সূরা বনী ইসরাঈল

সূরা বনী ইসরাঈল ,পরম পবিত্র ও মহিমাময় সত্তা তিনি, যিনি স্বীয় বান্দাকে রাত্রি বেলায় ভ্রমণ করিয়েছিলেন মসজিদে হারাম থেকে মসজিদে আকসা পর্যান্ত-যার চার দিকে আমি পর্যাপ্ত বরকত দান করেছি যাতে আমি তাঁকে কুদরতের কিছু নিদর্শন দেখিয়ে দেই। নিশ্চয়ই তিনি পরম শ্রবণকারী ও দর্শনশীল।
Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] [Tafsir Qurtubî, Vol. 10, Page 204]. Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayât (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ
Subhana allathee asra biAAabdihi laylan mina almasjidi alharami ila almasjidi al-aqsa allathee barakna hawlahu linuriyahu min ayatina innahu huwa alssameeAAu albaseeru

সূরা বনী ইসরাঈল

সূরা বনী ইসরাঈল

YUSUFALI: Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
PICKTHAL: Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
SHAKIR: Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.
KHALIFA: Most glorified is the One who summoned His servant (Muhammad) during the night, from the Sacred Masjid (of Mecca) to the farthest place of prostration, whose surroundings we have blessed, in order to show him some of our signs. He is the Hearer, the Seer.

আমি মূসাকে কিতাব দিয়েছি এবং সেটিকে বনী-ইসরাঈলের জন্যে হেদায়েতে পরিণত করেছি যে, তোমরা আমাকে ছাড়া কাউকে কার্যনিবাহী স্থির করো না।
And We gave Mûsa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): ”Take not other than Me as (your) Wakîl (Protector, Lord, or Disposer of your affairs, etc).

وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ أَلاَّ تَتَّخِذُواْ مِن دُونِي وَكِيلاً
Waatayna moosa alkitaba wajaAAalnahu hudan libanee isra-eela alla tattakhithoo min doonee wakeelan

YUSUFALI: We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): “Take not other than Me as Disposer of (your) affairs.”
PICKTHAL: We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me.
SHAKIR: And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me;
KHALIFA: Similarly, we gave Moses the scripture, and rendered it a beacon for the Children of Israel that: “You shall not set up any idol as a Lord and Master beside Me.”

তোমরা তাদের সন্তান, যাদেরকে আমি নূহের সাথে সওয়ার করিয়েছিলাম। নিশ্চয় সে ছিল কৃতজ্ঞ বান্দা।
”O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave.”

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا
Thurriyyata man hamalna maAAa noohin innahu kana AAabdan shakooran

YUSUFALI: O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.
PICKTHAL: (They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.
SHAKIR: The offspring of those whom We bore with Nuh; surely he was a grateful servant.
KHALIFA: They are descendants of those whom we carried with Noah; he was an appreciative servant.

আমি বনী ইসরাঈলকে কিতাবে পরিষ্কার বলে দিয়েছি যে, তোমরা পৃথিবীর বুকে দুবার অনর্থ সৃষ্টি করবে এবং অত্যন্ত বড় ধরনের অবাধ্যতায় লিপ্ত হবে।
And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant!

وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا
Waqadayna ila banee isra-eela fee alkitabi latufsidunna fee al-ardi marratayni walataAAlunna AAuluwwan kabeeran

YUSUFALI: And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!
PICKTHAL: And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants.
SHAKIR: And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice, and most certainly you will behave insolently with great insolence.
KHALIFA: We addressed the Children of Israel in the scripture: “You will commit gross evil on earth, twice. You are destined to fall into great heights of arrogance.

অতঃপর যখন প্রতিশ্রুতি সেই প্রথম সময়টি এল, তখন আমি তোমাদের বিরুদ্ধে প্রেরণ করলাম আমার কঠোর যোদ্ধা বান্দাদেরকে। অতঃপর তারা প্রতিটি জনপদের আনাচে-কানাচে পর্যন্ত ছড়িয়ে পড়ল। এ ওয়াদা পূর্ণ হওয়ারই ছিল।
So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled.

فَإِذَا جَاء وَعْدُ أُولاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِي بَأْسٍ شَدِيدٍ فَجَاسُواْ خِلاَلَ الدِّيَارِ وَكَانَ وَعْدًا مَّفْعُولاً
Fa-itha jaa waAAdu oolahuma baAAathna AAalaykum AAibadan lana olee ba/sin shadeedin fajasoo khilala alddiyari wakana waAAdan mafAAoolan

YUSUFALI: When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.
PICKTHAL: So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed.
SHAKIR: So when the promise for the first of the two came, We sent over you Our servants, of mighty prowess, so they went to and fro among the houses, and it was a promise to be accomplished.
KHALIFA: “When the first time comes to pass, we will send against you servants of ours who possess great might, and they will invade your homes. This is a prophecy that must come to pass.

অতঃপর আমি তোমাদের জন্যে তাদের বিরুদ্ধে পালা ঘুয়িয়ে দিলাম, তোমাদেরকে ধন-সম্পদ ও পুত্রসন্তান দ্বারা সাহায্য করলাম এবং তোমাদেরকে জনসংখ্যার দিক দিয়ে একটা বিরাট বাহিনীতে পরিণত করলাম।
Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in man power.

ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا
Thumma radadna lakumu alkarrata AAalayhim waamdadnakum bi-amwalin wabaneena wajaAAalnakum akthara nafeeran

YUSUFALI: Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.
PICKTHAL: Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.
SHAKIR: Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.
KHALIFA: “Afterwards, we will give you a turn over them, and will supply you with a lot of wealth and children; we will give you the upper hand.

তোমরা যদি ভাল কর, তবে নিজেদেরই ভাল করবে এবং যদি মন্দ কর তবে তাও নিজেদের জন্যেই। এরপর যখন দ্বিতীয় সে সময়টি এল, তখন অন্য বান্দাদেরকে প্রেরণ করলাম, যাতে তোমাদের মুখমন্ডল বিকৃত করে দেয়, আর মসজিদে ঢুকে পড়ে যেমন প্রথমবার ঢুকেছিল এবং যেখানেই জয়ী হয়, সেখানেই পুরোপুরি ধ্বংসযজ্ঞ চালায়।
(And We said): ”If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves.” Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands.

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاء وَعْدُ الآخِرَةِ لِيَسُوؤُواْ وُجُوهَكُمْ وَلِيَدْخُلُواْ الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُواْ مَا عَلَوْاْ تَتْبِيرًا
In ahsantum ahsantum li-anfusikum wa-in asa/tum falaha fa-itha jaa waAAdu al-akhirati liyasoo-oo wujoohakum waliyadkhuloo almasjida kama dakhaloohu awwala marratin waliyutabbiroo ma AAalaw tatbeeran

YUSUFALI: If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
PICKTHAL: (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
SHAKIR: If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction.
KHALIFA: “If you work righteousness, you work righteousness for your own good, but if you commit evil you do so to your own detriment. Thus, when the second time comes to pass, they will defeat you and enter the masjid, just as they did the first time. They will wipe out all the gains you had accomplished.”

হয়ত তোমাদের পালনকর্তা তোমাদের প্রতি অনুগ্রহ করবেন। কিন্তু যদি পুনরায় তদ্রূপ কর, আমিও পুনরায় তাই করব। আমি জাহান্নামকে কাফেরদের জন্যে কয়েদখানা করেছি।
[And We said in the Taurât (Torah)]: ”It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers.

عَسَى رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا
AAasa rabbukum an yarhamakum wa-in AAudtum AAudna wajaAAalna jahannama lilkafireena haseeran

YUSUFALI: It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).
PICKTHAL: It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.
SHAKIR: It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers.
KHALIFA: Your Lord showers you with His mercy. But if you revert to transgression, we will counter with retribution. We have designated Gehenna as a final abode for the disbelievers.

এই কোরআন এমন পথ প্রদর্শন করে, যা সর্বাধিক সরল এবং সৎকর্ম পরায়ণ মুমিনদেরকে সুসংবাদ দেয় যে, তাদের জন্যে মহা পুরস্কার রয়েছে।
Verily, this Qur’ân guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allâh and His Messenger, Muhammad SAW, etc.). who work deeds of righteousness, that they shall have a great reward (Paradise).

إِنَّ هَـذَا الْقُرْآنَ يِهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا
Inna hatha alqur-ana yahdee lillatee hiya aqwamu wayubashshiru almu/mineena allatheena yaAAmaloona alssalihati anna lahum ajran kabeeran

YUSUFALI: Verily this Qur’an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;
PICKTHAL: Lo! this Qur’an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.
SHAKIR: Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward.
KHALIFA: This Quran guides to the best path, and brings good news to the believers who lead a righteous life, that they have deserved a great recompense.

এবং যারা পরকালে বিশ্বাস করে না, আমি তাদের জন্যে যন্ত্রণাদায়ক শাস্তি প্রস্তুত করেছি।
And that those who believe not in the Hereafter (i.e. they disbelieve that they will be recompensed for what they did in this world, good or bad, etc.), for them We have prepared a painful torment (Hell).

وأَنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
Waanna allatheena la yu/minoona bial-akhirati aAAtadna lahum AAathaban aleeman

YUSUFALI: And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).
PICKTHAL: And that those who believe not in the Hereafter, for them We have prepared a painful doom.
SHAKIR: And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement.
KHALIFA: As for those who disbelieve in the Hereafter, we have prepared for them a painful retribution.

মানুষ যেভাবে কল্যাণ কামনা করে, সেভাবেই অকল্যাণ কামনা করে। মানুষ তো খুবই দ্রুততা প্রিয়।
And man invokes (Allâh) for evil as he invokes (Allâh) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): ”O Allâh! Curse him, etc.” and that one should not do, but one should be patient].

وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً
WayadAAu al-insanu bialshsharri duAAaahu bialkhayri wakana al-insanu AAajoolan

YUSUFALI: The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).
PICKTHAL: Man prayeth for evil as he prayeth for good; for man was ever hasty.
SHAKIR: And man prays for evil as he ought to pray for good, and man is ever hasty.
KHALIFA: The human being often prays for something that may hurt him, thinking that he is praying for something good. The human being is impatient.

আমি রাত্রি ও দিনকে দুটি নিদর্শন করেছি। অতঃপর নিস্প্রভ করে দিয়েছি রাতের নিদর্শন এবং দিনের নিদর্শনকে দেখার উপযোগী করেছি, যাতে তোমরা তোমাদের পালনকর্তার অনুগ্রহ অন্বেষণ কর এবং যাতে তোমরা স্থির করতে পার বছরসমূহের গণনা ও হিসাব এবং আমি সব বিষয়কে বিস্তারিত ভাবে বর্ণনা করেছি।
And We have appointed the night and the day as two Ayât (signs etc.). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.

وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلاً
WajaAAalna allayla waalnnahara ayatayni famahawna ayata allayli wajaAAalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaAAlamoo AAadada alssineena waalhisaba wakulla shay-in fassalnahu tafseelan

YUSUFALI: We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.
PICKTHAL: And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
SHAKIR: And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
KHALIFA: We rendered the night and the day two signs. We made the night dark, and the day lighted, that you may seek provisions from your Lord therein. This also establishes for you a timing system, and the means of calculation. We thus explain everything in detail.

আমি প্রত্যেক মানুষের কর্মকে তার গ্রীবলগ্ন করে রেখেছি। কেয়ামতের দিন বের করে দেখাব তাকে একটি কিতাব, যা সে খোলা অবস্থায় পাবে।
And We have fastened every man’s deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.

وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَآئِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا
Wakulla insanin alzamnahu ta-irahu fee AAunuqihi wanukhriju lahu yawma alqiyamati kitaban yalqahu manshooran

YUSUFALI: Every man’s fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.
PICKTHAL: And every man’s augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
SHAKIR: And We have made every man’s actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
KHALIFA: We have recorded the fate of every human being; it is tied to his neck. On the Day of Resurrection we will hand him a record that is accessible.

পাঠ কর তুমি তোমার কিতাব। আজ তোমার হিসাব গ্রহণের জন্যে তুমিই যথেষ্ট।
(It will be said to him): ”Read your book. You yourself are sufficient as a reckoner against you this Day.”

اقْرَأْ كَتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
Iqra/ kitabaka kafa binafsika alyawma AAalayka haseeban

YUSUFALI: (It will be said to him:) “Read thine (own) record: Sufficient is thy soul this day to make out an account against thee.”
PICKTHAL: (And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.
SHAKIR: Read your book; your own self is sufficient as a reckoner against you this day.
KHALIFA: Read your own record. Today, you suffice as your own reckoner.

যে কেউ সৎপথে চলে, তারা নিজের মঙ্গলের জন্যেই সৎ পথে চলে। আর যে পথভ্রষ্ট হয়, তারা নিজের অমঙ্গলের জন্যেই পথ ভ্রষ্ট হয়। কেউ অপরের বোঝা বহন করবে না। কোন রাসূল না পাঠানো পর্যন্ত আমি কাউকেই শাস্তি দান করি না।
Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another’s burden. And We never punish until We have sent a Messenger (to give warning).

مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
Mani ihtada fa-innama yahtadee linafsihi waman dalla fa-innama yadillu AAalayha wala taziru waziratun wizra okhra wama kunna muAAaththibeena hatta nabAAatha rasoolan

YUSUFALI: Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning).
PICKTHAL: Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another’s load, We never punish until we have sent a messenger.
SHAKIR: Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger.
KHALIFA: Whoever is guided, is guided for his own good, and whoever goes astray does so to his own detriment. No sinner will bear the sins of anyone else. We never punish without first sending a messenger.

যখন আমি কোন জনপদকে ধ্বংস করার ইচ্ছা করি তখন তার অবস্থাপন্ন লোকদেরকে উদ্ধুদ্ধ করি অতঃপর তারা পাপাচারে মেতে উঠে। তখন সে জনগোষ্টীর উপর আদেশ অবধারিত হয়ে যায়। অতঃপর আমি তাকে উঠিয়ে আছাড় দেই।
And when We decide to destroy a town (population), We (first) send a definite order (to obey Allâh and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.

وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
Wa-itha aradna an nuhlika qaryatan amarna mutrafeeha fafasaqoo feeha fahaqqa AAalayha alqawlu fadammarnaha tadmeeran

YUSUFALI: When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.
PICKTHAL: And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
SHAKIR: And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
KHALIFA: If we are to annihilate any community, we let the leaders commit vast corruption therein. Once they deserve retribution, we annihilate it completely.

নূহের পর আমি অনেক উম্মতকে ধ্বংস করেছি। আপনার পালনকর্তাই বান্দাদের পাপাচারের সংবাদ জানা ও দেখার জন্যে যথেষ্ট।
And how many generations have We destroyed after Nûh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.

وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًَا بَصِيرًا
Wakam ahlakna mina alqurooni min baAAdi noohin wakafa birabbika bithunoobi AAibadihi khabeeran baseeran

YUSUFALI: How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.
PICKTHAL: How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.
SHAKIR: And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants’ faults.
KHALIFA: Many a generation have we annihilated after Noah. Your Lord is most efficient in dealing with the sins of His servants; He is fully Cognizant, Seer.

যে কেউ ইহকাল কামনা করে, আমি সেসব লোককে যা ইচ্ছা সত্ত্বর দিয়ে দেই। অতঃপর তাদের জন্যে জাহান্নাম নির্ধারণ করি। ওরা তাতে নিন্দিত-বিতাড়িত অবস্থায় প্রবেশ করবে।
Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, ( far away from Allâh’s Mercy).

مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاء لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاهَا مَذْمُومًا مَّدْحُورًا
Man kana yureedu alAAajilata AAajjalna lahu feeha ma nashao liman nureedu thumma jaAAalna lahu jahannama yaslaha mathmooman madhooran

YUSUFALI: If any do wish for the transitory things (of this life), We readily grant them – such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
PICKTHAL: Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
SHAKIR: Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
KHALIFA: Anyone who chooses this fleeting life as his priority, we will rush to him what we decide to give him, then we commit him to Gehenna, where he suffers forever, despised and defeated.

আর যারা পরকাল কামনা করে এবং মুমিন অবস্থায় তার জন্য যথাযথ চেষ্টা-সাধনা করে, এমন লোকদের চেষ্টা স্বীকৃত হয়ে থাকে।
And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allâh’s Obedience) while he is a believer (in the Oneness of Allâh Islâmic Monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allâh).

وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
Waman arada al-akhirata wasaAAa laha saAAyaha wahuwa mu/minun faola-ika kana saAAyuhum mashkooran

YUSUFALI: Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).
PICKTHAL: And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
SHAKIR: And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
KHALIFA: As for those who choose the Hereafter as their priority, and work righteousness, while believing, their efforts will be appreciated.

এদেরকে এবং ওদেরকে প্রত্যেককে আমি আপনার পালনকর্তার দান পৌছে দেই এবং আপনার পালকর্তার দান অবধারিত।
To each these as well as those We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.

كُلاًّ نُّمِدُّ هَـؤُلاء وَهَـؤُلاء مِنْ عَطَاء رَبِّكَ وَمَا كَانَ عَطَاء رَبِّكَ مَحْظُورًا
Kullan numiddu haola-i wahaola-i min AAata-i rabbika wama kana AAatao rabbika mahthooran

YUSUFALI: Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).
PICKTHAL: Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
SHAKIR: All do We aid– these as well as those– out of the bounty of your Lord, and the bounty of your Lord is not confined.
KHALIFA: For each one of them we provide; we provide for those and these from your Lord’s bounties. Your Lord’s bounties are inexhaustible.

দেখুন, আমি তাদের একদলকে অপরের উপর কিভাবে শ্রেষ্ঠত্ব দান করলাম। পরকাল তো নিশ্চয়ই মর্তবায় শ্রেষ্ঠ এবং ফযীলতে শ্রেষ্ঠতম।
See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference.

انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلاً
Onthur kayfa faddalna baAAdahum AAala baAAdin walal-akhiratu akbaru darajatin waakbaru tafdeelan

YUSUFALI: See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.
PICKTHAL: See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
SHAKIR: See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
KHALIFA: Note how we preferred some people above others (in this life). The differences in the Hereafter are far greater and far more significant.

