act corruptly in the earth? Shall We deal with the pious as with the wicked?
JM Rodwell	Shall we treat those who believe and do the things that are right like those who propagate evil on earth? Shall we treat the God-fearing like the impious?

Asad	[For,] would We treat those who have attained to faith and do righteous deeds in the same manner as [We shall treat] those who spread corruption on earth? Would We treat the God-conscious in the same manner as the wicked? [By implication, belief in resurrection, judgment and life after death is postulated in this passage (verses 27-28) as a logical corollary - almost a premise - of all belief in God: for, since we see that many righteous people suffer all manner of misery and deprivations in this world, while, on the other hand, many of the wicked and depraved enjoy their lives in peace and affluence, we must either assume that God does not exist (because the concept of injustice is incompatible with that of Godhead), or - alternatively - that there is a hereafter in which both the righteous and the unrighteous will harvest in full what they had morally sown during their lives on earth.]

Sad 038:029

‏38:29 كتاب انزلناه اليك مبارك ليدبروا اياته وليتذكر اولوا الالباب

Transliteration	Kitabun anzalnahu ilayka mubarakun liyaddabbaroo ayatihi waliyatathakkara oloo al-albabi
Literal	A Book We descended it to you blessed, (so) they consider (E) its verses/ evidences and (to the owner's) of the pure minds/hearts to mention/ remember .

Yusuf Ali	(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition.
Pickthal	(This is) a Scripture that We have revealed unto thee, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.
Arberry	A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember.
Shakir	(It is) a Book We have revealed to you abounding in good that they may ponder over its verses, and that those endowed with understanding may be mindful.
Sarwar	It is a blessed Book which We have revealed for you so that you will reflect upon its verses and so the people of understanding will take heed.
Khalifa	This is a scripture that we sent down to you, that is sacred - perhaps they reflect on its verses. Those who possess intelligence will take heed.
Hilali/Khan	(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.
H/K/Saheeh	[This is] a blessed Book which We have revealed to you, [O Muúammad], that they might reflect upon its verses and that those of understanding would be reminded.
Malik	This Book (Al-Qur’an) which We have sent down to you (O Muhammad) is highly blessed, so that they may ponder upon its verses and the men of understanding may learn a lesson from it.[29]
QXP	This is a Scripture that We have revealed unto you (O Prophet), full of lasting Bliss that they may ponder its Messages and that people of understanding may take them to heart.
Maulana Ali	(This is) a Book that We have revealed to thee abounding in good, that they may ponder over its verses, and that the men of understanding may mind.
Free Minds	A Scripture that We have sent down to you, that is blessed, so that they may reflect upon its verses, and so that those with intelligence will take heed.
Qaribullah	It is a Blessed Book that We have sent down to you (Prophet Muhammad), so that those possessed with minds might ponder its verses and remember.

George Sale	A blessed book have We sent down unto thee, O Mohammed, that they may attentively meditate on the signs thereof, and that men of understanding may be warned.
JM Rodwell	A blessed Book have we sent down to thee, that men may meditate its verses, and that those endued with understanding may bear it in mind.

Asad	[All this have We expounded in this] blessed divine writ which We have revealed unto thee, [O Muhammad,] so that men may ponder over its messages, and that those who are endowed with insight may take them to heart.

Sad 038:030

‏38:30 ووهبنا لداود سليمان نعم العبد انه اواب

Transliteration	Wawahabna lidawooda sulaymana niAAma alAAabdu innahu awwabun
Literal	And We granted to David Soliman, blessed/praised the slave/servant that he truly is repentant

Yusuf Ali	To David We gave Solomon (for a son),- How excellent in Our service! Ever did he turn (to Us)!
Pickthal	And We bestowed on David, Solomon. How excellent a slave! Lo! he was ever turning in repentance (toward Allah).
Arberry	And We gave unto David Solomon; how excellent a servant he was! He was a penitent.
Shakir	And We gave to Dawood Sulaiman, most excellent the servant! Surely he was frequent in returning (to Allah).
Sarwar	We granted Solomon to David, a blessed servant of Ours and certainly the most repentant person.
Khalifa	To David we granted Solomon; a good and obedient servant.
Hilali/Khan	And to Dawood (David) We gave Sulaiman (Solomon). How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!
H/K/Saheeh	And to David We gave Solomon. An excellent servant, indeed he was one repeatedly turning back [to Allah].
Malik	To David We gave Solomon, an excellent devotee! Who was frequent in returning to Us.[30]
QXP	And unto David We granted Solomon, how excellent a servant! Behold, in every situation He would turn to Divine Laws.
Maulana Ali	And We gave to David Solomon. Most excellent the servant! Surely he ever turned (to Allah).
Free Minds	And to David We granted Solomon. What an excellent and obedient servant.
Qaribullah	We gave Solomon to David; and he was an excellent worshiper, he was penitent.

George Sale	And We gave unto David Solomon; how excellent a servant! For he frequently turned himself unto God.
JM Rodwell	And Solomon gave we unto David. An excellent servant, for he loved to turn him Godward.

Asad	AND UNTO DAVID We granted Solomon [as a son - and] how excellent a servant [of Ours he grew up to be]! Behold, he would always turn unto Us - [I.e., he would always think of God, as illustrated by the example given in the sequence.]

Sad 038:031

‏38:31 اذ عرض عليه بالعشي الصافنات الجياد

Transliteration	Ith AAurida AAalayhi bialAAashiyyi alssafinatu aljiyadu
Literal	When the horses standing on three legs and the edge of the fourth hoof touching the ground (of) the beautiful necks were displayed/exhibited/showed on (to) him at the evening/first darkness .

Yusuf Ali	Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot;
Pickthal	When there were shown to him at eventide lightfooted coursers
Arberry	When in the evening were presented to him the standing steeds,
Shakir	When there were brought to him in the evening (horses) still when standing, swift when running--
Sarwar	When the noble galloping horses were displayed to him one evening,
Khalifa	One day he became preoccupied with beautiful horses, until the night fell.
Hilali/Khan	When there were displayed before him, in the afternoon, well trained horses of the highest breed (for Jihad (holy fighting in Allahs Cause)).
H/K/Saheeh	[Mention] when there were exhibited before him in the afternoon the poised [standing] racehorses.
Malik	Worthy of mention is the incident when, one evening, excellent-bred steeds, were presented before him;[31]
QXP	In the evenings he used to examine his cavalry of nobly-bred, swift-footed horses.
Maulana Ali	When well-bred, swift (horses) were brought to him at evening --
Free Minds	When, during sunset, well trained horses were displayed before him.
Qaribullah	When his dressage steeds were presented to him in the evening,

George Sale	When the horses standing on three feet, and touching the ground with the edge of the fourth foot, and swift in the course, were set in parade before him in the evening,
JM Rodwell	Remember when at eventide the prancing chargers were displayed before him,

Asad	[and even] when, towards the close of day, nobly-bred, swift-footed steeds were brought before him,

Sad 038:032

‏38:32 فقال اني احببت حب الخير عن ذكر ربي حتى توارت بالحجاب

Transliteration	Faqala innee ahbabtu hubba alkhayri AAan thikri rabbee hatta tawarat bialhijabi
Literal	He said: "That I , I loved/liked love (of) the good/honour/wealth on (over) mentioning/remembering my Lord, until it became hidden/concealed (disappeared) at the divider/protection ."

Yusuf Ali	And he said, "Truly do I love the love of good, with a view to the glory of my Lord,"- until (the sun) was hidden in the veil (of night):
Pickthal	And he said: Lo! I have preferred the good things (of the world) to the remembrance of my Lord; till they were taken out of sight behind the curtain.
Arberry	he said, 'Lo, I have loved the love of good things better than the remembrance of my Lord, until the sun was bidden behind the veil.
Shakir	Then he said: Surely I preferred the good things to the remembrance of my Lord-- until the sun set and time for Asr prayer was over, (he said):
Sarwar	he said, "My love of horses for the cause of God has made me continue watching them until sunset, thus making me miss my prayer".
Khalifa	He then said, "I enjoyed the material things more than I enjoyed worshiping my Lord, until the sun was gone.
Hilali/Khan	And he said: "Alas! I did love the good (these horses) instead of remembering my Lord (in my Asr prayer)" till the time was over, and (the sun) had hidden in the veil (of night).
H/K/Saheeh	And he said, "Indeed, I gave preference to the love of good [things] over the remembrance of my Lord until the sun disappeared into the curtain [of darkness]."
Malik	and he said: "Surely I have adopted the love of these good things with a view to glorify my Lord." In a race of the steeds, when they disappeared from sight,[32]
QXP	He would say, "Verily, I love my fondness of all that is good because it reminds me of my Lord", as the horses raced away until hidden by the veil of distance.
Maulana Ali	So he said, I love the good things on account of the remembrance of my Lord -- until they were hidden behind the veil.
Free Minds	He said: "I enjoyed the good of materialism more than I enjoyed remembering my Lord, until it became totally dark!"
Qaribullah	he said: 'Indeed I have loved the love of good things better than the remembrance of my Lord until the sun has vanished behind a veil.

George Sale	he said, verily I have loved the love of earthly good above the remembrance of my Lord; and have spent the time in viewing these horses, until the sun is hidden by the vail of night:
JM Rodwell	And he said, "Truly I have loved the love of earthly goods above the remembrance of my Lord, till the sun hath been hidden by the veil of darkness.

Asad	he would say, "Verily, I have come to love the love of all that is good because 1 bear my Sustainer in mind!" [Lit., "because of [or "out of"] the remembrance of my Sustainer".] - [repeating these words as the steeds raced away,] until they were hidden by the veil [of distance - whereupon he would command], [This and the preceding interpolation are based on Razi's interpretation of this passage.]

Sad 038:033

‏38:33 ردوها علي فطفق مسحا بالسوق والاعناق

Transliteration	Ruddooha AAalayya fatafiqa mashan bialssooqi waal-aAAnaqi
Literal	Return it on (to) me, so he started and continued with the shins/legs, and the necks rubbing/petting/anointing .

Yusuf Ali	"Bring them back to me." then began he to pass his hand over (their) legs and their necks.
Pickthal	(Then he said): Bring them back to me, and fell to slashing (with his sword their) legs and necks.
Arberry	Return them to me!' And he began to stroke their shanks and necks.
Shakir	Bring them back to me; so he began to slash (their) legs and necks.
Sarwar	He said, "Bring them back to me." Then he started to rub their legs and necks.
Khalifa	"Bring them back." (To bid farewell,) he rubbed their legs and necks.
Hilali/Khan	Then he said "Bring them (horses) back to me." Then he began to pass his hand over their legs and their necks (till the end of the display).
H/K/Saheeh	[He said], "Return them to me," and set about striking [their] legs and necks.
Malik	he commanded: "Bring them back to me." Then he began to pass his hand over their legs and necks with affection.[33]
QXP	"Bring them back unto me!" - and would lovingly stroke their legs and their necks.
Maulana Ali	(He said): Bring them back to me. So he began to stroke (their) legs and necks.
Free Minds	"Send them back." He then rubbed their legs and necks.
Qaribullah	Bring them back to me! ' And he hacked their legs and necks (slaughtering them for Allah).

George Sale	Bring the horses back unto me. And when they were brought back, he began to cut off their legs and their necks.
JM Rodwell	Bring them back to me." And he began to sever the legs and necks.

Asad	"Bring them back unto me!"- and would [lovingly] stroke their legs and their necks. [The story of Solomon's love of beautiful horses is meant to show that all true love of God is bound to be reflected in one's realization of, and reverence for, the beauty created by Him.]

Sad 038:034

‏38:34 ولقد فتنا سليمان والقينا على كرسيه جسدا ثم اناب

Transliteration	Walaqad fatanna sulaymana waalqayna AAala kursiyyihi jasadan thumma anaba
Literal	And We had (E) tested/charmed Soliman and We threw on his throne/seat a body then he repented .

Yusuf Ali	And We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion):
Pickthal	And verily We tried Solomon, and set upon his throne a (mere) body. Then did he repent.
Arberry	Certainly We tried Solomon, and We cast upon his throne a mere body; then he repented.
Shakir	And certainly We tried Sulaiman, and We put on his throne a (mere) body, so he turned (to Allah).
Sarwar	We tested Solomon by (causing death to his son) and leaving his body on Solomon's chair. Then he turned to Us in repentance,
Khalifa	We thus put Solomon to the test; we blessed him with vast material wealth, but he steadfastly submitted.
Hilali/Khan	And, indeed We did try Sulaiman (Solomon) and We placed on his throne Jasadan (a devil, so he lost his kingdom for a while) but he did return (to his throne and kingdom by the Grace of Allah and he did return) to Allah with obedience and in repentance.
H/K/Saheeh	And We certainly tried Solomon and placed on his throne a body; then he returned.
Malik	Behold, We also put Solomon to test and placed a mere body on his throne, then he turned to Us in repentance,[34]
QXP	(That was Solomon and) We indeed tried him, and set upon his throne a mere body, and thereupon he turned to Us. (His son, the crown prince Rehoboam was just a hopeless presence (34:14). Until that point in history, the Kingdom of Israel was inherited among the generations of Prophet Jacob).
Maulana Ali	And certainly we tried Solomon, and We put on his throne a (mere) body, so he turned (to Allah).
Free Minds	And We tested Solomon and placed a corpse on his throne, but he then repented.
Qaribullah	Indeed, We tried Solomon and placed a body (of a child) upon his throne, then he repented.

George Sale	We also tried Solomon, and placed on his throne a counterfeit body: Afterwards he turned unto God,
JM Rodwell	We also made trial of Solomon, and placed a phantom on his throne: whereupon he returned to Us (in penitence).