স্থির করো না আল্লাহর সাথে অন্য কোন উপাস্য। তাহলে তুমি নিন্দিত ও অসহায় হয়ে পড়বে।
Set not up with Allâh any other ilâh (god), (O man)! (This verse is addressed to Prophet Muhammad SAW , but its implication is general to all mankind), or you will sit down reproved, forsaken (in the Hell-fire).

لاَّ تَجْعَل مَعَ اللّهِ إِلَـهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولاً
La tajAAal maAAa Allahi ilahan akhara fataqAAuda mathmooman makhthoolan

YUSUFALI: Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution.
PICKTHAL: Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.
SHAKIR: Do not associate with Allah any other god, lest you sit down despised, neglected.
KHALIFA: You shall not set up any other god beside GOD, lest you end up despised and disgraced.

তোমার পালনকর্তা আদেশ করেছেন যে, তাঁকে ছাড়া অন্য কারও এবাদত করো না এবং পিতা-মাতার সাথে সদ্ব-ব্যবহার কর। তাদের মধ্যে কেউ অথবা উভয়েই যদি তোমার জীবদ্দশায় বার্ধক্যে উপনীত হয়; তবে তাদেরকে ‘উহ’ শব্দটিও বলো না এবং তাদেরকে ধমক দিও না এবং বল তাদেরকে শিষ্ঠাচারপূর্ণ কথা।
And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا
Waqada rabbuka alla taAAbudoo illa iyyahu wabialwalidayni ihsanan imma yablughanna AAindaka alkibara ahaduhuma aw kilahuma fala taqul lahuma offin wala tanharhuma waqul lahuma qawlan kareeman

YUSUFALI: Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
PICKTHAL: Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not “Fie” unto them nor repulse them, but speak unto them a gracious word.
SHAKIR: And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) “Ugh” nor chide them, and speak to them a generous word.
KHALIFA: Your Lord has decreed that you shall not worship except Him, and your parents shall be honored. As long as one or both of them live, you shall never say to them, “Uff” (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably.

সূরা বনী ইসরাঈল

তাদের সামনে ভালবাসার সাথে, নম্রভাবে মাথা নত করে দাও এবং বলঃ হে পালনকর্তা, তাদের উভয়ের প্রতি রহম কর, যেমন তারা আমাকে শৈশবকালে লালন-পালন করেছেন।
And lower unto them the wing of submission and humility through mercy, and say: ”My Lord! Bestow on them Your Mercy as they did bring me up when I was small.”

وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
Waikhfid lahuma janaha alththulli mina alrrahmati waqul rabbi irhamhuma kama rabbayanee sagheeran

YUSUFALI: And, out of kindness, lower to them the wing of humility, and say: “My Lord! bestow on them thy Mercy even as they cherished me in childhood.”
PICKTHAL: And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
SHAKIR: And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.
KHALIFA: And lower for them the wings of humility, and kindness, and say, “My Lord, have mercy on them, for they have raised me from infancy.”

তোমাদের পালনকর্তা তোমাদের মনে যা আছে তা ভালই জানেন। যদি তোমরা সৎ হও, তবে তিনি তওবাকারীদের জন্যে ক্ষমাশীল।
Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance.

رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا
Rabbukum aAAlamu bima fee nufoosikum in takoonoo saliheena fa-innahu kana lil-awwabeena ghafooran

YUSUFALI: Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
PICKTHAL: Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
SHAKIR: Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.
KHALIFA: Your Lord is fully aware of your innermost thoughts. If you maintain righteousness, He is Forgiver of those who repent.

আত্নীয়-স্বজনকে তার হক দান কর এবং অভাবগ্রস্ত ও মুসাফিরকেও। এবং কিছুতেই অপব্যয় করো না।
And give to the kindred his due and to the Miskîn (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift . [Tafsir. At-Tabarî, Vol. 10, Page 158 (Verse 9: 60)].

وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا
Waati tha alqurba haqqahu waalmiskeena waibna alssabeeli wala tubaththir tabtheeran

YUSUFALI: And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
PICKTHAL: Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
SHAKIR: And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
KHALIFA: You shall give the due alms to the relatives, the needy, the poor, and the traveling alien, but do not be excessive, extravagant.

নিশ্চয় অপব্যয়কারীরা শয়তানের ভাই। শয়তান স্বীয় পালনকর্তার প্রতি অতিশয় অকৃতজ্ঞ।
Verily, spendthrifts are brothers of the Shayatîn (devils), and the Shaitân (Devil ­ Satan) is ever ungrateful to his Lord.

إِنَّ الْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا
Inna almubaththireena kanoo ikhwana alshshayateeni wakana alshshaytanu lirabbihi kafooran

YUSUFALI: Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.
PICKTHAL: Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
SHAKIR: Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.
KHALIFA: The extravagant are brethren of the devils, and the devil is unappreciative of his Lord.

এবং তোমার পালনকর্তার করুণার প্রত্যাশায় অপেক্ষামান থাকাকালে যদি কোন সময় তাদেরকে বিমুখ করতে হয়, তখন তাদের সাথে নম্রভাবে কথা বল।
And if you (O Muhammad SAW) turn away from them (kindred, poor, wayfarer, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e. Allâh will give me and I shall give you).

وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا
Wa-imma tuAAridanna AAanhumu ibtighaa rahmatin min rabbika tarjooha faqul lahum qawlan maysooran

YUSUFALI: And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.
PICKTHAL: But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
SHAKIR: And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
KHALIFA: Even if you have to turn away from them, as you pursue the mercy of your Lord, you shall treat them in the nicest manner.

তুমি একেবারে ব্যয়-কুষ্ঠ হয়োনা এবং একেবারে মুক্ত হস্তও হয়ো না। তাহলে তুমি তিরস্কৃতি, নিঃস্ব হয়ে বসে থাকবে।
And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.

وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا
Wala tajAAal yadaka maghloolatan ila AAunuqika wala tabsutha kulla albasti fataqAAuda malooman mahsooran

YUSUFALI: Make not thy hand tied (like a niggard’s) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.
PICKTHAL: And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
SHAKIR: And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.
KHALIFA: You shall not keep your hand stingily tied to your neck, nor shall you foolishly open it up, lest you end up blamed and sorry.

নিশ্চয় তোমার পালকর্তা যাকে ইচ্ছা অধিক জীবনোপকরণ দান করেন এবং তিনিই তা সংকুচিতও করে দেন। তিনিই তাঁর বান্দাদের সম্পর্কে ভালোভাবে অবহিত,-সব কিছু দেখছেন।
Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.

إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
Inna rabbaka yabsutu alrrizqa liman yashao wayaqdiru innahu kana biAAibadihi khabeeran baseeran

YUSUFALI: Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.
PICKTHAL: Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
SHAKIR: Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants.
KHALIFA: For your Lord increases the provision for anyone He chooses, and reduces it. He is fully Cognizant of His creatures, Seer.

দারিদ্রের ভয়ে তোমাদের সন্তানদেরকে হত্যা করো না। তাদেরকে এবং তোমাদেরকে আমিই জীবনোপকরণ দিয়ে থাকি। নিশ্চয় তাদেরকে হত্যা করা মারাত্নক অপরাধ।
And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.

وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًا
Wala taqtuloo awladakum khashyata imlaqin nahnu narzuquhum wa-iyyakum inna qatlahum kana khit-an kabeeran

YUSUFALI: Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.
PICKTHAL: Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
SHAKIR: And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
KHALIFA: You shall not kill your children due to fear of poverty. We provide for them, as well as for you. Killing them is a gross offense.

আর ব্যভিচারের কাছেও যেয়ো না। নিশ্চয় এটা অশ্লীল কাজ এবং মন্দ পথ।
And come not near to the unlawful sexual intercourse. Verily, it is a Fâhishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allâh forgives him).

وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاً
Wala taqraboo alzzina innahu kana fahishatan wasaa sabeelan

YUSUFALI: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).
PICKTHAL: And come not near unto adultery. Lo! it is an abomination and an evil way.
SHAKIR: And go not nigh to fornication; surely it is an indecency and an evil way.
KHALIFA: You shall not commit adultery; it is a gross sin, and an evil behavior.

সে প্রাণকে হত্যা করো না, যাকে আল্লাহ হারাম করেছেন; কিন্তু ন্যায়ভাবে। যে ব্যক্তি অন্যায়ভাবে নিহত হয়, আমি তার উত্তরাধিকারীকে ক্ষমতা দান করি। অতএব, সে যেন হত্যার ব্যাপারে সীমা লঙ্ঘন না করে। নিশ্চয় সে সাহায্যপ্রাপ্ত।
And do not kill anyone which Allâh has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [(to demand Qisâs, Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e he should not kill except the killer only). Verily, he is helped (by the Islâmic law).

وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا
Wala taqtuloo alnnafsa allatee harrama Allahu illa bialhaqqi waman qutila mathlooman faqad jaAAalna liwaliyyihi sultanan fala yusrif fee alqatli innahu kana mansooran

YUSUFALI: Nor take life – which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).
PICKTHAL: And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
SHAKIR: And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
KHALIFA: You shall not kill any person – for GOD has made life sacred – except in the course of justice. If one is killed unjustly, then we give his heir authority to enforce justice. Thus, he shall not exceed the limits in avenging the murder; he will be helped.