Asad	But [ere this], indeed, We had tried Solomon by placing upon his throne a [lifeless] body; [To explain this verse, some of the commentators advance the most fantastic stories, almost all of them going back to Talmudic sources. Razi rejects them all, maintaining that they are unworthy of serious consideration. Instead, he plausibly suggests that the "body" (jasad) upon Solomon's throne is an allusion to his own body, and - metonymically - to his kingly power, which was bound to remain "lifeless" so long as it was not inspired by God-willed ethical values. (It is to be borne in mind that in classical Arabic a person utterly weakened by illness, worry or fear, or devoid of moral values, is often described as "a body without a soul".) In other words, Solomon's early trial consisted in his inheriting no more than a kingly position, and it rested upon him to endow that position with spiritual essence and meaning.] and thereupon he turned [towards Us; and]

Sad 038:035

‏38:35 قال رب اغفر لي وهب لي ملكا لاينبغي لاحد من بعدي انك انت الوهاب

Transliteration	Qala rabbi ighfir lee wahab lee mulkan la yanbaghee li-ahadin min baAAdee innaka anta alwahhabu
Literal	He said: "My Lord forgive for me, and grant/present for me an ownership/kingdom (that) should not be to anyone from after me, that You, You are the grantor/presenter."330

Yusuf Ali	He said, "O my Lord! Forgive me, and grant me a kingdom which, (it may be), suits not another after me: for Thou art the Grantor of Bounties (without measure).
Pickthal	He said: My Lord! Forgive me and bestow on me sovereignty such as shall not belong to any after me. Lo! Thou art the Bestower.
Arberry	He said, 'My Lord, forgive me, and give me a kingdom such as may not befall anyone after me; surely Thou art the All-giver.'
Shakir	He said: My Lord! do Thou forgive me and grant me a kingdom which is not fit for (being inherited by) anyone after me;
Sarwar	saying, "Lord, forgive me and grant me a kingdom that no one after me can have the like. You are All-munificent".
Khalifa	He said, "My Lord, forgive me, and grant me a kingship never attained by anyone else. You are the Grantor."
Hilali/Khan	He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me: Verily, You are the Bestower."
H/K/Saheeh	He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."
Malik	and said "O Lord! Forgive me and grant me a kingdom similar of which may not be given to anyone after me. Surely You are the real Giver."[35]
QXP	Solomon prayed, "O My Lord! Absolve my imperfections and bestow upon me the gift of a kingdom that may not suit anyone after me. Verily, You are the Giver of Gifts." (He did not wish to leave his great kingdom in incompetent hands and in all probability was thinking of merit in preference over lineage).
Maulana Ali	He said: My Lord, forgive me and grant me a kingdom which is not fit for any one after me; surely Thou art the Great Giver.
Free Minds	He said: "My Lord, forgive me, and grant me a kingship that will never be attained by anyone after me. You are the Grantor."
Qaribullah	He said: 'Forgive me my Lord, and give me a kingdom the like of which will not befall any after me, surely, You are the Giver. '

George Sale	and said, O Lord, forgive me, and give me a kingdom which may not be obtained by any after me; for thou art the giver of kingdoms.
JM Rodwell	He said, O my Lord! pardon me, and give me a dominion that may not be to any one beside me, for thou art the liberal giver.

Asad	he prayed: "O my Sustainer! Forgive me my sins, and bestow upon me the gift of a kingdom which may not suit anyone after me: [I.e., a spiritual kingdom, which could not be inherited by anyone and, hence, would not be exposed to envy or worldly intrigue.] verily, Thou alone art a giver of gifts!"

Sad 038:036

‏38:36 فسخرنا له الريح تجري بامره رخاء حيث اصاب

Transliteration	Fasakhkharna lahu alrreeha tajree bi-amrihi rukhaan haythu asaba
Literal	So We manipulated/subjugated for him the wind/breeze it flows/passes with his order/command, soft/gentle where/when it struck/marked .

Yusuf Ali	Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed,-
Pickthal	So We made the wind subservient unto him, setting fair by his command whithersoever he intended.
Arberry	So We subjected to him the wind, that ran at his commandment, softly, wherever he might light on,
Shakir	Then We made the wind subservient to him; it made his command to run gently wherever he desired,
Sarwar	We made the wind subservient to him, to blow gently wherever he desired at his command
Khalifa	We (answered his prayer and) committed the wind at his disposal, pouring rain wherever he wanted.
Hilali/Khan	So, We subjected to him the wind, it blew gently to his order whithersoever he willed,
H/K/Saheeh	So We subjected to him the wind blowing by his command, gently, wherever he directed,
Malik	We accepted his prayer and subjected to him the wind, which blew gently in whichever direction he wanted;[36]
QXP	So We gave him the science of making the wind serve him and it carried his ships wherever he intended (34:12).
Maulana Ali	So We made the wind subservient to him; it made his command to run gently wherever he desired,
Free Minds	So, We committed the wind to run by his command, raining gently where he directed it.
Qaribullah	So We subjected the wind to him, so that it ran softly by his command wherever he wished;

George Sale	And We made the wind subject to him; it ran gently at his command, whithersoever he directed.
JM Rodwell	So we subjected the wind to him; it ran softly at his bidding, whithersoever he directed it:

Asad	And so [I.e., as a reward for his humility and turning-away from worldly ambitions, implied in the prayer, "Forgive me my sins".] We made subservient to him the wind, so that it gently sped at his behest whithersoever he willed, [Cf. 21:81 and the corresponding note. For the meaning, in general, of the many legends surrounding the person of Solomon, see note on 21:82.]

Sad 038:037

‏38:37 والشياطين كل بناء وغواص

Transliteration	Waalshshayateena kulla banna-in waghawwasin
Literal	And the devils all/each (is a) builder/constructor and diver.

Yusuf Ali	As also the evil ones, (including) every kind of builder and diver,-
Pickthal	And the unruly, every builder and diver (made We subservient),
Arberry	and the Satans, every builder and diver
Shakir	And the shaitans, every builder and diver,
Sarwar	and all the devils who built and dived for him.
Khalifa	And the devils, building and diving.
Hilali/Khan	And also the Shayatin (devils) from the jinns (including) every kind of builder and diver,
H/K/Saheeh	And [also] the devils [of jinn] every builder and diver
Malik	and the Satans (Jinns) including all kinds of builders, divers[37]
QXP	And made subservient to him the wild unruly men - every kind of builder and diver. (21:82), (34:13).
Maulana Ali	And the devils, every builder and diver,
Free Minds	And the devils, building and diving.
Qaribullah	and the satans, every builder and diver

George Sale	And We also put the devils in subjection under him; and among them such as were every way skilled in building, and in diving for pearls:
JM Rodwell	And the Satans-every builder and diver-

Asad	as well as all the rebellious forces [that We made to work for him] - every kind of builder and diver -

Sad 038:038

‏38:38 واخرين مقرنين في الاصفاد

Transliteration	Waakhareena muqarraneena fee al-asfadi
Literal	And others tied to each other in the shackles/chairs .

Yusuf Ali	As also others bound together in fetters.
Pickthal	And others linked together in chains,
Arberry	and others also, coupled in fetters:
Shakir	And others fettered in chains.
Sarwar	The rest of the devils were bound in chains.
Khalifa	Others were placed at his disposal.
Hilali/Khan	And also others bound in fetters.
H/K/Saheeh	And others bound together in shackles.
Malik	and others fettered in chains.[38]
QXP	And others linked together in chains of discipline.
Maulana Ali	And others fettered in chains.
Free Minds	And others, held by restraints.
Qaribullah	and others joined together by (iron) fetters.

George Sale	And others We delivered to him bound in chains;
JM Rodwell	And others bound in chains:

Asad	and others linked together in fetters. [I.e., subdued and, as it were, tamed by him: see note on 21:82, which explains my rendering, in this context, of shayatin as "rebellious forces".]

Sad 038:039

‏38:39 هذا عطاؤنا فامنن او امسك بغير حساب

Transliteration	Hatha AAataona faomnun aw amsik bighayri hisabin
Literal	That (is) Our granting , so bless (do kind acts) and hold/seize without counting .

Yusuf Ali	"Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked."
Pickthal	(Saying): This is Our gift, so bestow thou, or withhold, without reckoning.
Arberry	'This is Our gift; bestow or withhold without reckoning.'
Shakir	This is Our free gift, therefore give freely or withhold, without reckoning.
Sarwar	We told him, "This is Our gift to you so give them away free or keep them as you like".
Khalifa	"This is our provision to you; you may give generously, or withhold, without limits."
Hilali/Khan	(Saying of Allah to Sulaiman (Solomon)): "This is Our gift, so spend you or withhold, no account will be asked."
H/K/Saheeh	[We said], "This is Our gift, so grant or withhold without account."
Malik	We said to him: "This is Our gift: you may give or withhold to whomever you want, without any accountability."[39]
QXP	We told him, "All this is Our Gift for you. Give freely or withhold, in matters of the State, according to your best judgment. It is given to you beyond count."
Maulana Ali	This is Our free gift, so give freely or withhold, without reckoning.
Free Minds	"This is Our gift, so you may spend or withhold, without any repercussions."
Qaribullah	'This is Our gift, give or withhold without reckoning. '

George Sale	saying, this is our gift: Therefore be bounteous, or be sparing unto whom thou shalt think fit, without rendering an account.
JM Rodwell	This, said we, "is our gift: be bounteous then, or withhold thy favours; no account shalt thou render."

Asad	[And We told him:] "This is Our gift, for thee to bestow freely on others, or to withhold, without [having to render] account!"

Sad 038:040

‏38:40 وان له عندنا لزلفى وحسن ماب

Transliteration	Wa-inna lahu AAindana lazulfa wahusna maabin
Literal	And that (E) for him at Us (is) an approachment/degree/rank (E) and a good/beautiful return.

Yusuf Ali	And he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (Final) Return.
Pickthal	And lo! he hath favour with Us, and a happy journey's end.
Arberry	And he had a near place in Our presence and a fair resort.
Shakir	And most surely he had a nearness to Us and an excellent resort.
Sarwar	In Our eyes he certainly has a high position and the best place to return.
Khalifa	He has deserved an honorable position with us, and a wonderful abode.
Hilali/Khan	And verily, he enjoyed a near access to Us, and a good final return (Paradise).
H/K/Saheeh	And indeed, for him is nearness to Us and a good place of return.
Malik	Surely he has a place of nearness to Us and will have an excellent place of final abode.[40]
QXP	And, behold - He remained ever close to Our Laws and his efforts always reached a happy destination.
Maulana Ali	And surely he had a nearness to Us and an excellent resort.
Free Minds	And he has deserved a near position with Us, and a wonderful abode.
Qaribullah	And he has a place near to Us, and a fine return.

George Sale	And he shall approach near unto Us, and shall have an excellent abode in paradise.
JM Rodwell	And his rank also is high with Us, and an excellent retreat.

Asad	And, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!

Sad 038:041

‏38:41 واذكر عبدنا ايوب اذ نادى ربه اني مسني الشيطان بنصب وعذاب

Transliteration	Waothkur AAabdana ayyooba ith nada rabbahu annee massaniya alshshaytanu binusbin waAAathabin
Literal	And remember/mention Our worshipper/slave Job, when he called/cried (to) his Lord: "That I, the devil touched me with hardship/fatigue/disease and torture."

Yusuf Ali	Commemorate Our Servant Job. Behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering!"
Pickthal	And make mention (O Muhammad) of Our bondman Job, when he cried unto his Lord (saying): Lo! the devil doth afflict me with distress and torment.
Arberry	Remember also Our servant Job; when he called to his Lord, 'Behold, Satan has visited me with weariness and chastisement.'
Shakir	And remember Our servant Ayyub, when he called upon his Lord: The Shaitan has afflicted me with toil and torment.
Sarwar	(Muhammad), recall Our servant Job. When he prayed to his Lord saying, "Satan has afflicted me with hardship and torment,"
Khalifa	Remember our servant Job: he called upon his Lord, "The devil has afflicted me with hardship and pain."
Hilali/Khan	And remember Our slave Ayoob (Job), when he invoked his Lord (saying): "Verily! Shaitan (Satan) has touched me with distress (by losing my health) and torment (by losing my wealth)!
H/K/Saheeh	And remember Our servant Job, when he called to his Lord, "Indeed, Satan has touched me with hardship and torment."
Malik	Mention Our devotee Job, when he called upon his Lord saying: "Satan has afflicted me with distress and suffering,"[41]
QXP	And remember Our servant Job, when he called upon his Lord, "Behold, the serpent has bitten me and I am in distress and suffering." ('Satan has touched me', as a metonym = Serpent has bitten me. He was left alone from his caravan and family, ran out of the essential supplies, and now this happened (4:163), (6:84), (21:83-84).
Maulana Ali	And remember Our servant Job. When he cried to his Lord: The devil has afflicted me with toil and torment.
Free Minds	And recall Our servant Job, when he called upon his Lord: "The devil has afflicted me with an illness and pain."
Qaribullah	Also, remember Our worshiper Job. He called out to his Lord, (saying): 'satan has afflicted me with harm and pain. '

George Sale	And remember our servant Job; when he cried unto his Lord, saying, verily Satan hath afflicted me with calamity and pain.
JM Rodwell	And remember our servant Job when he cried to his Lord, "Verily, Satan hath laid on me disease and pain."

Asad	AND CALL to mind Our servant Job, [See note on 21:83.] [how it was] when he cried out to his Sustainer, "Behold, Satan has afflicted me with [utter] weariness and suffering!" [I.e., with life-weariness in consequence of suffering. As soon as he realizes that God has been testing him, Job perceives that his utter despondency and weariness of life - eloquently described in the Old Testament (The Book of Job iii) - was but due to what is described as "Satan's whisperings": this is the moral to be drawn from the above evocation of Job's story.] -

Sad 038:042

‏38:42 اركض برجلك هذا مغتسل بارد وشراب

Transliteration	Orkud birijlika hatha mughtasalun baridun washarabun
Literal	Run/move/push with your foot, that (is a) cool/cold washing place/water, and a drink.

Yusuf Ali	(The command was given:) "Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink."
Pickthal	(And it was said unto him): Strike the ground with thy foot. This (spring) is a cool bath and a refreshing drink.
Arberry	'Stamp thy foot! This is a laving-place cool, and a drink.'
Shakir	Urge with your foot; here is a cool washing-place and a drink.
Sarwar	(We answered his prayer, healed his sickness, and told him), "Run on your feet. This is cool water (for you) to wash and drink".
Khalifa	"Strike the ground with your foot. A spring will give you healing and a drink."
Hilali/Khan	(Allah said to him): "Strike the ground with your foot: This is a spring of water to wash in, cool and a (refreshing) drink."
H/K/Saheeh	[So he was told], "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink.
Malik	and We asked him: "Strike your foot on the ground. A cool spring will gush forth. Wash and drink to refresh yourself."[42]
QXP	(We told him), "Strike the ground with your foot (move a little bit). And here is cool water to wash with and a refreshing drink."
Maulana Ali	Urge with thy foot; here is a cool washing-place and a drink.
Free Minds	"Strike with your foot, here is a cold spring to wash with and to drink."
Qaribullah	(We said): 'Stamp your foot on the ground, here is cool water with which to wash and a drink. '

George Sale	And it was said unto him, strike the earth with thy foot; which when he had done, a fountain sprang up, and it was said to him, this is for thee to wash in, to refresh thee, and to drink.
JM Rodwell	Stamp, said we, "with thy foot. This is to wash with; cool, and to drink."

Asad	[and thereupon was told:] "Strike [the ground] with thy foot: here is cool water to wash with and to drink!" [According to the classical commentators, the miraculous appearance of a healing spring heralded the end of Job's suffering, both physical and mental.]

Sad 038:043

‏38:43 ووهبنا له اهله ومثلهم معهم رحمة منا وذكرى لاولي الالباب

Transliteration	Wawahabna lahu ahlahu wamithlahum maAAahum rahmatan minna wathikra li-olee al-albabi
Literal	And We granted/presented to him his family and equal to them with them, mercy from Us and a reminder/remembrance to (owners) of the pure minds/hearts .

Yusuf Ali	And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding.
Pickthal	And We bestowed on him (again) his household and therewith the like thereof, a mercy from Us, and a memorial for men of understanding.
Arberry	And We gave to him his family, and the like of them with them, as a mercy from us, and a reminder unto men possessed of minds;
Shakir	And We gave him his family and the like of them with them, as a mercy from Us, and as a reminder to those possessed of understanding.
Sarwar	We gave him back his family and doubled their number as a blessing from Us and as a reminder to the people of understanding.
Khalifa	We restored his family for him; twice as many. Such is our mercy; a reminder for those who possess intelligence.
Hilali/Khan	And We gave him (back) his family, and along with them the like thereof, as a Mercy from Us, and a Reminder for those who understand.
H/K/Saheeh	And We granted him his family and a like [number] with them as mercy from Us and a reminder for those of understanding.
Malik	And We restored to him his family and many more with them as a grace from Ourselves and a reminder for the people of understanding.[43]
QXP	And We gave him back his family and followers and, in time, doubled their numbers as a Grace from Us. And herein is a reminder for people of understanding (on the virtue of patience).
Maulana Ali	And We gave him his people and the like of them with them, a mercy from Us, and a reminder for men of understanding.
Free Minds	And We restored his family to him along with a group like them, as a mercy from Us; and a reminder for those who possess intelligence.
Qaribullah	We restored to him to his family and like those with them, a mercy from Us and a reminder to a nation that understand.

George Sale	And We restored unto him his family, and as many more with them, through our mercy; and for an admonition unto those who are indued with understanding.
JM Rodwell	And we gave him back his family, and as many more with them in our mercy; and for a monition to men of judgment.

Asad	And We bestowed upon him new offspring, [Lit., "his family" (cf. 21:84 and the corresponding note).] doubling their number as an act of grace from Us, and as a reminder unto all who are endowed with insight.

Sad 038:044

‏38:44 وخذ بيدك ضغثا فاضرب به ولاتحنث انا وجدناه صابرا نعم العبد انه اواب

Transliteration	Wakhuth biyadika dighthan faidrib bihi wala tahnath inna wajadnahu sabiran niAAma alAAabdu innahu awwabun
Literal	And take with your hand a handful of grass/a handful, so strike/beat with it, and do not break oath, that We, We found him patient blessed/praised the slave/servant , that he truly is repentant .

Yusuf Ali	"And take in thy hand a little grass, and strike therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!
Pickthal	And (it was said unto him): Take in thine hand a branch and smite therewith, and break not thine oath. Lo! We found him steadfast, how excellent a slave! Lo! he was ever turning in repentance (to his Lord).
Arberry	and, 'Take in thy hand a bundle of rushes, and strike therewith, and do not fail in thy oath.' Surely We found him a steadfast man. How excellent a servant he was! He was a penitent.
Shakir	And take in your hand a green branch and beat her with It and do not break your oath; surely We found him patient; most excellent the servant! Surely he was frequent m returning (to Allah).
Sarwar	We told him, "Take a handful of straw. Strike your wife with it to fulfill your oath." We found him to be patient. What an excellent servant he was. He was certainly most repenting.
Khalifa	"Now, you shall travel the land and preach the message, to fulfill your pledge." We found him steadfast. What a good servant! He was a submitter.
Hilali/Khan	"And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath . Truly! We found him patient. How excellent (a) slave! Verily, he was ever oft-returning in repentance (to Us)!
H/K/Saheeh	[We said], "And take in your hand a bunch [of grass] and strike with it and do not break your oath." Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].
Malik	Then, to fulfill his oath of giving his wife one hundred strikes which he made during his sickness, We said: "Take a bunch of twigs and strike with it and do not break your oath." Certainly We found him full of patience. He was an excellent devotee, who turned to Us over and over again.[44]
QXP	(And finally We told him,) "Now gather your strength and travel the land and break not your pledge." Behold, We found him steadfast. How excellent a servant! In every situation he turned to Our Commands.
Maulana Ali	And take in thy hand few worldly goods and earn goodness therewith and incline not to falsehood. Surely We found him patient; most excellent the servant! Surely he (ever) turned (to Us).
Free Minds	"And take in your hand a bundle and travel with it, and do not break your oath." We found him steadfast. What a good servant! He was obedient.
Qaribullah	(We said to him): 'Take a bundle of rushes and strike with it; and do not break your oath. ' We found him to be patient, a good worshiper and he was penitent.

George Sale	And We said unto him, take a handful of rods in thy hand, and strike thy wife therewith; and break not thine oath. Verily We found him a patient person: How excellent a servant was he! For he was one who frequently turned himself unto Us.
JM Rodwell	And we said, "Take in thine hand a rod, and strike with it, nor break thine oath." Verily, we found him patient!

Asad	[And finally We told him:] "Now take in thy hand a small bunch of grass, and strike therewith, and thou wilt not break thine oath!" [In the words of the Bible (The Book of Job ii, 9), at the time of his seemingly hopeless suffering Job's wife reproached her husband for persevering in his faith: "Dost thou still retain thine integrity? Curse God, and die." According to the classical Quran-commentators, Job swore that, if God would restore him to health, he would punish her blasphemy with a hundred stripes. But when he did recover, he bitterly regretted his hasty oath, for he realized that his wife's "blasphemy" had been an outcome of her love and pity for him; and thereupon he was told in a revelation that he could fulfill his vow in a symbolic manner by striking her once with "a bunch of grass containing a hundred blades or more". (Cf. 5:89 - "God will not take you to task for oaths which you may have uttered without thought.")] - for, verily, We found him full of patience in adversity: how excellent a servant [of Ours], who, behold, would always turn unto Us!

Sad 038:045

‏38:45 واذكر عبادنا ابراهيم واسحاق ويعقوب اولي الايدي والابصار

Transliteration	Waothkur AAibadana ibraheema wa-ishaqa wayaAAqooba olee al-aydee waal-absari
Literal	And remember/mention Our worshippers/slaves Abraham, and Isaac, and Jacob, (owners of) the hands, and the eyesights/knowledge.

Yusuf Ali	And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision.
Pickthal	And make mention of Our bondmen, Abraham, Isaac and Jacob, men of parts and vision.
Arberry	Remember also Our servants Abraham, Isaac and Jacob -- men of might they and of vision.
Shakir	And remember Our servants Ibrahim and Ishaq and Yaqoub, men of power and insight.
Sarwar	(Muhammad), recall Our servants Abraham, Isaac, and Jacob, all of whom possessed virtuous hands and clear visions.
Khalifa	Remember also our servants Abraham, Isaac, and Jacob. They were resourceful, and possessed vision.
Hilali/Khan	And remember Our slaves, Ibrahim (Abraham), Ishaque (Isaac), and Yaqoob (Jacob), (all) owners of strength (in worshipping Us) and (also) of religious understanding.
H/K/Saheeh	And remember Our servants, Abraham, Isaac and Jacob those of strength and [religious] vision.
Malik	And mention Our devotees Abraham, Isaac and Jacob: men of power and vision.[45]
QXP	And also remember Our servants, Abraham, Isaac and Jacob, men of strength and vision.
Maulana Ali	And remember Our servants Abraham and Isaac and Jacob, men of power and insight.
Free Minds	And recall Our servants Abraham, Isaac, and Jacob. They were resourceful, and with vision.
Qaribullah	Also, remember Our worshipers Abraham, Isaac, and Jacob, those of might and vision.

George Sale	Remember also our servants Abraham, and Isaac, and Jacob, who were men strenuous and prudent.
JM Rodwell	How excellent a servant, one who turned to Us was he!

Asad	AND CALL to mind Our servants Abraham and Isaac and Jacob, [all of them] endowed with inner strength and vision:

Sad 038:046

‏38:46 انا اخلصناهم بخالصة ذكرى الدار

Transliteration	Inna akhlasnahum bikhalisatin thikra alddari
Literal	That We made them become faithful/clear/purified with clear/pure reminder/remembrance (of) the House/Home .

Yusuf Ali	Verily We did choose them for a special (purpose)- proclaiming the Message of the Hereafter.
Pickthal	Lo! We purified them with a pure thought, remembrance of the Home (of the Hereafter).
Arberry	Assuredly We purified them with a quality most pure, the remembrance of the Abode,
Shakir	Surely We purified them by a pure quality, the keeping m mind of the (final) abode.
Sarwar	We gave them this pure distinction because of their continual remembrance of the Day of Judgment.
Khalifa	We bestowed upon them a great blessing: awareness of the Hereafter.
Hilali/Khan	Verily, We did choose them by granting them (a good thing, i.e.) the remembrance of the home (in the Hereafter and they used to make the people remember it, and also they used to invite the people to obey Allah and to do good deeds for the Hereafter).
H/K/Saheeh	Indeed, We chose them for an exclusive quality: remembrance of the home [of the Hereafter].
Malik	Surely We chose them for their special quality of keeping in mind the abode of hereafter.[46]
QXP	Verily, We endowed them with sincerity of purpose and with exceptional foresight. Hence, in all their efforts they never lost sight of the desired destination.
Maulana Ali	We indeed purified them by a pure quality, the keeping in mind of the (final) abode.
Free Minds	We had chosen them to enforce awareness of the Hereafter.
Qaribullah	Indeed, We purified them with a most pure quality, the remembrance of the Everlasting Life.

George Sale	Verily We purified them with a perfect purification, through the remembrance of the life to come;
JM Rodwell	And remember our servants Abraham and Isaac and Jacob, men of might and vision.

Asad	for, verily, We purified them by means of a thought most pure: the remembrance of the life to come. [Lit., "of the [final] abode".]

Sad 038:047

‏38:47 وانهم عندنا لمن المصطفين الاخيار

Transliteration	Wa-innahum AAindana lamina almustafayna al-akhyari
Literal	And they, they are at Us from (E) the chosen/purified, the good/honoured.

Yusuf Ali	They were, in Our sight, truly, of the company of the Elect and the Good.
Pickthal	Lo! in Our sight they are verily of the elect, the excellent.
Arberry	and in Our sight they are of the chosen, the excellent.
Shakir	And most surely they were with Us, of the elect, the best.
Sarwar	In Our eyes they were of the chosen, virtuous people.
Khalifa	They were chosen, for they were among the most righteous.
Hilali/Khan	And they are with Us, verily, of the chosen and the best!
H/K/Saheeh	And indeed they are, to Us, among the chosen and outstanding.
Malik	Certainly they are with Us; among the best chosen.[47]
QXP	Behold, according to Our Standards, they were of the elect, excellent, fulfilling the mental, moral and physical needs of humanity.
Maulana Ali	And surely they were with Us, of the elect, the best.
Free Minds	And they are with Us of the elite, the best.
Qaribullah	Indeed with Us they are among the chosen, the excellent.

George Sale	and they were, in our sight, elect and good men.
JM Rodwell	With this cleansing did we cleanse them the remembrance of the abode of Paradise.

Asad	And, behold, in Our sight they were indeed among the elect, the truly good!

Sad 038:048

‏38:48 واذكر اسماعيل واليسع وذاالكفل وكل من الاخيار

Transliteration	Waothkur ismaAAeela wa-ilyasaAAa watha alkifli wakullun mina al-akhyari
Literal	And remember/mention, Ishmael, and Elija (owner) of the cloth saddle , and each/all (are) from the good/honoured.