আর, এতিমের মালের কাছেও যেয়ো না, একমাত্র তার কল্যাণ আকাংখা ছাড়া; সংশ্লিষ্ট ব্যক্তির যৌবনে পদার্পন করা পর্যন্ত এবং অঙ্গীকার পূর্ন কর। নিশ্চয় অঙ্গীকার সম্পর্কে জিজ্ঞাসাবাদ করা হবে।
And come not near to the orphan’s property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! the covenant, will be questioned about.

وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً
Wala taqraboo mala alyateemi illa biallatee hiya ahsanu hatta yablugha ashuddahu waawfoo bialAAahdi inna alAAahda kana mas-oolan

YUSUFALI: Come not nigh to the orphan’s property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).
PICKTHAL: Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
SHAKIR: And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.
KHALIFA: You shall not touch the orphans’ money except for their own good, until they reach maturity. You shall fulfill your covenants, for a covenant is a great responsibility.

মেপে দেয়ার সময় পূর্ণ মাপে দেবে এবং সঠিক দাঁড়িপালায় ওজন করবে। এটা উত্তম; এর পরিণাম শুভ।
And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.

وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
Waawfoo alkayla itha kiltum wazinoo bialqistasi almustaqeemi thalika khayrun waahsanu ta/weelan

YUSUFALI: Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.
PICKTHAL: Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
SHAKIR: And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.
KHALIFA: You shall give full measure when you trade, and weigh equitably. This is better and more righteous.

যে বিষয়ে তোমার কোন জ্ঞান নেই, তার পিছনে পড়ো না। নিশ্চয় কান, চক্ষু ও অন্তঃকরণ এদের প্রত্যেকটিই জিজ্ঞাসিত হবে।
And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one’s saying: ”I have seen,” while in fact he has not seen, or ”I have heard,” while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allâh).

وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً
Wala taqfu ma laysa laka bihi AAilmun inna alssamAAa waalbasara waalfu-ada kullu ola-ika kana AAanhu mas-oolan

YUSUFALI: And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).
PICKTHAL: (O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart – of each of these it will be asked.
SHAKIR: And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
KHALIFA: You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them.

পৃথিবীতে দম্ভভরে পদচারণা করো না। নিশ্চয় তুমি তো ভূ পৃষ্ঠকে কখনই বিদীর্ণ করতে পারবে না এবং উচ্চতায় তুমি কখনই পর্বত প্রমাণ হতে পারবে না।
And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.

وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً
Wala tamshi fee al-ardi marahan innaka lan takhriqa al-arda walan tablugha aljibala toolan

YUSUFALI: Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.
PICKTHAL: And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
SHAKIR: And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.
KHALIFA: You shall not walk proudly on earth – you cannot bore through the earth, nor can you be as tall as the mountains.

এ সবের মধ্যে যেগুলো মন্দকাজ, সেগুলো তোমার পালনকর্তার কাছে অপছন্দনীয়।
All the bad aspects of these (the above mentioned things) are hateful to your Lord.

كُلُّ ذَلِكَ كَانَ سَيٍّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا
Kullu thalika kana sayyi-ohu AAinda rabbika makroohan

YUSUFALI: Of all such things the evil is hateful in the sight of thy Lord.
PICKTHAL: The evil of all that is hateful in the sight of thy Lord.
SHAKIR: All this– the evil of it– is hateful in the sight of your Lord.
KHALIFA: All bad behavior is condemned by your Lord.

এটা ঐ হিকমতের অন্তর্ভূক্ত, যা আপনার পালনকর্তা আপনাকে ওহী মারফত দান করেছেন। আল্লাহর সাথে অন্য কোন উপাস্য স্থির করবেন না। তাহলে অভিযুক্ত ও আল্লাহর অনুগ্রহ থেকে বিতাড়িত অবস্থায় জাহান্নামে নিক্ষিপ্ত হবেন।
This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad SAW ). And set not up with Allâh any other ilâh (god) lest you should be thrown into Hell, blameworthy and rejected, (from Allâh’s Mercy).

ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلاَ تَجْعَلْ مَعَ اللّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا
Thalika mimma awha ilayka rabbuka mina alhikmati wala tajAAal maAAa Allahi ilahan akhara fatulqa fee jahannama malooman madhooran

YUSUFALI: These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.
PICKTHAL: This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
SHAKIR: This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.
KHALIFA: This is some of the wisdom inspired to you by your Lord. You shall not set up another god beside GOD, lest you end up in Gehenna, blamed and defeated.

তোমাদের পালনকর্তা কি তোমাদের জন্যে পুত্র সন্তান নির্ধারিত করেছেন এবং নিজের জন্যে ফেরেশতাদেরকে কন্যারূপে গ্রহণ করেছেন? নিশ্চয় তোমরা গুরুতর গর্হিত কথাবার্তা বলছ।
Has then your Lord (O pagans of Makkah) preferred for you sons, and taken for Himself from among the angels daughters. Verily! You utter an awful saying, indeed.

أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلآئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
Afaasfakum rabbukum bialbaneena waittakhatha mina almala-ikati inathan innakum lataqooloona qawlan AAatheeman

YUSUFALI: Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying!
PICKTHAL: Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
SHAKIR: What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.
KHALIFA: Has your Lord given you boys, while giving Himself the angels as daughters?! How could you utter such a blasphemy?

আমি এই কোরআনে নানাভাবে বুঝিয়েছি, যাতে তারা চিন্তা করে। অথচ এতে তাদের কেবল বিমুখতাই বৃদ্ধি পায়।
And surely, We have explained [Our Promises, Warnings and (set forth many) examples] in this Qur’ân that they (the disbelievers) may take heed, but it increases them in naught save aversion.

وَلَقَدْ صَرَّفْنَا فِي هَـذَا الْقُرْآنِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمْ إِلاَّ نُفُورًا
Walaqad sarrafna fee hatha alqur-ani liyaththakkaroo wama yazeeduhum illa nufooran

YUSUFALI: We have explained (things) in various (ways) in this Qur’an, in order that they may receive admonition, but it only increases their flight (from the Truth)!
PICKTHAL: We verily have displayed (Our warnings) in this Qur’an that they may take heed, but it increaseth them in naught save aversion.
SHAKIR: And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion.
KHALIFA: We have cited in this Quran (all kinds of examples), that they may take heed. But it only augments their aversion.

বলুনঃ তাদের কথামত যদি তাঁর সাথে অন্যান্য উপাস্য থাকত; তবে তারা আরশের মালিক পর্যন্ত পৌছার পথ অন্বেষন করত।
Say (O Muhammad SAW to these polytheists, pagans, etc.): ”If there had been other âliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).

قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لاَّبْتَغَوْاْ إِلَى ذِي الْعَرْشِ سَبِيلاً
Qul law kana maAAahu alihatun kama yaqooloona ithan laibtaghaw ila thee alAAarshi sabeelan

YUSUFALI: Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne!
PICKTHAL: Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
SHAKIR: Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
KHALIFA: Say, “If there were any other gods beside Him, as they claim, they would have tried to overthrow the Possessor of the throne.”

তিনি নেহায়েত পবিত্র ও মহিমান্বিত এবং তারা যা বলে থাকে তা থেকে বহু উর্ধ্বে।
Glorified and High be He! From ’Uluwan Kabîra (the great falsehood) that they say! (i.e.forged statements that there are other gods along with Allâh, but He is Allâh, the One, the Self-Sufficient Master, whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him).

سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا
Subhanahu wataAAala AAamma yaqooloona AAuluwwan kabeeran

YUSUFALI: Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)!
PICKTHAL: Glorified is He, and High Exalted above what they say!
SHAKIR: Glory be to Him and exalted be He in high exaltation above what they say.
KHALIFA: Be He glorified, He is much too exalted, far above their utterances.

সপ্ত আকাশ ও পৃথিবী এবং এগুলোর মধ্যে যাকিছু আছে সমস্ত কিছু তাঁরই পবিত্রতা ও মহিমা ঘোষণা করে। এবং এমন কিছু নেই যা তার সপ্রশংস পবিত্রতা ও মহিমা ঘোষনা করে না। কিন্তু তাদের পবিত্রতা, মহিমা ঘোষণা তোমরা অনুধাবন করতে পার না। নিশ্চয় তিনি অতি সহনশীল, ক্ষমাপরায়ণ।
The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.

تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
Tusabbihu lahu alssamawatu alssabAAu waal-ardu waman feehinna wa-in min shay-in illa yusabbihu bihamdihi walakin la tafqahoona tasbeehahum innahu kana haleeman ghafooran

YUSUFALI: The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
PICKTHAL: The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
SHAKIR: The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
KHALIFA: Glorifying Him are the seven universes, the earth, and everyone in them. There is nothing that does not glorify Him, but you do not understand their glorification. He is Clement, Forgiver.

যখন আপনি কোরআন পাঠ করেন, তখন আমি আপনার মধ্যে ও পরকালে অবিশ্বাসীদের মধ্যে প্রচ্ছন্ন পর্দা ফেলে দেই।
And when you (Muhammad SAW) recite the Qur’ân, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not).