Yusuf Ali	And commemorate Isma'il, Elisha, and Zul-Kifl: Each of them was of the Company of the Good.
Pickthal	And make mention of Ishmael and Elisha and Dhu'l-Kifl. All are of the chosen.
Arberry	Remember also Our servants Ishmael, Elisha, and Dhul Kifl; each is among the excellent.
Shakir	And remember Ismail and Al-Yasha and Zulkifl; and they were all of the best.
Sarwar	Recall Ismael, Elisha, and Dhulkifl (Ezekiel) who were all virtuous people.
Khalifa	Remember Ismail, Elisha, and Zal-Kifl; among the most righteous.
Hilali/Khan	And remember Ismail (Ishmael), AlYasaa (Elisha), and Dhul-Kifl (Isaiah), all are among the best.
H/K/Saheeh	And remember Ishmael, Elisha and Dhul-Kifl, and all are among the outstanding.
Malik	Also mention Isma‘il, Elisha and Zul-Kifl; all of them were among the best.[48]
QXP	Also mention Ishmael, Al-Yasa' (Elisha), and Zal-Kifl (Ezekiel). For, all of them were men of quality, fulfilling the mental, moral and physical needs of humanity. ('Akhiar' includes all this and more).
Maulana Ali	And remember Ishmael and Elisha and Dhu-l-Kifl; and they were all of the best.
Free Minds	And recall Ishmael, Elisha, and Isaiah; all are among the best.
Qaribullah	Also, remember our worshipers Ishmael, Elisha, and ThulKifl, they are among the good.

George Sale	And remember Ismael, and Elisha, and Dhu'lkefl: For all these were good men.
JM Rodwell	And verily, they were, in our sight, of the elect and of the good.

Asad	And call to mind Ishmael and Elisha, [Al-Yasa in Arabic - the Biblical prophet who succeeded Elijah (see surah 37:123).] and every one who [like them] has pledged himself [unto Us]: for, each of them was of the truly good! [For an explanation of this rendering of dhu l-kifl, see 21:85.]

Sad 038:049

‏38:49 هذا ذكر وان للمتقين لحسن ماب

Transliteration	Hatha thikrun wa-inna lilmuttaqeena lahusna maabin
Literal	That is a reminder, and that truly to the fearing and obeying (is a) good/beautiful (E) return.

Yusuf Ali	This is a Message (of admonition): and verily, for the righteous, is a beautiful Place of (Final) Return,-
Pickthal	This is a reminder. And lo! for those who ward off (evil) is a happy journey's end,
Arberry	This is a Remembrance; and for the godfearing is a fair resort,
Shakir	This is a reminder; and most surely there is an excellent resort for those who guard (against evil),
Sarwar	Such is their noble story. The pious ones will certainly have the best place to return.
Khalifa	This is a reminder: the righteous have deserved a wonderful destiny.
Hilali/Khan	This is a Reminder, and verily, for the Muttaqoon (pious and righteous persons - see V.2:2) is a good final return (Paradise), -,
H/K/Saheeh	This is a reminder. And indeed, for the righteous is a good place of return
Malik	This Qur’an is but a reminder. Surely the righteous shall return to an excellent resort.[49]
QXP	Let this be a Reminder - for, verily, there is a most beautiful destination for those who journey through life honorably.
Maulana Ali	This is a reminder and surely there is an excellent resort for the dutiful:
Free Minds	This is a reminder, and the righteous will have a wonderful abode.
Qaribullah	This is a Reminder, and indeed for the cautious is a fine return,

George Sale	This is an admonition. Verily the pious shall have an excellent place to return unto,
JM Rodwell	And remember Ishmael and Elisha and Dhoulkefl, for all these were of the just.

Asad	LET [all] this be a reminder [to those who believe in God] - for, verily, the most beauteous of all goals awaits the God-conscious:

Sad 038:050

‏38:50 جنات عدن مفتحة لهم الابواب

Transliteration	Jannati AAadnin mufattahatan lahumu al-abwabu
Literal	Treed gardens/paradises (as) eternal residences, the doors/entrances (are) opened for them.

Yusuf Ali	Gardens of Eternity, whose doors will (ever) be open to them;
Pickthal	Gardens of Eden, whereof the gates are opened for them,
Arberry	Gardens of Eden, whereof the gates are open to them,
Shakir	The gardens of perpetuity, the doors are opened for them.
Sarwar	They will enter gardens of Eden with their gates open for them.
Khalifa	The gardens of Eden will open up their gates for them.
Hilali/Khan	Adn (Edn) Paradise (everlasting Gardens), whose doors will be open for them, (It is said (in Tafsir At-Tabaree, Part 23, Page 174) that one can speak to the doors, just one tells it to open and close, and it will open or close as it is ordered).
H/K/Saheeh	Gardens of perpetual residence, whose doors will be opened to them.
Malik	The Gardens of Eden, whose gates shall be wide open to receive them.[50]
QXP	Gardens of Eden, the perpetual Bliss, with gates wide-open for them.
Maulana Ali	Gardens of perpetuity -- the doors are opened for them.
Free Minds	The gardens of Eden, whose gates will be open for them.
Qaribullah	the Gardens of Eden whose gates shall be open to them,

George Sale	namely, gardens of perpetual abode, the gates whereof shall stand open unto them.
JM Rodwell	This is a monition: and verily, the pious shall have a goodly retreat:

Asad	gardens of perpetual bliss, with gates wide-open to them, [In all the eleven instances in which the noun adn occurs in the Quran - and of which the present is the oldest - it is used as a qualifying term for the "gardens" (jannat) of paradise. This noun is derived from the verb adana, which primarily denotes "he remained [somewhere]" or "he kept [to something]", i.e., permanently: cf. the phrase adantu l-balad ("I remained for good [or "settled"] in the country"). In Biblical Hebrew - which, after all, is but a very ancient Arabian dialect - the closely related noun eden has also the additional connotation of "delight", "pleasure" or bliss". Hence the combination of the two concepts in my rendering of adn as "perpetual bliss". As in many other places in the Quran, this bliss is here allegorized - and thus brought closer to man's imagination - by means of descriptions recalling earthly joys.]

Sad 038:051

‏38:51 متكئين فيها يدعون فيها بفاكهة كثيرة وشراب

Transliteration	Muttaki-eena feeha yadAAoona feeha bifakihatin katheeratin washarabin
Literal	Leaning/reclining in it, they call in it with much/many fruits, and a drink .

Yusuf Ali	Therein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink;
Pickthal	Wherein, reclining, they call for plenteous fruit and cool drink (that is) therein.
Arberry	wherein they recline, and wherein they call for fruits abundant, and sweet potions,
Shakir	Reclining therein, calling therein for many fruits and drink.
Sarwar	They will be resting therein and will be able to ask for many kinds of fruit and drink.
Khalifa	Relaxing therein, they will be given many kinds of fruits and drinks.
Hilali/Khan	Therein they will recline; therein they will call for fruits in abundance and drinks;
H/K/Saheeh	Reclining within them, they will call therein for abundant fruit and drink.
Malik	They shall recline there, calling for abundant fruit and delicious drinks;[51]
QXP	Relaxing therein, they will be hosted with all kinds of food and drink.
Maulana Ali	Reclining therein, calling therein for many fruits and drink.
Free Minds	Reclining therein, they will be invited to many fruits and drinks.
Qaribullah	in which they will recline, and call for abundant fruit and drink therein.

George Sale	As they lie down therein, they shall there ask for many sorts of fruits, and for drink;
JM Rodwell	Gardens of Eden, whose portals shall stand open to them:

Asad	wherein they will recline, [and] wherein they may [freely] call for many a fruit and drink,

Sad 038:052

‏38:52 وعندهم قاصرات الطرف اتراب

Transliteration	WaAAindahum qasiratu alttarfi atrabun
Literal	And at them (are) the eyes'/eye lids' confining/limiting/restricting, same age/not aging.

Yusuf Ali	And beside them will be chaste women restraining their glances, (companions) of equal age.
Pickthal	And with them are those of modest gaze, companions.
Arberry	and with them maidens restraining their glances of equal age.
Shakir	And with them shall be those restraining their eyes, equals in age.
Sarwar	They will have bashful wives of equal age with them.
Khalifa	They will have wonderful spouses.
Hilali/Khan	And beside them will be chaste females (virgins) restraining their glances only for their husbands, (and) of equal ages.
H/K/Saheeh	And with them will be women limiting [their] glances and of equal age.
Malik	and beside them there shall be bashful virgin companions of equal age.[52]
QXP	And with them are well-matched companions of modest gaze.
Maulana Ali	And with them are those modest in gaze, equals in age.
Free Minds	And with them are attendants with a splendid look and of equal age.
Qaribullah	And with them will be maidens of equal age with modest gaze.

George Sale	and near them shall sit the virgins of paradise, refraining their looks from beholding any besides their spouses, and of equal age with them.
JM Rodwell	Therein reclining, they shall there call for many a fruit and drink:

Asad	having beside them well-matched mates of modest gaze." [Lit., "such as restrain their gaze", i.e., are of modest bearing and have eyes only for their mates (Razi). This allegorical reference to the delights of paradise occurs in the Quran three times (apart from the above instance, which is chronologically the earliest, in 37:48 and 55:56 as well). As an allegory, this phrase evidently applies to the righteous of both sexes, who in the life to come will be rejoined with those whom they loved and by whom they were loved in this world: for, "God has promised the believers, both men and women, gardens through which running waters flow, therein to abide, and goodly dwellings in gardens of perpetual bliss"

Sad 038:053

‏38:53 هذا ماتوعدون ليوم الحساب

Transliteration	Hatha ma tooAAadoona liyawmi alhisabi
Literal	That (is) what you are being promised to the Account Day/Resurrection Day.

Yusuf Ali	Such is the Promise made, to you for the Day of Account!
Pickthal	This it is that ye are promised for the Day of Reckoning.
Arberry	'This is what you were promised for the Day of Reckoning;
Shakir	This is what you are promised for the day of reckoning.
Sarwar	This is what they had been promised for the Day of Judgment.
Khalifa	This is what you have deserved on the Day of Reckoning.
Hilali/Khan	This it is what you (Al-Muttaqoon - the pious) are promised for the Day of Reckoning!
H/K/Saheeh	This is what you, [the righteous], are promised for the Day of Account.
Malik	These are the things which you are being promised on the Day of Reckoning;[53]
QXP	This is what you are promised for the Day of Account.
Maulana Ali	This is what you are promised for the day of Reckoning.
Free Minds	This is what you have been promised for the Day of Reckoning.
Qaribullah	'This is what you are promised on the Day of Recompense,

George Sale	This is what ye are promised, at the day of account.
JM Rodwell	And with them shall be virgins of their own age, with modest retiring glances:

Asad	This is what you are promised for the Day of Reckoning:

Sad 038:054

‏38:54 ان هذا لرزقنا ماله من نفاد

Transliteration	Inna hatha larizquna ma lahu min nafadin
Literal	That (E) this (is) Our provision (E), (there is) nothing from (a) depletion from it.

Yusuf Ali	Truly such will be Our Bounty (to you); it will never fail;-
Pickthal	Lo! this in truth is Our provision, which will never waste away.
Arberry	this is Our provision, unto which there is no end.'
Shakir	Most surely this is Our sustenance; it shall never come to an end;
Sarwar	Our provision (for you) will never be exhausted.
Khalifa	Our provisions are inexhaustible.
Hilali/Khan	(It will be said to them)! Verily, this is Our Provision which will never finish;
H/K/Saheeh	Indeed, this is Our provision; for it there is no depletion.
Malik	this will be Our provision which will never finish.[54]
QXP	This, verily, is Our Giving with no end to it.
Maulana Ali	Surely this is Our sustenance; it will never come to an end --
Free Minds	Such is Our provisions, it does not run out.
Qaribullah	this is Our unending provision. '

George Sale	This is our provision; which shall not fail.
JM Rodwell	This is what ye were promised at the day of reckoning.

Asad	this, verily, shall be Our provision [for you], with no end to it!

Sad 038:055

‏38:55 هذا وان للطاغين لشر ماب

Transliteration	Hatha wa-inna lilttagheena lasharra maabin
Literal	This, and that truly to the tyrannizing/arrogant (is a) bad/evil (E) return.

Yusuf Ali	Yea, such! but - for the wrong-doers will be an evil place of (Final) Return!-
Pickthal	This (is for the righteous). And lo! for the transgressors there with be an evil journey's end,
Arberry	All this; but for the insolent awaits an ill resort,
Shakir	This (shall be so); and most surely there is an evil resort for the inordinate ones;
Sarwar	However, the rebellious ones will have the worst place to return.
Khalifa	As for the transgressors, they have incurred a miserable destiny.
Hilali/Khan	This is so! And for the Taghoon (transgressors, disobedient to Allah and His Messenger - disbelievers in the Oneness of Allah, criminals, etc.), will be an evil final return (Fire),
H/K/Saheeh	This [is so]. But indeed, for the transgressors is an evil place of return
Malik	Such will be the reward for the righteous. But for the rebellious there will be an evil resort[55]
QXP	Yes, this is so. But, for those who kept trespassing the Moral Values, is a destination with no good in it.
Maulana Ali	This (is for the good)! And surely there is an evil resort for the inordinate --
Free Minds	This is so, and for the transgressors is a miserable destiny.
Qaribullah	All of this; but, for the proud there is an ill return.

George Sale	This shall be the reward of the righteous. But for the transgressors is prepared an evil receptacle,
JM Rodwell	Yes! this is our provision: it shall never fail. Even so. But for the evil doers is a wretched home-

Asad	All this [for the righteous]:

Sad 038:056

‏38:56 جهنم يصلونها فبئس المهاد

Transliteration	Jahannama yaslawnaha fabi/sa almihadu
Literal	Hell they roast/suffer (from) it, so how bad (are) the beds (destination).

Yusuf Ali	Hell!- they will burn therein, - an evil bed (indeed, to lie on)!-
Pickthal	Hell, where they will burn, an evil resting-place.
Arberry	Gehenna, wherein they are roasted - an evil cradling!
Shakir	Hell; they shall enter it, so evil is the resting-place.
Sarwar	They will suffer in hell. What a terrible dwelling!
Khalifa	Hell is where they burn; what a miserable abode!
Hilali/Khan	Hell! Where they will burn, and worst (indeed) is that place to rest!
H/K/Saheeh	Hell, which they will [enter to] burn, and wretched is the resting place.
Malik	- hell, that is! In which they will burn - the worst abode.[56]
QXP	Hell that is! Wherein they burn - the worst bed to lie on!
Maulana Ali	Hell. They will enter it. So evil is the resting-place.
Free Minds	Hell is where they burn. What a miserable abode!
Qaribullah	They shall roast in (the Fire) of Gehenna, an evil cradling.