وَإِذَا قَرَأْتَ الْقُرآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ حِجَابًا مَّسْتُورًا
Wa-itha qara/ta alqur-ana jaAAalna baynaka wabayna allatheena la yu/minoona bial-akhirati hijaban mastooran

YUSUFALI: When thou dost recite the Qur’an, We put, between thee and those who believe not in the Hereafter, a veil invisible:
PICKTHAL: And when thou recitest the Qur’an we place between thee and those who believe not in the Hereafter a hidden barrier;
SHAKIR: And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier;
KHALIFA: When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier.

আমি তাদের অন্তরের উপর আবরণ রেখে দেই, যাতে তারা একে উপলব্ধি করতে না পারে এবং তাদের কর্ণকুহরে বোঝা চাপিয়ে দেই। যখন আপনি কোরআনে পালনকর্তার একত্ব আবৃত্তি করেন, তখন ও অনীহাবশতঃ ওরা পৃষ্ট প্রদর্শন করে চলে যায়।
And We have put coverings over their hearts lest, they should understand it (the Qur’ân), and in their ears deafness. And when you make mention of your Lord Alone [Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh) Islâmic Monotheism ()] in the Qur’ân, they turn on their backs, fleeing in extreme dislikeness.

وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْاْ عَلَى أَدْبَارِهِمْ نُفُورًا
WajaAAalna AAala quloobihim akinnatan an yafqahoohu wafee athanihim waqran wa-itha thakarta rabbaka fee alqur-ani wahdahu wallaw AAala adbarihim nufooran

YUSUFALI: And We put coverings over their hearts (and minds) lest they should understand the Qur’an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur’an, they turn on their backs, fleeing (from the Truth).
PICKTHAL: And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur’an, they turn their backs in aversion.
SHAKIR: And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion.
KHALIFA: We place shields around their minds, to prevent them from understanding it, and deafness in their ears. And when you preach your Lord, using the Quran alone, they run away in aversion.

যখন তারা কান পেতে আপনার কথা শোনে, তখন তারা কেন কান পেতে তা শোনে, তা আমি ভাল জানি এবং এও জানি গোপনে আলোচনাকালে যখন জালেমরা বলে, তোমরা তো এক যাদুগ্রস্থ ব্যক্তির অনুসরণ করছ।
We know best of what they listen to, when they listen to you. And when they take secret counsel, behold, the Zâlimûn (polytheists and wrong-doers, etc.) say: ”You follow none but a bewitched man.”

نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسْحُورًا
Nahnu aAAlamu bima yastamiAAoona bihi ith yastamiAAoona ilayka wa-ith hum najwa ith yaqoolu alththalimoona in tattabiAAoona illa rajulan mashooran

YUSUFALI: We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, “Ye follow none other than a man bewitched!”
PICKTHAL: We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.
SHAKIR: We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.
KHALIFA: We are fully aware of what they hear, when they listen to you, and when they conspire secretly – the disbelievers say,”You are following a crazy man.”

দেখুন, ওরা আপনার জন্যে কেমন উপমা দেয়। ওরা পথভ্রষ্ট হয়েছে। অতএব, ওরা পথ পেতে পারে না।
See what examples they have put forward for you. So they have gone astray, and never can they find a way.

انظُرْ كَيْفَ ضَرَبُواْ لَكَ الأَمْثَالَ فَضَلُّواْ فَلاَ يَسْتَطِيعْونَ سَبِيلاً
Onthur kayfa daraboo laka al-amthala fadalloo fala yastateeAAoona sabeelan

YUSUFALI: See what similes they strike for thee: but they have gone astray, and never can they find a way.
PICKTHAL: See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
SHAKIR: See what they liken you to! So they have gone astray and cannot find the way.
KHALIFA: Note how they describe you, and how this causes them to stray off the path.

তারা বলেঃ যখন আমরা অস্থিতে পরিণত ও চূর্ণ বিচূর্ণ হয়ে যাব, তখনও কি নতুন করে সৃজিত হয়ে উত্থিত হব?
And they say: ”When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?”

وَقَالُواْ أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
Waqaloo a-itha kunna AAithaman warufatan a-inna lamabAAoothoona khalqan jadeedan

YUSUFALI: They say: “What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?”
PICKTHAL: And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?
SHAKIR: And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
KHALIFA: They said, “After we turn into bones and fragments, we get resurrected anew?!”

বলুনঃ তোমরা পাথর হয়ে যাও কিংবা লোহা।
Say (O Muhammad SAW) ”Be you stones or iron,”

قُل كُونُواْ حِجَارَةً أَوْ حَدِيدًا
Qul koonoo hijaratan aw hadeedan

YUSUFALI: Say: “(Nay!) be ye stones or iron,
PICKTHAL: Say: Be ye stones or iron
SHAKIR: Say: Become stones or iron,
KHALIFA: Say, “Even if you turn into rocks or iron.

অথবা এমন কোন বস্তু, যা তোমাদের ধারণায় খুবই কঠিন; তথাপি তারা বলবেঃ আমাদের কে পুর্নবার কে সৃষ্টি করবে। বলুনঃ যিনি তোমাদেরকে প্রথমবার সৃজন করেছেন। অতঃপর তারা আপনার সামনে মাথা নাড়বে এবং বলবেঃ এটা কবে হবে? বলুনঃ হবে, সম্ভবতঃ শ্রীঘ্রই।
”Or some created thing that is yet greater (or harder) in your breasts (thoughts to be resurrected, even then you shall be resurrected)” Then, they will say: ”Who shall bring us back (to life)?” Say: ”He Who created you first!” Then, they will shake their heads at you and say: ”When will that be ?” Say: ”Perhaps it is near!”

أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَن يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَن يَكُونَ قَرِيبًا
Aw khalqan mimma yakburu fee sudoorikum fasayaqooloona man yuAAeeduna quli allathee fatarakum awwala marratin fasayunghidoona ilayka ruoosahum wayaqooloona mata huwa qul AAasa an yakoona qareeban

YUSUFALI: “Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!” then will they say: “Who will cause us to return?” Say: “He who created you first!” Then will they wag their heads towards thee, and say, “When will that be?” Say, “May be it will be quite soon!
PICKTHAL: Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
SHAKIR: Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh.
KHALIFA: “Even if you turn into any kind of creation that you deem impossible.” They will then say, “Who will bring us back?” Say, “The One who created you in the first place.” They will then shake their heads and say, “When will that be?” Say, “It may be closer than you think.”

যেদিন তিনি তোমাদেরকে আহবান করবেন, অতঃপর তোমরা তাঁর প্রশংসা করতে করতে চলে আসবে। এবং তোমরা অনুমান করবে যে, সামান্য সময়ই অবস্থান করেছিলে।
On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!

يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
Yawma yadAAookum fatastajeeboona bihamdihi watathunnoona in labithtum illa qaleelan

YUSUFALI: “It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!”
PICKTHAL: A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
SHAKIR: On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while).
KHALIFA: The day He summons you, you will respond by praising Him, and you will then realize that you had lasted in this life but a short while.

আমার বান্দাদেরকে বলে দিন, তারা যেন যা উত্তম এমন কথাই বলে। শয়তান তাদের মধ্যে সংঘর্ষ বাধায়। নিশ্চয় শয়তান মানুষের প্রকাশ্য শত্রু।
And say to My slaves (i.e. the true believers of Islâmic Monotheism) that they should (only) say those words that are the best. (Because) Shaitân (Satan) verily, sows disagreements among them. Surely, Shaitân (Satan) is to man a plain enemy.

وَقُل لِّعِبَادِي يَقُولُواْ الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلإِنْسَانِ عَدُوًّا مُّبِينًا
Waqul liAAibadee yaqooloo allatee hiya ahsanu inna alshshaytana yanzaghu baynahum inna alshshaytana kana lil-insani AAaduwwan mubeenan

YUSUFALI: Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.
PICKTHAL: Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
SHAKIR: And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man.
KHALIFA: Tell My servants to treat each other in the best possible manner, for the devil will always try to drive a wedge among them. Surely, the devil is man’s most ardent enemy.

তোমাদের পালনকর্তা তোমাদের সম্পর্কে ভালভাবে জ্ঞাত আছেন। তিনি যদি চান, তোমাদের প্রতি রহমত করবেন কিংবা যদি চান, তোমাদের আযাব দিবেন। আমি আপনাকে ওদের সবার তত্ত্বাবধায়ক রূপে প্রেরণ করিনি।
Your Lord knows you best, if He will, He will have mercy on you, or if He will, He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over them.

رَّبُّكُمْ أَعْلَمُ بِكُمْ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلاً
Rabbukum aAAlamu bikum in yasha/ yarhamkum aw in yasha/ yuAAaththibkum wama arsalnaka AAalayhim wakeelan

YUSUFALI: It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them.
PICKTHAL: Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.
SHAKIR: Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them.
KHALIFA: Your Lord knows you best. According to His knowledge, He may shower you with mercy, or He may requite you. We did not send you to be their advocate.