George Sale	namely, hell: They shall be cast into the same to be burned, and a wretched couch shall it be.
JM Rodwell	Hell-wherein they shall be burned: how wretched a bed!

Asad	hell will they have to endure - and how vile a resting-place!

Sad 038:057

‏38:57 هذا فليذوقوه حميم وغساق

Transliteration	Hatha falyathooqoohu hameemun waghassaqun
Literal	This, so they will taste/experience it hot/cold water , and cold/decayed/rotten.

Yusuf Ali	Yea, such! - then shall they taste it,- a boiling fluid, and a fluid dark, murky, intensely cold!-
Pickthal	Here is a boiling and an ice-cold draught, so let them taste it,
Arberry	All this; so let them taste it - boiling water and pus,
Shakir	This (shall be so); so let them taste it, boiling and intensely cold (drink).
Sarwar	(They will be told), "This is your recompense.
Khalifa	What they taste therein will be hellish drinks and bitter food.
Hilali/Khan	This is so! Then let them taste it, a boiling fluid and dirty wound discharges.
H/K/Saheeh	This so let them taste it is scalding water and [foul] purulence.
Malik	Such will it be the reward for the wrongdoers. So they will taste scalding water, pus [57]
QXP	This, then, - so let them taste it - the drink of burning distress and ice-cold wind. (Distress they caused others and insensitivity they showed toward oppression and injustice (78:25)).
Maulana Ali	This -- so let them taste it, boiling and intensely cold (drink),
Free Minds	This is so, and let them taste a boiling drink and bitter food.
Qaribullah	All of this; so let them taste it, boiling water and pus,

George Sale	This let them taste, to wit, scalding water, and corruption flowing from the bodies of the damned,
JM Rodwell	Even so. Let them then taste it-boiling water and gore,

Asad	This, [then, for them -] so let them taste it: burning despair and ice-cold darkness

Sad 038:058

‏38:58 واخر من شكله ازواج

Transliteration	Waakharu min shaklihi azwajun
Literal	And other/another from its likeness/similarity spouses .

Yusuf Ali	And other Penalties of a similar kind, to match them!
Pickthal	And other (torment) of the kind in pairs (the two extremes)!
Arberry	and other torments of the like kind coupled together.
Shakir	And other (punishment) of the same kind-- of various sorts.
Sarwar	Taste the scalding water, pus, and other putrid things".
Khalifa	And much more of the same kind.
Hilali/Khan	And other torments of similar kind, all together!
H/K/Saheeh	And other [punishments] of its type [in various] kinds.
Malik	and other things of the same sort.[58]
QXP	And other penalties in pairs (heat-cold, glare-darkness, noise-isolation, anxiety-depression, desire-hopelessness, etc.)
Maulana Ali	And other similar (punishment), of various sorts.
Free Minds	And other multitudes that are similar to that.
Qaribullah	and other similar to it, joined together.

George Sale	and divers other things of the same kind.
JM Rodwell	And other things of kindred sort!

Asad	and, coupled with it, further [suffering] of a similar nature. [Lit., "of its kind": i.e., corresponding in intensity to what the Quran describes as hamim and ghassaq. For my rendering of hamim as "burning despair", see note on 6:70. The term ghassaq, on the other hand, is derived from the verb ghasaqa, "it became dark" or "intensely dark" (Taj al-Arus); thus, al-ghasiq denotes "black darkness" and, tropically, "the night" or, rather, "the black night". According to some authorities, the form ghassaq signifies "intense [or "icy"] cold". A combination of these two meanings gives us the concept of the "ice-cold darkness" of the spirit which, together with "burning despair" (hamim), will characterize the suffering of inveterate sinners in the life to come. All other interpretations of the term ghassaq are purely speculative and, therefore, irrelevant.]

Sad 038:059

‏38:59 هذا فوج مقتحم معكم لامرحبا بهم انهم صالوا النار

Transliteration	Hatha fawjun muqtahimun maAAakum la marhaban bihim innahum saloo alnnari
Literal	This (is a) group/crowd bursting/plunging with you, (there is) no welcome with (for) them, that they are, they are entering/suffering the fire .

Yusuf Ali	Here is a troop rushing headlong with you! No welcome for them! truly, they shall burn in the Fire!
Pickthal	Here is an army rushing blindly with you. (Those who are already in the Fire say): No word of welcome for them. Lo! they will roast at the Fire.
Arberry	'This is a troop rushing in with you; there is no Welcome for them; they shall roast in the Fire.'
Shakir	This is an army plunging in without consideration along with you; no welcome for them, surely they shall enter fire.
Sarwar	Their leaders will be told, "This band will also be thrown headlong with you into hell." Their leaders will exclaim, "May condemnation fall upon them! Let them suffer the torment of fire".
Khalifa	"This is a group to be thrown into Hell with you." They will not be welcomed (by the residents of Hell). They have deserved to burn in the hellfire.
Hilali/Khan	This is a troop entering with you (in Hell), no welcome for them! Verily, they shall burn in the Fire!
H/K/Saheeh	[Its inhabitants will say], "This is a company bursting in with you. No welcome for them. Indeed, they will burn in the Fire."
Malik	It will be said to the ringleaders: "Here are your troops being thrown headlong with you. They are not welcomed here; for they are going to burn in the hellfire.[59]
QXP	It will be said to the ringleaders, "Here is your group going with you headlong. There is no welcome for them, for only the Fire is here to embrace them."
Maulana Ali	This is an army rushing headlong with you -- no welcome for them! Surely they will burn in fire.
Free Minds	Here is another group to be thrown into Hell with you. "We have no welcome for them, for they shall burn in the Fire."
Qaribullah	(We shall say to their leaders): 'This is a troop rushing in with you, there is no welcome for them, they shall roast in the Fire. '

George Sale	And it shall be said to the seducers, this troop which was guided by you, shall be thrown, together with you, headlong into hell: They shall not be bidden welcome; for they shall enter the fire to be burned.
JM Rodwell	To their leaders it shall be said, "This company shall be thrown in headlong with you. No greetings shall await them, for they shall be burned in the fire."

Asad	[And they will say to one another: "Do you see] this crowd of people who rushed headlong [into sin] with you? [I.e., "people whom you had seduced, and who thereupon blindly followed you": an apostrophe stressing the double responsibility of the seducers.] No welcome to them! Verily, they [too] shall have to endure the fire!" [In Arabic usage, the phrase "no welcome to them" or "to you" (la marhaban bihim, resp.bikum) is equivalent to a curse. In this context - carried on into the next verse - it expresses a mutual disavowal of the seducers and the seduced.]

Sad 038:060

‏38:60 قالوا بل انتم لامرحبا بكم انتم قدمتموه لنا فبئس القرار

Transliteration	Qaloo bal antum la marhaban bikum antum qaddamtumoohu lana fabi/sa alqararu
Literal	They said: "But you are (there is) no welcome with (for) you, you advanced/introduced it for us." So how bad (is) the settlement/decision ?

Yusuf Ali	(The followers shall cry to the misleaders:) "Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place to stay in!"
Pickthal	They say: Nay, but you (misleaders), for you there is no word of welcome. Ye prepared this for us (by your misleading). Now hapless is the plight.
Arberry	They say, 'No, it is you have no Welcome; you forwarded it for us; how evil a stablishment!'
Shakir	They shall say: Nay! you-- no welcome to you: you did proffer it to us, so evil is the resting-place.
Sarwar	Their followers will say, "In fact, it is you who deserve condemnation. It was you who led us to hell, a terrible dwelling".
Khalifa	The newcomers will respond, "Nor are you welcomed. You are the ones who preceded us and misled us. Therefore, suffer this miserable end."
Hilali/Khan	(The followers of the misleaders will say): "Nay, you (too)! No welcome for you! It is you (misleaders) who brought this upon us (because you misled us in the world), so evil is this place to stay in!"
H/K/Saheeh	They will say, "Nor you! No welcome for you. You, [our leaders], brought this upon us, and wretched is the settlement."
Malik	The followers shall say to their misguided leaders: "But you! There is no welcome for you either! It was you who have brought us to this end. Such an evil abode."[60]
QXP	The followers will say to the leaders, "Nay, but you! There is no welcome for you either! It is you who sent this forth for us! What a station of plight!" (14:21), (33:67), (34:32), (37:29), (40:47).
Maulana Ali	They say: Nay! you -- no welcome to you! You prepared it for us, so evil is the resting-place.
Free Minds	They said: "No, you are the ones without welcome. It was you who misled us, so here is the result!"
Qaribullah	But they will say: 'No, it is you that has no welcome. It was you who brought it upon us, an evil place! '

George Sale	And the seduced shall say to their seducers, verily ye shall not be bidden welcome: Ye have brought it upon us; and a wretched abode is hell.
JM Rodwell	They shall say: "But ye, too! there shall be no welcome for you. It was ye who prepared this for us, and wretched is the abode!"

Asad	[And] they [who had been seduced] will exclaim: "Nay, but it is you! No welcome to you! It is you who have prepared this for us: and how vile a state to abide in!"

Sad 038:061

‏38:61 قالوا ربنا من قدم لنا هذا فزده عذابا ضعفا في النار

Transliteration	Qaloo rabbana man qaddama lana hatha fazidhu AAathaban diAAfan fee alnnari
Literal	They said: "Our Lord who advanced/introduced this for us, so increase him (with) a double torture in the fire ."

Yusuf Ali	They will say: "Our Lord! whoever brought this upon us,- Add to him a double Penalty in the Fire!"
Pickthal	They say: Our Lord! Whoever did prepare this for us, oh, give him double portion of the Fire!
Arberry	They say, 'Our Lord, whoso forwarded this for us, give him a double chastisement in the Fire!'
Shakir	They shall say: Our Lord! whoever prepared it first for us, add Thou to him a double chastisement in the fire.
Sarwar	They will continue saying, "Lord, double the torment of fire for those who led us into this.
Khalifa	They will also say, "Our Lord, these are the ones who led us into this; double the retribution of hellfire for them."
Hilali/Khan	They will say: "Our Lord! Whoever brought this upon us, add to him a double torment in the Fire!"
H/K/Saheeh	They will say, "Our Lord, whoever brought this upon us increase for him double punishment in the Fire."
Malik	Then they will pray: "Our Lord, inflict on those who brought this fate upon us double punishment in the fire."[61]
QXP	Then the followers will say, "Our Lord! Whoever has sent this forth for us, oh, double for him the suffering in Fire."
Maulana Ali	They say: Our Lord, whoever prepared it for us, give him more, a double, punishment in the Fire.
Free Minds	They said: "Our Lord, whoever brought this upon us, then double their retribution in the Fire!"
Qaribullah	They will say: 'Our Lord, give those who brought this upon us double the punishment of the Fire! '

George Sale	They shall say, O Lord, doubly increase the torment of him who hath brought this punishment upon us, in the fire of hell.
JM Rodwell	They will say: "O our Lord! increase twofold in the fire, the punishment of him who hath brought this upon us."

Asad	[And] they will pray: "O our Sustainer! Whoever has prepared this for us, double Thou his suffering in the fire!" [Cf. 7:38 (and the corresponding notes) as well as 33:67-68.]

Sad 038:062

‏38:62 وقالوا مالنا لانرى رجالا كنا نعدهم من الاشرار

Transliteration	Waqaloo ma lana la nara rijalan kunna naAAudduhum mina al-ashrari
Literal	And they said: "Why (is it) for us, we do not see men, we were, we count them from the bad/evil/harmful?"331

Yusuf Ali	And they will say: "What has happened to us that we see not men whom we used to number among the bad ones?
Pickthal	And they say: What aileth us that we behold not men whom we were wont to count among the wicked?
Arberry	They say, 'How is it with us, that we do not see men here that we counted among the wicked?
Shakir	And they shall say: What is the matter with us that we do not see men whom we used to count among the vicious?
Sarwar	But why is it that we cannot see men whom we had considered as wicked
Khalifa	They will say, "How come we do not see (in Hell) people we used to count among the wicked?
Hilali/Khan	And they will say: "What is the matter with us that we see not men whom we used to count among the bad ones?"
H/K/Saheeh	And they will say, "Why do we not see men whom we used to count among the worst?
Malik	Then they will say to one another: "But why do we not see those whom we deemed wicked[62]
QXP	Then they will exclaim to one another, "What is amiss with us? We do not see people whom we counted among evil!
Maulana Ali	And they say: What is the matter with us? -- we see not men whom we used to count among the vicious.
Free Minds	And they said: "Why do we not see some men whom we used to count among the wicked?"
Qaribullah	And they will say: 'Why do we not see the men that we counted as being among the wicked in here?

George Sale	And the infidels shall say, why do we not see the men whom we numbered among the wicked,
JM Rodwell	And they will say: "Why see we not the men whom we numbered among the wicked-

Asad	And they will add: "How is it that we do not see [here any of the] men whom we were wont to count among the wicked,

Sad 038:063

‏38:63 اتخذناهم سخريا ام زاغت عنهم الابصار

Transliteration	Attakhathnahum sikhriyyan am zaghat AAanhumu al-absaru
Literal	We took them (by) mocking/ridiculing or the eyesights/knowledge deviated/turned away from them?