আপনার পালনকর্তা তাদের সম্পর্কে ভালভাবে জ্ঞাত আছেন, যারা আকাশসমূহে ও ভুপৃষ্ঠে রয়েছে। আমি তো কতক পয়গম্বরকে কতক পয়গম্বরের উপর শ্রেষ্ঠত্ব দান করেছি এবং দাউদকে যবুর দান করেছি।
And your Lord knows best all who are in the heavens and the earth. And indeed, We have preferred some of the Prophets above others, and to Dawûd (David) We gave the Zabûr (Psalms).

وَرَبُّكَ أَعْلَمُ بِمَن فِي السَّمَاوَاتِ وَالأَرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورًا
Warabbuka aAAlamu biman fee alssamawati waal-ardi walaqad faddalna baAAda alnnabiyyeena AAala baAAdin waatayna dawooda zabooran

YUSUFALI: And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms.
PICKTHAL: And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms.
SHAKIR: And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture.
KHALIFA: Your Lord is the best knower of everyone in the heavens and the earth. In accordance with this knowledge, we preferred some prophets over others. For example, we gave David the Psalms.

বলুনঃ আল্লাহ ব্যতীত যাদেরকে তোমরা উপাস্য মনে কর, তাদেরকে আহবান কর। অথচ ওরা তো তোমাদের কষ্ট দুর করার ক্ষমতা রাখে না এবং তা পরিবর্তনও করতে পারে না।
Say (O Muhammad SAW): ”Call unto those besides Him whom you pretend [to be gods like angels, Iesâ (Jesus), ’Uzair (Ezra), etc.]. They have neither the power to remove the adversity from you nor even to shift it from you to another person.”

قُلِ ادْعُواْ الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً
Quli odAAu allatheena zaAAamtum min doonihi fala yamlikoona kashfa alddurri AAankum wala tahweelan

YUSUFALI: Say: “Call on those – besides Him – whom ye fancy: they have neither the power to remove your troubles from you nor to change them.”
PICKTHAL: Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
SHAKIR: Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference.
KHALIFA: Say, “Implore whatever idols you have set up beside Him.” They have no power to relieve your afflictions, nor can they prevent them.

যাদেরকে তারা আহবান করে, তারা নিজেরাই তো তাদের পালনকর্তার নৈকট্য লাভের জন্য মধ্যস্থ তালাশ করে যে, তাদের মধ্যে কে নৈকট্যশীল। তারা তাঁর রহমতের আশা করে এবং তাঁর শাস্তিকে ভয় করে। নিশ্চয় আপনার পালনকর্তার শাস্তি ভয়াবহ।
Those whom they call upon [like ’Iesa (Jesus) ­ son of Maryam (Mary), ’Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest and they [’Iesa (Jesus), ’Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!

أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
Ola-ika allatheena yadAAoona yabtaghoona ila rabbihimu alwaseelata ayyuhum aqrabu wayarjoona rahmatahu wayakhafoona AAathabahu inna AAathaba rabbika kana mahthooran

YUSUFALI: Those whom they call upon do desire (for themselves) means of access to their Lord, – even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.
PICKTHAL: Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
SHAKIR: Those whom they call upon, themselves seek the means of access to their Lord– whoever of them is nearest– and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.
KHALIFA: Even the idols that they implore are seeking the ways and means towards their Lord. They pray for His mercy, and fear His retribution. Surely, the retribution of your Lord is dreadful.

এমন কোন জনপদ নেই, যাকে আমি কেয়ামত দিবসের পূর্বে ধ্বংস করব না অথবা যাকে কঠোর শাস্তি দেব না। এটা তো গ্রন্থে লিপিবদ্ধ হয়ে গেছে।
And there is not a town (population) but We shall destroy it before the Day of Resurrection, or punish it with a severe torment. That is written in the Book (of our Decrees)

وَإِن مَّن قَرْيَةٍ إِلاَّ نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا كَانَ ذَلِك فِي الْكِتَابِ مَسْطُورًا
Wa-in min qaryatin illa nahnu muhlikooha qabla yawmi alqiyamati aw muAAaththibooha AAathaban shadeedan kana thalika fee alkitabi mastooran

YUSUFALI: There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record.
PICKTHAL: There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
SHAKIR: And there is not a town but We will destroy it before the day of resurrection or chastise it with a severe chastisement; this is written in the Divine ordinance.
KHALIFA: There is not a community that we will not annihilate before the Day of Resurrection, or inflict severe retribution upon them. This is already written down in the book.

পূর্ববর্তীগণ কতৃêক নিদর্শন অস্বীকার করার ফলেই আমাকে নিদর্শনাবলী প্রেরণ থেকে বিরত থাকতে হয়েছে। আমি তাদেরকে বোঝাবার জন্যে সামুদকে উষ্ট্রী দিয়েছিলাম। অতঃপর তারা তার প্রতি জুলুম করেছিল। আমি ভীতি প্রদর্শনের উদ্দেশেই নিদর্শন প্রেরণ করি।
And nothing stops Us from sending the Ayât (proofs, evidences, signs) but that the people of old denied them. And We sent the she-camel to Thamûd as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).

وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالآيَاتِ إِلاَّ أَن كَذَّبَ بِهَا الأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا وَمَا نُرْسِلُ بِالآيَاتِ إِلاَّ تَخْوِيفًا
Wama manaAAana an nursila bial-ayati illa an kaththaba biha al-awwaloona waatayna thamooda alnnaqata mubsiratan fathalamoo biha wama nursilu bial-ayati illa takhweefan

YUSUFALI: And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).
PICKTHAL: Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel – a clear portent save to warn.
SHAKIR: And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel– a manifest sign– but on her account they did injustice, and We do not send signs but to make (men) fear.
KHALIFA: What stopped us from sending the miracles is that the previous generations have rejected them. For example, we showed Thamoud the camel, a profound (miracle), but they transgressed against it. We sent the miracles only to instill reverence.

এবং স্মরণ করুন, আমি আপনাকে বলে দিয়েছিলাম যে, আপনার পালনকর্তা মানুষকে পরিবেষ্টন করে রেখেছেন এবং যে দৃশ্য আমি আপনাকে দেখিয়েছি তাও কোরআনে উল্লেখিত অভিশপ্ত বৃক্ষ কেবল মানুষের পরীক্ষার জন্যে। আমি তাদেরকে ভয় প্রদর্শন করি। কিন্তু এতে তাদের অবাধ্যতাই আরও বৃদ্ধি পায়।
And (remember) when We told you: ”Verily! Your Lord has encompassed mankind (i.e. they are in His Grip).” And We made not the vision which we showed you (O Muhammad as an actual eye-witness and not as a dream on the night of Al-Isrâ’) but a trial for mankind, and likewise the accursed tree (Zaqqûm, mentioned) in the Qur’ân. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allâh.

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي القُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
Wa-ith qulna laka inna rabbaka ahata bialnnasi wama jaAAalna alrru/ya allatee araynaka illa fitnatan lilnnasi waalshshajarata almalAAoonata fee alqur-ani wanukhawwifuhum fama yazeeduhum illa tughyanan kabeeran

YUSUFALI: Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur’an: We put terror (and warning) into them, but it only increases their inordinate transgression!
PICKTHAL: And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur’an. We warn them, but it increaseth them in naught save gross impiety.
SHAKIR: And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.
KHALIFA: We informed you that your Lord fully controls the people, and we rendered the vision that we showed you a test for the people, and the tree that is accursed in the Quran. We showed them solid proofs to instill reverence in them, but this only augmented their defiance.

স্মরণ কর, যখন আমি ফেরেশতাদেরকে বললামঃ আদমকে সেজদা কর, তখন ইবলীস ব্যতীত সবাই সেজদায় পড়ে গেল। কিন্তু সে বললঃ আমি কি এমন ব্যক্তিকে সেজদা করব, যাকে আপনি মাটির দ্বারা সৃষ্টি করেছেন?
And (remember) when We said to the angels: ”Prostrate unto Adam.” They prostrated except Iblîs (Satan). He said: ”Shall I prostrate to one whom You created from clay?”

وَإِذْ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إَلاَّ إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا
Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa qala aasjudu liman khalaqta teenan

YUSUFALI: Behold! We said to the angels: “Bow down unto Adam”: They bowed down except Iblis: He said, “Shall I bow down to one whom Thou didst create from clay?”
PICKTHAL: And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
SHAKIR: And when We said to the angels: Make obeisance to Adam; they made obeisance, but Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast created of dust?
KHALIFA: When we said to the angels, “Fall prostrate before Adam,” they fell prostrate, except Satan. He said, “Shall I prostrate to one You created from mud?”

সে বললঃ দেখুন তো, এনা সে ব্যক্তি, যাকে আপনি আমার চাইতেও উচ্চ মার্যাদা দিয়ে দিয়েছেন। যদি আপনি আমাকে কেয়ামত দিবস পর্যন্ত সময় দেন, তবে আমি সামান্য সংখ্যক ছাড়া তার বংশধরদেরকে সমূলে নষ্ট করে দেব।
[Iblîs (Satan)] said: ”See? This one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely seize and mislead his offspring (by sending them astray) all but a few!”