Yusuf Ali	"Did we treat them (as such) in ridicule, or have (our) eyes failed to perceive them?"
Pickthal	Did we take them (wrongly) for a laughing-stock, or have our eyes missed them?
Arberry	What, did we take them for a laughing-stock? Or have our eyes swerved away from them?'
Shakir	Was it that we (only) took them in scorn, or have our eyes (now) turned aside from them?
Sarwar	and whom we mocked? Have they been rescued or can our eyes not find them?".
Khalifa	"We used to ridicule them; we used to turn our eyes away from them."
Hilali/Khan	Did we take them as an object of mockery, or have (our) eyes failed to perceive them?"
H/K/Saheeh	Is it [because] we took them in ridicule, or has [our] vision turned away from them?"
Malik	and whom we use to ridicule? Or has our eyesight failed to notice them?"[63]
QXP	Whom we used to ridicule. (Are they not here) or is it that our eyes are missing them?"
Maulana Ali	Did we (only) take them in scorn, or do our eyes miss them?
Free Minds	"Did we mock them erroneously, or have our eyes failed to find them?"
Qaribullah	Have we taken them in mockery? Or, have our eyes swerved from them?'

George Sale	and whom we received with scorn? Or do our eyes miss them?
JM Rodwell	Whom we used to treat with scorn? Have they escaped our eyes?"

Asad	[and] whom we made the target of our derision? [I.e., the prophets and the righteous, who - as the Quran points out in many places - have always been derided by people enamoured of the life of this world and, therefore, averse to all moral exhortation.] Or is it that [they are here, and] our eyes have missed them?"

Sad 038:064

‏38:64 ان ذلك لحق تخاصم اهل النار

Transliteration	Inna thalika lahaqqun takhasumu ahli alnnari
Literal	That truly that (is) true/fact (E) , the fire's people dispute/ controvert/argue (among them selves).

Yusuf Ali	Truly that is just and fitting,- the mutual recriminations of the People of the Fire!
Pickthal	Lo! that is very truth: the wrangling of the dwellers in the Fire.
Arberry	Surely that is true -- the disputing of the inhabitants of the Fire.
Shakir	That most surely is the truth: the contending one with another of the inmates of the fire.
Sarwar	Such disputes will certainly take place among the dwellers of hell fire.
Khalifa	This is a predetermined fact: the people of Hell will feud with one another.
Hilali/Khan	Verily, that is the very truth, the mutual dispute of the people of the Fire!
H/K/Saheeh	Indeed, that is truth the quarreling of the people of the Fire.
Malik	Surely, this is the very truth: the people in the hellfire will argue just like that.[64]
QXP	Such, behold, will in truth be the argumentation of people of the Fire!
Maulana Ali	That surely is the truth -- the contending one with another of the inmates of the Fire.
Free Minds	Surely, this is in truth the feuding of the people of Hell.
Qaribullah	Surely that is true the disputing of the inhabitants of the Fire

George Sale	Verily this is a truth; to wit, the disputing of the inhabitants of hell fire.
JM Rodwell	Verily this is truth-the wrangling together of the people of the fire.

Asad	Such, behold, will in truth be the [confusion and] mutual wrangling of the people of the fire!

Sad 038:065

‏38:65 قل انما انا منذر ومامن اله الا الله الواحد القهار

Transliteration	Qul innama ana munthirun wama min ilahin illa Allahu alwahidu alqahharu
Literal	Say: "Truly I am (a) warner/giver of notice, and (there is) none from a God, except God the one, the defeator/conqueror ."

Yusuf Ali	Say: "Truly am I a Warner: no god is there but the one Allah, Supreme and Irresistible,-
Pickthal	Say (unto them, O Muhammad): I am only a warner, and there is no Allah save Allah, the One, the Absolute,
Arberry	Say: 'I am only a warner. There is not any god but God, the One, the Omnipotent,
Shakir	Say: I am only a warner, and there is no god but Allah, the One, the Subduer (of all):
Sarwar	(Muhammad) say, "I am only a warner. The only Lord is God, the Almighty.
Khalifa	Say, "I warn you; there is no other god beside GOD, the One, the Supreme.
Hilali/Khan	Say (O Muhammad SAW): "I am only a warner and there is no Ilah (God) except Allah (none has the right to be worshipped but Allah) the One, the Irresistible,
H/K/Saheeh	Say, [O Muúammad], "I am only a warner, and there is not any deity except Allah, the One, the Prevailing.
Malik	O Prophet, tell them: "My mission is only as a Warner; there is no divinity except Allah, the One, the Irresistible,[65]
QXP	Say, "I am only a Warner, and there is no god but Allah, the One, the Irresistible.
Maulana Ali	Say: I am only a warner; and there is no God but Allah, the One, the Subduer (of all) --
Free Minds	Say: "I am but a warner; and there is no god besides God, the One, the Supreme."
Qaribullah	Say: 'I am only a warner. There is no god except Allah, the One, the Conqueror,

George Sale	Say, O Mohammed, unto the idolaters, verily I am no other than a warner: And there is no god, except the one only God, the Almighty,
JM Rodwell	SAY: I am but a warner; and there is no God but God the One, the Almighty!

Asad	SAY [O Muhammad]: "I am only a warner; and there is no deity whatever save God, the One, who holds absolute sway over all that exists,

Sad 038:066

‏38:66 رب السماوات والارض ومابينهما العزيز الغفار

Transliteration	Rabbu alssamawati waal-ardi wama baynahuma alAAazeezu alghaffaru
Literal	The skies'/space's and the earth's/Planet Earth's Lord, and what (is) between them (B), the glorious/mighty ,the forgiving often/forgiver.

Yusuf Ali	"The Lord of the heavens and the earth, and all between,- Exalted in Might, able to enforce His Will, forgiving again and again."
Pickthal	Lord of the heavens and the earth and all that is between them, the Mighty, the Pardoning.
Arberry	Lord of the heavens and earth, and of what between them is, the All-mighty, the All-forgiving.'
Shakir	The Lord of the heavens and the earth and what is between them, the Mighty, the most Forgiving.
Sarwar	He is the Lord of the heavens, the earth, and all that is between them, the Majestic and All-forgiving".
Khalifa	"The Lord of the heavens and the earth, and everything between them; the Almighty, the Forgiving."
Hilali/Khan	"The Lord of the heavens and the earth and all that is between them, the All-Mighty, the Oft-Forgiving."
H/K/Saheeh	Lord of the heavens and the earth and whatever is between them, the Exalted in Might, the Perpetual Forgiver."
Malik	the Lord of the heavens and the earth and all that lies between them, the Almighty, the Forgiver."[66]
QXP	Lord of the heavens and the earth and all that is between them - Exalted in Might, Ever-Forgiving."
Maulana Ali	The Lord of the heavens and the earth and what is between them, the Mighty, the Forgiving.
Free Minds	"The Lord of the heavens and the Earth, and everything between them; the Noble, the Forgiving."
Qaribullah	the Lord of the heavens and the earth and all that is between them; the Almighty, the Forgiving. '

George Sale	the Lord of heaven and earth, and of whatsoever is between them; the mighty, the forgiver of sins.
JM Rodwell	Lord of the Heavens and of the Earth, and of all that is between them, the Potent, the Forgiving!

Asad	the Sustainer of the heavens and the earth and all that is between them, the Almighty, the All-Forgiving!"

Sad 038:067

‏38:67 قل هو نبأ عظيم

Transliteration	Qul huwa nabaon AAatheemun
Literal	Say: "Is it (a) great news/information?"

Yusuf Ali	Say: "That is a Message Supreme (above all),-
Pickthal	Say: It is tremendous tidings
Arberry	Say: 'It is a mighty tiding
Shakir	Say: It is a message of importance,
Sarwar	Say, "It (facts about the supremacy of God) is the greatest message,
Khalifa	Say, "Here is awesome news.
Hilali/Khan	Say: "That (this Quran) is a great news,
H/K/Saheeh	Say, "It is great news
Malik	Say: "This is a supreme message:[67]
QXP	Say, "That is a Tremendous News.
Maulana Ali	Say: It is a message of importance,
Free Minds	Say: "It is an awesome news."
Qaribullah	Say: 'This is a mighty message

George Sale	Say, it is a weighty message,
JM Rodwell	SAY: this is a weighty message,

Asad	Say: "This is a message tremendous:

Sad 038:068

‏38:68 انتم عنه معرضون

Transliteration	Antum AAanhu muAAridoona
Literal	You are from it objecting/opposing .

Yusuf Ali	"From which ye do turn away!
Pickthal	Whence ye turn away!
Arberry	from which you are turning away.
Shakir	(And) you are turning aside from it:
Sarwar	but you have turned away from it.
Khalifa	"That you are totally oblivious to.
Hilali/Khan	"From which you turn away!
H/K/Saheeh	From which you turn away.
Malik	yet you pay no heed to it."[68]
QXP	From which you turn away!"
Maulana Ali	From which you turn away.
Free Minds	"From which you turn away."
Qaribullah	from which you turn away.

George Sale	from which ye turn aside.
JM Rodwell	From which ye turn aside!

Asad	[how can] you turn away from it?"

Sad 038:069

‏38:69 ماكان لي من علم بالملا الاعلى اذ يختصمون

Transliteration	Ma kana liya min AAilmin bialmala-i al-aAAla ith yakhtasimoona
Literal	(There) was not from knowledge to me with the group/assembly/nobles, the highest/mightiest when they dispute/controvert/argue.

Yusuf Ali	"No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves.
Pickthal	I had no knowledge of the Highest Chiefs when they disputed;
Arberry	I had no knowledge of the High Council when they disputed.
Shakir	I had no knowledge of the exalted chiefs when they contended:
Sarwar	I have no knowledge of the dispute among the angels (concerning their attitude towards Adam).
Khalifa	"I had no knowledge previously, about the feud in the High Society.
Hilali/Khan	"I had no knowledge of the chiefs (angels) on high when they were disputing and discussing (about the creation of Adam).
H/K/Saheeh	I had no knowledge of the exalted assembly [of angels] when they were disputing [the creation of Adam].
Malik	Also say: "I have no knowledge of that time when the exalted chiefs disputed among themselves.[69]
QXP	Say! "I had no knowledge of the top leaders of the past, and of their disputations.
Maulana Ali	I have no knowledge of the exalted chiefs when they contend.
Free Minds	"I had no knowledge of the command up high, that they had quarrelled."
Qaribullah	I had no knowledge of the High Assembly's dispute.

George Sale	I had no knowledge of the exalted princes, when they disputed concerning the creation of man:
JM Rodwell	Yet had I no knowledge of what passed among the celestial chiefs when they disputed,

Asad	[Say, O Muhammad:] "No knowledge would I have had of [what passed among] the host on high when they argued [against the creation of man], [For the allegorical contention of the angels ("the host on high") against the creation of man, see 2:30 ff. and the corresponding notes. The allegory of man's creation, of God's command to the angels to "prostrate themselves" before the new creature, and of Iblis' refusal to do so appears in the Quran six times (2:30-34, 7:11 ff., 15:28-44, 17:61-65, 18:50, and 38:69-85), each time with an accent on a different aspect of this allegory. In the present instance (which is undoubtedly the earliest in the chronology of revelation) it is connected with the statement, in 2:31, that God "imparted unto Adam the names of all things", i.e., endowed man with the faculty of conceptual thinking (see note on 2:31) and, thus, with the ability to discern between what is true and what false. Since he possesses this faculty, man has no excuse for not realizing God's existence and oneness - the "message tremendous" referred to in the preceding passage.]

Sad 038:070

‏38:70 ان يوحى الى الا انما انا نذير مبين

Transliteration	In yooha ilayya illa annama ana natheerun mubeenun
Literal	That (it) is (only) inspired/transmitted to me except that I am a clear/evident warner/giver of notice."

Yusuf Ali	'Only this has been revealed to me: that I am to give warning plainly and publicly."
Pickthal	It is revealed unto me only that I may be a plain warner.
Arberry	This alone is revealed to me, that I am only a clear warner.'
Shakir	Naught is revealed to me save that I am a plain warner.
Sarwar	I have only received revelation to give you plain warning.
Khalifa	"I am inspired that my sole mission is to deliver the warnings to you."
Hilali/Khan	"Only this has been inspired to me, that I am a plain warner."
H/K/Saheeh	It has not been revealed to me except that I am a clear warner."
Malik	I am informed about all this through a revelation because I am assigned the mission of a plain Warner."[70]
QXP	It is revealed unto me only that I am a plain Warner." (To give warning plainly and publicly).
Maulana Ali	Only this is revealed to me that I am a plain warner.
Free Minds	"It is only inspired to me that I am a clear warner."
Qaribullah	This alone is revealed to me, I am only a clear warner. '

George Sale	-- it hath been revealed unto me only as a proof that I am a public preacher: --
JM Rodwell	-Verily, it hath been revealed to me only because I am a public preacher-

Asad	had it not been revealed unto me [by God] - to no other end than that I might convey [unto you] a plain warning. [Lit., "otherwise than that I be (illa annama ana) a plain warner" - i.e., of the prospect of spiritual self-destruction inherent in a willful disregard of the fact of God's existence and oneness, which is the core of all religious cognition and, hence, of all true prophethood.]

Sad 038:071

‏38:71 اذ قال ربك للملائكة اني خالق بشرا من طين

Transliteration	Ith qala rabbuka lilmala-ikati innee khaliqun basharan min teenin
Literal	When your Lord said to the angels: "That I am creating a human from mud/clay ."

Yusuf Ali	Behold, thy Lord said to the angels: "I am about to create man from clay:
Pickthal	When thy Lord said unto the angels: Lo! I am about to create a mortal out of mire,
Arberry	When thy Lord said to the angels, 'See, I am creating a mortal of a clay.
Shakir	When your Lord said to the angels; Surely I am going to create a mortal from dust:
Sarwar	When your Lord told the angels, "I will create a mortal out of clay,
Khalifa	Your Lord said to the angels, "I am creating a human being from clay.
Hilali/Khan	(Remember) when your Lord said to the angels: "Truly, I am going to create man from clay".
H/K/Saheeh	[So mention] when your Lord said to the angels, "Indeed, I am going to create a human being from clay.
Malik	Behold when your Lord said to the angels: "I am about to create a man from clay:[71]
QXP	(The disputations began ever since mankind came into being.) When your Lord said to the angels, "Behold, I am about to create a human being out of clay. (Angels = Laws in the Universe (15:26-41)).
Maulana Ali	When thy Lord said to the angels: Surely I am going to create a mortal from dust.
Free Minds	For your Lord said to the Angels: "I am creating a human being from clay."
Qaribullah	When your Lord said to the angels: 'I am creating a human from clay,

George Sale	When thy Lord said unto the angels, verily I am about to create man of clay:
JM Rodwell	When thy Lord said to the angels, "I am about to make man of clay,

Asad	[For,] lo, [For this rendering of idh, see surah 2:30.] thy Sustainer said unto the angels: "Behold, I am about to create a human being out of clay; [See note on 15:26.]

Sad 038:072

‏38:72 فاذا سويته ونفخت فيه من روحى فقعوا له ساجدين

Transliteration	Fa-itha sawwaytuhu wanafakhtu feehi min roohee faqaAAoo lahu sajideena
Literal	So if I straightened him, and I blew in him from My Soul/Spirit , so fall/come to him prostrating.

Yusuf Ali	"When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."
Pickthal	And when I have fashioned him and breathed into him of My Spirit, then fall down before him prostrate,
Arberry	When I have shaped him, and breathed My spirit in him, fall you down, bowing before him!'
Shakir	So when I have made him complete and breathed into him of My spirit, then fall down making obeisance to him.
Sarwar	and when I give it proper shape and blow My spirit into it, bow down in prostration to him,"
Khalifa	"Once I design him, and blow into him from My spirit, you shall fall prostrate before him."
Hilali/Khan	So when I have fashioned him and breathed into him (his) soul created by Me, then you fall down prostrate to him."
H/K/Saheeh	So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration."
Malik	then when I have fashioned him and breathed of My spirit into him, kneel down and prostrate yourselves before him."[72]
QXP	And when I have designed him, and breathed into him from My Energy (from the Attribute of Free Will) then be submissive to him."
Maulana Ali	So when I have made him complete and breathed into him of My spirit, fall down submitting to him.
Free Minds	"So when I have evolved him, and breathed into him from My spirit, then you shall submit to him."
Qaribullah	after I have shaped him and breathed of My spirit (I created) into him, fall down prostrate before him. '

George Sale	When I shall have formed him, therefore, and shall have breathed my spirit into him, do ye fall down and worship him.
JM Rodwell	And when I have formed him and breathed my spirit into him, then worshipping fall down before him."

Asad	and when I have formed him fully and breathed into him of My spirit, fall you down before him in prostration!" [See 15:29 and the corresponding note.]

Sad 038:073

‏38:73 فسجد الملائكة كلهم اجمعون

Transliteration	Fasajada almala-ikatu kulluhum ajmaAAoona
Literal	So the angels prostrated all of them, all/all together.

Yusuf Ali	So the angels prostrated themselves, all of them together:
Pickthal	The angels fell down prostrate, every one,
Arberry	Then the angels bowed themselves all together,
Shakir	And the angels did obeisance, all of them,
Sarwar	all the angel then prostrated themselves
Khalifa	The angels fell prostrate, all of them,
Hilali/Khan	So the angels prostrated themselves, all of them:
H/K/Saheeh	So the angels prostrated all of them entirely.
Malik	Accordingly all the angels prostrated themselves,[73]
QXP	Thereupon the angels agreed to be submissive before him, all of them together. ('Sajdah' = Literally, prostration, is due to Allah alone, hence, the allegorical meaning here).
Maulana Ali	And the angels submitted, all of them,
Free Minds	The Angels submitted, all of them,
Qaribullah	So all the angels prostrated themselves

George Sale	And all the angels worshipped him, in general;
JM Rodwell	And the angels prostrated themselves, all of them with one accord,

Asad	Thereupon the angels prostrated themselves, all of them together,

Sad 038:074

‏38:74 الا ابليس استكبر وكان من الكافرين

Transliteration	Illa ibleesa istakbara wakana mina alkafireena
Literal	Except Satan he became arrogant, and was/is from the disbelievers.

Yusuf Ali	Not so Iblis: he was haughty, and became one of those who reject Faith.
Pickthal	Saving Iblis; he was scornful and became one of the disbelievers.
Arberry	save Iblis; he waxed proud, and was one of the unbelievers.
Shakir	But not Iblis: he was proud and he was one of the unbelievers.
Sarwar	except Iblis who puffed himself up with pride and became a disbeliever.
Khalifa	except Satan; he refused, and was too arrogant, unappreciative.
Hilali/Khan	Except Iblees (Satan) he was proud and was one of the disbelievers.
H/K/Saheeh	Except Iblees; he was arrogant and became among the disbelievers.
Malik	except Iblees; he acted arrogantly and became one of the disbelievers.[74]
QXP	Except Iblis - he acted arrogantly and denied the Command. (Iblis = Satan = selfish desire of the humans (2:34)).
Maulana Ali	But not Iblis. He was proud and he was one of the disbelievers.
Free Minds	Except Satan; he turned arrogant, and became one of the rejecters.
Qaribullah	except iblis (satan, the father of the jinn), he became too proud, for he was one of the unbelievers.

George Sale	except Eblis, who was puffed up with pride, and became an unbeliever.
JM Rodwell	Save Eblis. He swelled with pride, and became an unbeliever.

Asad	save Iblis: he gloried in his arrogance, and [thus] became one of those who deny the truth. [See note on 2:34 and note on 15:41.]

Sad 038:075

‏38:75 قال ياابليس مامنعك ان تسجد لما خلقت بيدي استكبرت ام كنت من العالين

Transliteration	Qala ya ibleesu ma manaAAaka an tasjuda lima khalaqtu biyadayya astakbarta am kunta mina alAAaleena
Literal	He said: "You Satan , what prevented/prohibited you that you prostrate to what I created with My hands, did you become arrogant, or you were from the high and mighty?"

Yusuf Ali	(Allah) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?"
Pickthal	He said: O Iblis! What hindereth thee from falling prostrate before that which I have created with both My hands? Art thou too proud or art thou of the high exalted?
Arberry	Said He, 'Iblis, what prevented thee to bow thyself before that I created with My own hands? Hast thou waxed proud, or art thou of the lofty ones?'
Shakir	He said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands? Are you proud or are you of the exalted ones?
Sarwar	The Lord said, "Iblis, what prevented you from prostrating before what I have created with My own hands? Was it because of your pride or are you truly exalted?".
Khalifa	He said, "O Satan, what prevented you from prostrating before what I created with My hands? Are you too arrogant? Have you rebelled?"
Hilali/Khan	(Allah) said: "O Iblees (Satan)! What prevents you from prostrating yourself to one whom I have created with Both My Hands. Are you too proud (to fall prostrate to Adam) or are you one of the high exalted?"
H/K/Saheeh	[Allah] said, "O Iblees, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?"
Malik	Allah said: "O Iblees! What prevented you from prostrating yourself to the one whom I have created with My own hands? Are you too arrogant, or do you think that you are one of the exalted ones?"[75]
QXP	Said He, "O Iblis! What has kept you from being submissive to that which I have created with My Hands? Are you too proud or are you of the rebellious?"
Maulana Ali	He said: O Iblis, what prevented thee from submitting to him whom I created with both My hands? Art thou proud or art thou of the exalted ones?
Free Minds	He said: "O Satan, what prevented you from submitting to what I have created by My hands? Are you too arrogant? Or are you one of those exalted?"
Qaribullah	He (Allah) said: 'iblis, what prevented you from prostrating yourself towards that which I have created with My Hands? Have you become too proud, or are you among the grand? '

George Sale	God said unto him, O Eblis, what hindreth thee from worshipping that which I have created with my hands? Art thou elated with vain pride? Or art thou really one of exalted merit?
JM Rodwell	O Eblis, said God, "what hindereth thee from prostrating thyself before him whom my hands have made? Is it that thou are puffed up with pride? or art thou a being of lofty merit?"

Asad	Said He: "O Iblis! What has kept thee from prostrating thyself before that [being] which I have created with My hands? [Cf. the metaphorical phrase "the things which Our hands have wrought" in 36:71, explained in the corresponding note. In the present instance, the stress lies on the God-willed superiority of man's intellect - which, like everything else in the universe, is God's "handiwork" - over the rest of creation (see note on 2:34).] Art thou too proud [to bow down before another created being], or art thou of those who think [only] of themselves as high?" [This "question" is, of course, only rhetorical, since God is omniscient. The phrase interpolated by me ("to bow down before another created being") reflects Zamakshari's interpretation of this passage.]

Sad 038:076

‏38:76 قال انا خير منه خلقتني من نار وخلقته من طين

Transliteration	Qala ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin
Literal	He said: "I am better than him, You created me from fire and You created him from mud/clay ."

Yusuf Ali	(Iblis) said: "I am better than he: thou createdst me from fire, and him thou createdst from clay."
Pickthal	He said: I am better than him. Thou createdst me of fire, whilst him Thou didst create of clay.
Arberry	Said he, 'I am better than he; Thou createdst me of tire, and him Thou createdst of clay.'
Shakir	He said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust.
Sarwar	He said, "I am better than him. You have created me from fire and him out of clay".
Khalifa	He said, "I am better than he; You created me from fire, and created him from clay."
Hilali/Khan	(Iblees (Satan)) said: "I am better than he, You created me from fire, and You created him from clay."
H/K/Saheeh	He said, I am better than him. You created me from fire and created him from clay.
Malik	Iblees said: "I am better than him: You created me from fire and created him from clay."[76]
QXP	Iblis replied, "I am better than he. You created me of fire while you created him of clay." (Emotions are fiery in relation to the cool 'clay' of higher controls).
Maulana Ali	He said: I am better than he; Thou hast created me of fire, and him Thou didst create of dust.
Free Minds	He said: "I am better than he; You created me from fire, and created him from clay."
Qaribullah	He (satan) replied: 'I am better than he. You created me from fire, and You created him from clay. '

George Sale	He answered, I am more excellent than he: Thou hast created me of fire, and hast created him of clay.
JM Rodwell	He said: "I am more excellent than he; me hast thou created of fire: of clay hast thou created him."

Asad	Answered [Iblis]: "I am better than he: Thou hast created me out of fire, [I.e., out of something non-corporeal and, therefore (in the view of Iblis), superior to the "clay" out of which man has been created. Inasmuch as "fire" is a symbol of passion, the above "saying" of Iblis contains, I believe, a subtle allusion to the Quranic concept of the "satanic forces" (shayatin) active within man's own heart: forces engendered by uncontrolled passions and love of self, symbolized by the preceding characterization of Iblis, the foremost of the shayatin, as "one of those who think only of themselves as high" (min al-alin).] whereas him Thou hast created out of clay."

Sad 038:077

‏38:77 قال فاخرج منها فانك رجيم

Transliteration	Qala faokhruj minha fa-innaka rajeemun
Literal	He said: "So get out/emerge from it, so that you are cursed/expelled."

Yusuf Ali	(Allah) said: "Then get thee out from here: for thou art rejected, accursed.
Pickthal	He said: Go forth from hence, for lo! thou art outcast,
Arberry	Said He, 'Then go thou forth hence; thou art accursed.
Shakir	He said: Then get out of it, for surely you are driven away:
Sarwar	The Lord said, "Get out of here. You deserve to be stoned!
Khalifa	He said, "Therefore, you must be exiled, you will be banished.
Hilali/Khan	(Allah) said: "Then get out from here, for verily, you are outcast.
H/K/Saheeh	[Allah] said, "Then get out of Paradise, for indeed, you are expelled.
Malik	Allah said: "Get out of here: for you are accursed,[77]
QXP	Said He, "Go forth from here, for, behold, you are condemned.
Maulana Ali	He said: Go forth from hence! surely thou art driven away:
Free Minds	He said: "Therefore exit from it, you are outcast."
Qaribullah	'Begone! ' said He, 'you are stoned'.

George Sale	God said unto him, get thee hence therefore, for thou shalt be driven away from mercy:
JM Rodwell	He said: "Begone then hence: thou art accursed,

Asad	Said He: "Go forth, then, from this [angelic state] - for, behold, thou art henceforth accursed,

Sad 038:078

‏38:78 وان عليك لعنتي الى يوم الدين

Transliteration	Wa-inna AAalayka laAAnatee ila yawmi alddeeni
Literal	And that (E) on you (is) My curse/torture/expulsion to the Judgment Day/Resurrection Day .

Yusuf Ali	"And My curse shall be on thee till the Day of Judgment."
Pickthal	And lo! My curse is on thee till the Day of Judgment.
Arberry	Upon thee shall rest My curse, till the Day of Doom.'
Shakir	And surely My curse is on you to the day of judgment.
Sarwar	My condemnation will be with you until the Day of Judgment!".
Khalifa	"You have incurred My condemnation until the Day of Judgment."
Hilali/Khan	"And verily!, My Curse is on you till the Day of Recompense."
H/K/Saheeh	And indeed, upon you is My curse until the Day of Recompense."
Malik	and My curse shall be on you till the Day of Judgment."[78]
QXP	And My rejection is on you until the Day of Judgment."
Maulana Ali	And surely My curse is on thee to the day of Judgment.
Free Minds	"And My curse will be upon you until the Day of Judgment."
Qaribullah	'My curse shall rest on you until the Day of Recompense. '

George Sale	And my curse shall be upon thee, until the day of judgement.
JM Rodwell	And lo! my ban shall be on thee till the day of the reckoning."

Asad	and My rejection shall be thy due until the Day of Judgment!"

Sad 038:079

‏38:79 قال رب فانظرني الى يوم يبعثون

Transliteration	Qala rabbi faanthirnee ila yawmi yubAAathoona
Literal	He said: "My Lord so give me time/delay me to a day/time they be sent/resurrected/revived."

Yusuf Ali	(Iblis) said: "O my Lord! Give me then respite till the Day the (dead) are raised."
Pickthal	He said: My Lord! Reprieve me till the day when they are raised.
Arberry	Said he, 'My Lord, respite me till the day they shall be raised.'
Shakir	He said: My Lord! then respite me to the day that they are raised.
Sarwar	He said, "Lord, grant me respite until the Day of Resurrection".
Khalifa	He said, "My Lord, respite me till the Day of Resurrection."
Hilali/Khan	(Iblees (Satan)) said: "My Lord! Give me then respite till the Day the (dead) are resurrected."
H/K/Saheeh	He said, "My Lord, then reprieve me until the Day they are resurrected."
Malik	Iblees said: "O Lord! Then give me respite till the Day of Resurrection."[79]
QXP	Iblis said, "Then, My Lord! Give me respite till the Day when they are raised."
Maulana Ali	He said: My Lord, respite me to the day that they are raised.
Free Minds	He said: "My Lord, respite me till the Day they are resurrected."
Qaribullah	He (satan) replied: 'Respite me my Lord till the Day of Resurrection. '

George Sale	He replied, O Lord, respite me, therefore, until the day of resurrection.
JM Rodwell	He said: "O my Lord! respite me till the day of Resurrection."

Asad	Said [Iblis]: "Then, O my Sustainer, grant me a respite till the Day when all shall be raised from the dead!"

Sad 038:080

‏38:80 قال فانك من المنظرين

Transliteration	Qala fa-innaka mina almunthareena
Literal	He said: "So that you are from the given time/delayed ."

Yusuf Ali	(Allah) said: "Respite then is granted thee-
Pickthal	He said: Lo! thou art of those reprieved
Arberry	Said He, 'Thou art among the ones that are respited
Shakir	He said: Surely you are of the respited ones,
Sarwar	The Lord said, "You will only be given a respite
Khalifa	He said, "You are respited.
Hilali/Khan	(Allah) said: "Verily! You are of those allowed respite
H/K/Saheeh	[Allah] said, "So indeed, you are of those reprieved
Malik	Allah said: "Well, you are given respite[80]
QXP	Answered He, "Verily so, you shall be among those who are given respite. (15:36-38).
Maulana Ali	He said: Surely thou art of the respited ones.
Free Minds	He said: "You are respited."
Qaribullah	He (Allah) said: 'You are among those that are respited

George Sale	God said, verily thou shalt be one of those who are respited
JM Rodwell	He said, "One then of the respited shalt thou be,

Asad	Answered He: "Verily, so [be it:] thou shalt be among those who are granted respite

Sad 038:081

‏38:81 الى يوم الوقت المعلوم

Transliteration	Ila yawmi alwaqti almaAAloomi
Literal	To day/time (of) the time, the known.

Yusuf Ali	"Till the Day of the Time Appointed."
Pickthal	Until the day of the time appointed.
Arberry	until the day of the known time.'
Shakir	Till the period of the time made known.
Sarwar	for an appointed time".
Khalifa	"Until the appointed day."
Hilali/Khan	"Till the Day of the time appointed."
H/K/Saheeh	Until the Day of the time well-known."
Malik	till the Day of Appointed Time."[81]
QXP	Until the Day of Appointed Time."
Maulana Ali	Till the day of the time made known.
Free Minds	"Until the appointed Day."
Qaribullah	till the Day of the known time. '

George Sale	until the day of the determined time.
JM Rodwell	Till the day of the time appointed."

Asad	till the Day the time whereof is known [only to Me]." [The grant of "respite" to Iblis implies that he would have the power to tempt man until the end of time.]

Sad 038:082

‏38:82 قال فبعزتك لاغوينهم اجمعين

Transliteration	Qala fabiAAizzatika laoghwiyannahum ajmaAAeena
Literal	He said: "So with Your glory/might , I will misguide/lure them (E) all/all together."

Yusuf Ali	(Iblis) said: "Then, by Thy power, I will put them all in the wrong,-
Pickthal	He said: Then, by Thy might, I surely will beguile them every one,
Arberry	Said he, 'Now, by Thy glory, I shall pervert them all together,
Shakir	He said: Then by Thy Might I will surely make them live an evil life, all,
Sarwar	He said, "By Your Glory, I shall seduce all of them (children of Adam).
Khalifa	He said, "I swear by Your majesty, that I will send them all astray.
Hilali/Khan	(Iblees (Satan)) said: "By Your Might, then I will surely mislead them all,
H/K/Saheeh	[Iblees] said, "By your might, I will surely mislead them all
Malik	Iblees said: "I swear by Your Honor, I will mislead them all[82]
QXP	Iblis said, "I swear by Your Honor, I will certainly lead them all astray.
Maulana Ali	He said: Then by Thy Might! I will surely lead them all astray,
Free Minds	He said: "By Your majesty, I will mislead them all."
Qaribullah	He (satan) said: 'I swear by Your Might, that I will seduce all of them

George Sale	Eblis said, by thy might do I swear, I will surely seduce them all,
JM Rodwell	He said: "I swear by thy might then that all of them will I seduce,

Asad	[Whereupon Iblis] said: "Then [I swear] by Thy very might: I shall most certainly beguile them all into grievous error -

Sad 038:083

‏38:83 الا عبادك منهم المخلصين

Transliteration	Illa AAibadaka minhumu almukhlaseena
Literal	Except Your worshippers/slaves from them, the faithful/devoted

Yusuf Ali	"Except Thy Servants amongst them, sincere and purified (by Thy Grace)."
Pickthal	Save Thy single-minded slaves among them.
Arberry	excepting those Thy servants among them that are sincere.'
Shakir	Except Thy servants from among them, the purified ones.
Sarwar	except Your sincere servants among them".
Khalifa	"Except Your worshipers who are devoted absolutely to You alone."
Hilali/Khan	"Except Your chosen slaves amongst them (faithful, obedient, true believers of Islamic Monotheism)."
H/K/Saheeh	Except, among them, Your chosen servants."
Malik	except your chosen sincere devotees among them."[83]
QXP	But such of them as are Your sincere servants."
Maulana Ali	Except Thy servants from among them, the purified ones.
Free Minds	"Except for Your servants who are loyal."
Qaribullah	except those among them who are Your sincere worshipers. '

George Sale	except thy servants who shall be peculiarly chosen from among them.
JM Rodwell	Save thy sincere servants among them."

Asad	[all] save such of them as are truly Thy servants!"

Sad 038:084

‏38:84 قال فالحق والحق اقول

Transliteration	Qala faalhaqqu waalhaqqa aqoolu
Literal	He said: So the truth and the truth I say:"

Yusuf Ali	(Allah) said: "Then it is just and fitting- and I say what is just and fitting-
Pickthal	He said: The Truth is, and the Truth I speak,
Arberry	Said He, 'This is the truth, and the truth I say;
Shakir	He said: The truth then is and the truth do I speak:
Sarwar	The Lord said, "I swear by the Truth - and I speak the Truth -
Khalifa	He said, "This is the truth, and the truth is all that I utter.
Hilali/Khan	(Allah) said: "The Truth is, and the Truth I say,
H/K/Saheeh	[Allah] said, "The truth [is My oath], and the truth I say
Malik	Allah said: "Fair enough and now what I am going to say is also fair:[84]
QXP	Said He, "The Truth is this - and this Truth do I state:
Maulana Ali	He said: The Truth is, and the truth I speak --
Free Minds	He said: "The truth, and the truth is what I say"
Qaribullah	He (Allah) said: 'This is the truth, and I speak the truth:

George Sale	God said, it is a just sentence; and I speak the truth:
JM Rodwell	He said: "It is truth, and the truth I speak.

Asad	[And God] said: "This, then, is the truth! [Cf. 15:41 - "This is, with Me, a straight way"- and the corresponding note.] And this truth do I state:

Sad 038:085

‏38:85 لاملان جهنم منك وممن تبعك منهم اجمعين

Transliteration	Laamlaanna jahannama minka wamimman tabiAAaka minhum ajmaAAeena
Literal	I will fill (E) Hell from you and from who followed you from them all/all together.

Yusuf Ali	"That I will certainly fill Hell with thee and those that follow thee,- every one."
Pickthal	That I shall fill hell with thee and with such of them as follow thee, together.
Arberry	I shall assuredly fill Gehenna with thee, and with whosoever of them follows thee, all together.'
Shakir	That I will most certainly fill hell with you and with those among them who follow you, all.
Sarwar	that I shall certainly fill hell with you and your followers all together".
Khalifa	"I will fill Hell with you and all those who follow you."
Hilali/Khan	That I will fill Hell with you (Iblees (Satan)) and those of them (mankind) that follow you, together."
H/K/Saheeh	[That] I will surely fill Hell with you and those of them that follow you all together."
Malik	that I will fill hell with you and all of those who follow you among them."[85]
QXP	That certainly I will fill Hell with you and with such of them as follow you, together."
Maulana Ali	That I shall fill hell with thee and with all those among them who follow thee.
Free Minds	"That I will fill Hell with you and all those who follow you."
Qaribullah	I shall certainly fill Gehenna with you and every one of them that follows you. '

George Sale	I will surely fill hell with thee, and with such of them as shall follow thee, altogether.
JM Rodwell	From thee will I surely fill Hell, and with such of them as shall follow thee, one and all.

Asad	Most certainly will I fill hell with thee and such of them as shall follow thee, all together!"

Sad 038:086

‏38:86 قل ما اسألكم عليه من اجر وماانا من المتكلفين

Transliteration	Qul ma as-alukum AAalayhi min ajrin wama ana mina almutakallifeena
Literal	Say: "I do not ask/question you on it from a reward/wage/fee, and I am not from the pretentious/meddling .

Yusuf Ali	Say: "No reward do I ask of you for this (Qur'an), nor am I a pretender.
Pickthal	Say (O Muhammad, unto mankind): I ask of you no fee for this, and I am no simulating.
Arberry	Say: 'I ask of you no wage for it, neither am I of those who take things upon themselves.
Shakir	Say: I do not ask you for any reward for it; nor am I of those who affect:
Sarwar	(Muhammad), say, "I do not ask any reward for my preaching to you for I am not a pretender.
Khalifa	Say, "I do not ask you for any wage, and I am not an imposter.
Hilali/Khan	Say (O Muhammad SAW): "No wage do I ask of you for this (the Quran), nor am I one of the Mutakallifoon (those who pretend and fabricate things which do not exist).
H/K/Saheeh	Say, [O Muúammad], "I do not ask you for the Qurâ an any payment, and I am not of the pretentious
Malik	O Prophet, tell them: "I do not ask you any recompense for conveying this Message, nor do I pretend to be what I am not.[86]
QXP	(O Messenger) say to them, "I ask of you no reward for this Message, nor am I a pretender.
Maulana Ali	Say: I ask you no reward for it; nor am I of the impostors.
Free Minds	Say: "I do not ask you for any wage, nor am I a fraud."
Qaribullah	Say (Prophet Muhammad): 'For this I ask of you no wage, and I am not of those who take things upon themselves.

George Sale	Say unto the Meccans, I ask not of you any reward for this my preaching: Neither am I one of those who assume a part which belongs not to them.
JM Rodwell	Say: I ask no wage of you for this, nor am I one who intermeddleth.

Asad	SAY [O Prophet]: "No reward whatever do I ask of you for this [message]; and I am not one of those who claim to be what they are not. [The expression mutakallif denotes, primarily, "a person who takes too much upon himself", be it in action or in feeling; hence, a person who pretends to be more than he really is, or to feel what he does not really feel. In this instance, it indicates the Prophet's disclaimer of any "supernatural" status.]

Sad 038:087

‏38:87 ان هو الا ذكر للعالمين

Transliteration	In huwa illa thikrun lilAAalameena
Literal	That (E) it is except a reminder/remembrance to the creations all together/(universes).

Yusuf Ali	"This is no less than a Message to (all) the Worlds.
Pickthal	Lo! it is naught else than a reminder for all peoples
Arberry	It is nothing but a reminder unto all beings,
Shakir	It is nothing but a reminder to the nations;
Sarwar	It, (the Quran), is nothing but a reminder to you from the Lord of the Universe.
Khalifa	"This is a reminder for the world.
Hilali/Khan	"It (this Quran) is only a Reminder for all the Alameen (mankind and jinns).
H/K/Saheeh	It is but a reminder to the worlds.
Malik	This Qur'an is nothing but a Reminder to all the Worlds;[87]
QXP	This (Qur'an), behold, is no less than a Reminder to the Worlds.
Maulana Ali	It is naught but a Reminder to the nations.
Free Minds	"It is but a reminder for the worlds."
Qaribullah	This is nothing else but a reminder to all the worlds,

George Sale	The Koran is no other than an admonition unto all creatures:
JM Rodwell	Of a truth the Koran is no other than a warning to all creatures.

Asad	This [divine writ], behold, is no less than a reminder to all the worlds --

Sad 038:088

‏38:88 ولتعلمن نباه بعد حين

Transliteration	WalataAAlamunna nabaahu baAAda heenin
Literal	And you will know (E) its news/information after a time/period of time

Yusuf Ali	"And ye shall certainly know the truth of it (all) after a while."
Pickthal	And ye will come in time to know the truth thereof.
Arberry	and you shall surely know its tiding after a while.'
Shakir	And most certainly you will come to know about it after a time.
Sarwar	You will certainly know its truthfulness after a certain time.
Khalifa	"And you will certainly find out in awhile."
Hilali/Khan	"And you shall certainly know the truth of it after a while."
H/K/Saheeh	And you will surely know [the truth of] its information after a time."
Malik	and before long, you will certainly know its truth."[88]
QXP	And you will most certainly know the Truth of it all after a lapse of time."
Maulana Ali	And certainly you will come to know about it after a time.
Free Minds	"And you will come to know its news after awhile."
Qaribullah	and after a while you shall know its news. '

George Sale	And ye shall surely know what is delivered therein to be true, after a season.
JM Rodwell	And after a time shall ye surely know its message.

Asad	and you will most certainly grasp its purport after a lapse of time!"

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