قَالَ أَرَأَيْتَكَ هَـذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً
Qala araaytaka hatha allathee karramta AAalayya la-in akhkhartani ila yawmi alqiyamati laahtanikanna thurriyyatahu illa qaleelan

YUSUFALI: He said: “Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway – all but a few!”
PICKTHAL: He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
SHAKIR: He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst respite me to the day of resurrection, I will most certainly cause his progeny to perish except a few.
KHALIFA: He said, “Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few.”

আল্লাহ বলেনঃ চলে যা, অতঃপর তাদের মধ্য থেকে যে তোর অনুগামী হবে, জাহান্নামই হবে তাদের সবার শাস্তি-ভরপুর শাস্তি।
(Allâh) said: ”Go, and whosoever of them follows you, surely! Hell will be the recompense of you (all) an ample recompense.

قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاء مَّوْفُورًا
Qala ithhab faman tabiAAaka minhum fa-inna jahannama jazaokum jazaan mawfooran

YUSUFALI: (Allah) said: “Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense.
PICKTHAL: He said: Go, and whosoever of them followeth thee – lo! hell will be your payment, ample payment.
SHAKIR: He said: Be gone! for whoever of them will follow you, then surely hell is your recompense, a full recompense:
KHALIFA: He said, “Then go; you and those who follow you will end up in Hell as your requital; an equitable requital.

সূরা বনী ইসরাঈল

তুই সত্যচ্যুত করে তাদের মধ্য থেকে যাকে পারিস স্বীয় আওয়ায দ্বারা, স্বীয় অশ্বারোহী ও পদাতিক বাহিনী নিয়ে তাদেরকে আক্রমণ কর, তাদের অর্থ-সম্পদ ও সন্তান-সন্ততিতে শরীক হয়ে যা এবং তাদেরকে প্রতিশ্রুতি দে। ছলনা ছাড়া শয়তান তাদেরকে কোন প্রতিশ্রুতি দেয় না।
”And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allâh’s disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them.” But Satan promises them nothing but deceit.

وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الأَمْوَالِ وَالأَوْلادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا
Waistafziz mani istataAAta minhum bisawtika waajlib AAalayhim bikhaylika warajlika washarik-hum fee al-amwali waal-awladi waAAidhum wama yaAAiduhumu alshshaytanu illa ghurooran

YUSUFALI: “Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them.” But Satan promises them nothing but deceit.
PICKTHAL: And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
SHAKIR: And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive:
KHALIFA: “You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion.

আমার বান্দাদের উপর তোর কোন ক্ষমতা নেই আপনার পালনকর্তা যথেষ্ট কার্যনির্বাহী।
”Verily! My slaves (i.e the true believers of Islâmic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian.”

إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلاً
Inna AAibadee laysa laka AAalayhim sultanun wakafa birabbika wakeelan

YUSUFALI: “As for My servants, no authority shalt thou have over them:” Enough is thy Lord for a Disposer of affairs.
PICKTHAL: Lo! My (faithful) bondmen – over them thou hast no power, and thy Lord sufficeth as (their) guardian.
SHAKIR: Surely (as for) My servants, you have no authority over them; and your Lord is sufficient as a Protector.
KHALIFA: “As for My servants, you have no power over them.” Your Lord suffices as an advocate.

তোমাদের পালনকর্তা তিনিই, যিনি তোমাদের জন্যে সমুদ্রে জলযান চালনা করেন, যাতে তোমরা তার অনুগ্রহ অন্বেষন করতে পারো। নিঃ সন্দেহে তিনি তোমাদের প্রতি পরম দয়ালূ।
Your Lord is He Who drives the ship for you through the sea, in order that you may seek of His Bounty. Truly! He is Ever Most Merciful towards you.

رَّبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُواْ مِن فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا
Rabbukumu allathee yuzjee lakumu alfulka fee albahri litabtaghoo min fadlihi innahu kana bikum raheeman

YUSUFALI: Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful.
PICKTHAL: (O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you.
SHAKIR: Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you.
KHALIFA: Your Lord is the One who causes the ships to float on the ocean, that you may seek His bounties. He is Most Merciful towards you.

যখন সমুদ্রে তোমাদের উপর বিপদ আসে, তখন শুধু আল্লাহ ব্যতীত যাদেরকে তোমরা আহবান করে থাক তাদেরকে তোমরা বিস্মৃত হয়ে যাও। অতঃপর তিনি যখন তোমাদেরকে স্থলে ভিড়িয়ে উদ্ধার করে নেন, তখন তোমরা মুখ ফিরিয়ে নাও। মানুষ বড়ই অকৃতজ্ঞ।
And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allâh Alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.

وَإِذَا مَسَّكُمُ الْضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَّ إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الإِنْسَانُ كَفُورًا
Wa-itha massakumu alddurru fee albahri dalla man tadAAoona illa iyyahu falamma najjakum ila albarri aAAradtum wakana al-insanu kafooran

YUSUFALI: When distress seizes you at sea, those that ye call upon – besides Himself – leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!
PICKTHAL: And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless.
SHAKIR: And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful.
KHALIFA: If you are afflicted in the middle of the sea, you forget your idols and sincerely implore Him alone. But as soon as He saves you to the shore, you revert. Indeed, the human being is unappreciative.

তোমরা কি এ বিষয়ে নিশ্চিন্ত রয়েছ যে, তিনি তোমাদেরকে স্থলভাগে কোথাও ভূগর্ভস্থ করবেন না। অথবা তোমাদের উপর প্রস্তর বর্ষণকারী ঘুর্ণিঝড় প্রেরণ করবেন না, তখন তোমরা নিজেদের জন্যে কোন কর্মবিধায়ক পাবে না।
Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sand-storm? Then, you shall find no Wakîl (guardian one to guard you from the torment).

أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً
Afaamintum an yakhsifa bikum janiba albarri aw yursila AAalaykum hasiban thumma la tajidoo lakum wakeelan

YUSUFALI: Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?
PICKTHAL: Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector?
SHAKIR: What! Do you then feel secure that He will not cause a tract of land to engulf you or send on you a tornado? Then you shall not find a protector for yourselves.
KHALIFA: Have you guaranteed that He will not cause the land, on shore, to swallow you? Or, that He will not send upon you a tempest, then you find no protector?

অথবা তোমরা কি এ বিষয়ে নিশ্চিন্ত যে, তিনি তোমাদেরকে আরেকবার সমুদ্রে নিয়ে যাবেন না, অতঃপর তোমাদের জন্যে মহা ঝটিকা প্রেরণ করবেন না, অতঃপর অকৃতজ্ঞতার শাস্তিস্বরূপ তোমাদেরকে নিমজ্জত করবেন না, তখন তোমরা আমার বিরুদ্ধে এ বিষয়ে সাহায্যকারী কাউকে পাবে না।
Or do you feel secure that He will not send you back a second time to sea and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us?

أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفا مِّنَ الرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لاَ تَجِدُواْ لَكُمْ عَلَيْنَا بِهِ تَبِيعًا
Am amintum an yuAAeedakum feehi taratan okhra fayursila AAalaykum qasifan mina alrreehi fayughriqakum bima kafartum thumma la tajidoo lakum AAalayna bihi tabeeAAan

YUSUFALI: Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us?
PICKTHAL: Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?
SHAKIR: Or, do you feel secure that He will (not) take you back into it another time, then send on you a fierce gale and thus drown you on account of your ungratefulness? Then you shall not find any aider against Us in the matter.
KHALIFA: Have you guaranteed that He will not return you to the sea another time, then send upon you a storm that drowns you because of your disbelief? Once this happens, we will not give you another chance.

নিশ্চয় আমি আদম সন্তানকে মর্যাদা দান করেছি, আমি তাদেরকে স্থলে ও জলে চলাচলের বাহন দান করেছি; তাদেরকে উত্তম জীবনোপকরণ প্রদান করেছি এবং তাদেরকে অনেক সৃষ্ট বস্তুর উপর শ্রেষ্ঠত্ব দান করেছি।
And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibât (lawful good things), and have preferred them above many of those whom We have created with a marked preference.

وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً
Walaqad karramna banee adama wahamalnahum fee albarri waalbahri warazaqnahum mina alttayyibati wafaddalnahum AAala katheerin mimman khalaqna tafdeelan

YUSUFALI: We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation.
PICKTHAL: Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
SHAKIR: And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.
KHALIFA: We have honored the children of Adam, and provided them with rides on land and in the sea. We provided for them good provisions, and we gave them greater advantages than many of our creatures.

স্মরণ কর, যেদিন আমি প্রত্যেক দলকে তাদের নেতাসহ আহবান করব, অতঃপর যাদেরকে তাদের ডান হাতে আমলনামা দেয়া হবে, তারা নিজেদের আমলনামা পাঠ করবে এবং তাদের প্রতি সামান্য পরিমাণও জুলুম হবে না।
(And remember) the Day when We shall call together all human beings with their (respective) Imâm [their Prophets, or their records of good and bad deeds, or their Holy Books like the Qur’ân, the Taurât (Torah), the Injeel (Gospel), etc.]. So whosoever is given his record in his right hand, such will read their records, and they will not be dealt with unjustly in the least.

يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَـئِكَ يَقْرَؤُونَ كِتَابَهُمْ وَلاَ يُظْلَمُونَ فَتِيلاً
Yawma nadAAoo kulla onasin bi-imamihim faman ootiya kitabahu biyameenihi faola-ika yaqraoona kitabahum wala yuthlamoona fateelan

YUSUFALI: One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.
PICKTHAL: On the day when We shall summon all men with their record, whoso is given his book in his right hand – such will read their book and they will not be wronged a shred.
SHAKIR: (Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
KHALIFA: The day will come when we summon every people, together with their record. As for those who are given a record of righteousness, they will read their record and will not suffer the least injustice.

যে ব্যক্তি ইহকালে অন্ধ ছিল সে পরকালেও অন্ধ এবং অধিকতর পথভ্রান্ত।
And whoever is blind in this world (i.e., does not see Allâh’s Signs and believes not in Him), will be blind in the Hereafter, and more astray from the Path.

وَمَن كَانَ فِي هَـذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلاً
Waman kana fee hathihi aAAma fahuwa fee al-akhirati aAAma waadallu sabeelan

YUSUFALI: But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.
PICKTHAL: Whoso is blind here will be blind in the Hereafter, and yet further from the road.
SHAKIR: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.
KHALIFA: As for those who are blind in this life, they will be blind in the Hereafter; even a lot worse.

তারা তো আপনাকে হটিয়ে দিতে চাচ্ছিল যে বিষয় আমি আপনার প্রতি ওহীর মাধ্যমে যা প্রেরণ করেছি তা থেকে আপনার পদঙ্খলন ঘটানোর জন্যে তারা চুড়ান্ত চেষ্টা করেছে, যাতে আপনি আমার প্রতি কিছু মিথ্যা সম্বন্ধযুক্ত করেন। এতে সফল হলে তারা আপনাকে বন্ধুরূপে গ্রহণ করে নিত।
Verily, they were about to tempt you away from that which We have revealed (the Qur’ân) unto you (O Muhammad SAW), to fabricate something other than it against Us, and then they would certainly have taken you a friend!

وَإِن كَادُواْ لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لاَّتَّخَذُوكَ خَلِيلاً
Wa-in kadoo layaftinoonaka AAani allathee awhayna ilayka litaftariya AAalayna ghayrahu wa-ithan laittakhathooka khaleelan

YUSUFALI: And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!
PICKTHAL: And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.
SHAKIR: And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend.
KHALIFA: They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend.

আমি আপনাকে দৃঢ়পদ না রাখলে আপনি তাদের প্রতি কিছুটা ঝুঁকেই পড়তেন।
And had We not made you stand firm, you would nearly have inclined to them a little.

وَلَوْلاَ أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلاً
Walawla an thabbatnaka laqad kidta tarkanu ilayhim shay-an qaleelan

YUSUFALI: And had We not given thee strength, thou wouldst nearly have inclined to them a little.
PICKTHAL: And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.
SHAKIR: And had it not been that We had already established you, you would certainly have been near to incline to them a little;
KHALIFA: If it were not that we strengthened you, you almost leaned towards them just a little bit.

তখন আমি অবশ্যই আপনাকে ইহজীবনে ও পরজীবনে দ্বিগুণ শাস্তির আস্বাদন করাতাম। এ সময় আপনি আমার মোকাবিলায় কোন সাহায্যকারী পেতেন না।
In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us.

إِذاً لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرًا
Ithan laathaqnaka diAAfa alhayati wadiAAfa almamati thumma la tajidu laka AAalayna naseeran

YUSUFALI: In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!
PICKTHAL: Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
SHAKIR: In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.
KHALIFA: Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us.

তারা তো আপনাকে এ ভুখন্ড থেকে উৎখাত করে দিতে চুড়ান্ত চেষ্টা করেছিল যাতে আপনাকে এখান থেকে বহিস্কার করে দেয়া যায়। তখন তারাও আপনার পর সেখানে অল্প কালই মাত্র টিকে থাকত।
And Verily, they were about to frighten you so much as to drive you out from the land. But in that case they would not have stayed (therein) after you, expcept for a little while.

وَإِن كَادُواْ لَيَسْتَفِزُّونَكَ مِنَ الأَرْضِ لِيُخْرِجوكَ مِنْهَا وَإِذًا لاَّ يَلْبَثُونَ خِلافَكَ إِلاَّ قَلِيلاً
Wa-in kadoo layastafizzoonaka mina al-ardi liyukhrijooka minha wa-ithan la yalbathoona khilafaka illa qaleelan

YUSUFALI: Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.
PICKTHAL: And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
SHAKIR: And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.
KHALIFA: They almost banished you from the land to get rid of you, so they could revert as soon as you left.

আপনার পূর্বে আমি যত রসূল প্রেরণ করেছি, তাদের ক্ষেত্রেও এরূপ নিয়ম ছিল। আপনি আমার নিয়মের কোন ব্যতিক্রম পাবেন না।
(This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad SAW), and you will not find any alteration in Our Sunnah (rule or way, etc.).

سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلاَ تَجِدُ لِسُنَّتِنَا تَحْوِيلاً
Sunnata man qad arsalna qablaka min rusulina wala tajidu lisunnatina tahweelan

YUSUFALI: (This was Our) way with the messengers We sent before thee: thou wilt find no change in Our ways.
PICKTHAL: (Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
SHAKIR: (This is Our) course with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course.
KHALIFA: This has been consistently the case with all the messengers that we sent before you, and you will find that our system never changes.

সূর্য ঢলে পড়ার সময় থেকে রাত্রির অন্ধকার পর্যন্ত নামায কায়েম করুন এবং ফজরের কোরআন পাঠও। নিশ্চয় ফজরের কোরআন পাঠ মুখোমুখি হয়।
Perform As­Salât (Iqamât-as-Salât) from mid-day till the darkness of the night (i.e. the Zuhr, ’Asr, Maghrib, and ’Ishâ’ prayers), and recite the Qur’ân in the early dawn (i.e. the morning prayer). Verily, the recitation of the Qur’ân in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).

أَقِمِ الصَّلاَةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا
Aqimi alssalata lidulooki alshshamsi ila ghasaqi allayli waqur-ana alfajri inna qur-ana alfajri kana mashhoodan

YUSUFALI: Establish regular prayers – at the sun’s decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.
PICKTHAL: Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur’an at dawn. Lo! (the recital of) the Qur’an at dawn is ever witnessed.
SHAKIR: Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.
KHALIFA: You shall observe the Contact Prayer (Salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.

রাত্রির কিছু অংশ কোরআন পাঠ সহ জাগ্রত থাকুন। এটা আপনার জন্যে অতিরিক্ত। হয়ত বা আপনার পালনকর্তা আপনাকে মোকামে মাহমুদে পৌঁছাবেন।
And in some parts of the night (also) offer the Salât (prayer) with it (i.e. recite the Qur’an in the prayer), as an additional prayer (Tahajjud optional prayer Nawâfil) for you (O Muhammad SAW). It may be that your Lord will raise you to Maqâman Mahmûda (a station of praise and glory, i.e. the highest degree in Paradise!).

وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا
Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan

YUSUFALI: And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory!
PICKTHAL: And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
SHAKIR: And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
KHALIFA: During the night, you shall meditate for extra credit, that your Lord may raise you to an honorable rank.

বলুনঃ হে পালনকর্তা! আমাকে দাখিল করুন সত্যরূপে এবং আমাকে বের করুন সত্যরূপে এবং দান করুন আমাকে নিজের কাছ থেকে রাষ্ট্রীয় সাহায্য।
And say (O Muhammad SAW): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof).

وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا
Waqul rabbi adkhilnee mudkhala sidqin waakhrijnee mukhraja sidqin waijAAal lee min ladunka sultanan naseeran

YUSUFALI: Say: “O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me).”
PICKTHAL: And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
SHAKIR: And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).
KHALIFA: And say, “My Lord, admit me an honorable admittance, and let me depart an honorable departure, and grant me from You a powerful support.”

বলুনঃ সত্য এসেছে এবং মিথ্যা বিলুপ্ত হয়েছে। নিশ্চয় মিথ্যা বিলুপ্ত হওয়ারই ছিল।
And say: ”Truth (i.e. Islâmic Monotheism or this Qur’ân or Jihâd against polytheists) has come and Bâtil (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! Bâtil is ever bound to vanish.”

وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا
Waqul jaa alhaqqu wazahaqa albatilu inna albatila kana zahooqan

YUSUFALI: And say: “Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.”
PICKTHAL: And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.
SHAKIR: And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).
KHALIFA: Proclaim, “The truth has prevailed, and falsehood has vanished; falsehood will inevitably vanish.”

আমি কোরআনে এমন বিষয় নাযিল করি যা রোগের সুচিকিৎসা এবং মুমিনের জন্য রহমত। গোনাহগারদের তো এতে শুধু ক্ষতিই বৃদ্ধি পায়।
And We send down from the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it), and it increases the Zâlimûn (polytheists and wrong-doers) nothing but loss.

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا
Wanunazzilu mina alqur-ani ma huwa shifaon warahmatun lilmu/mineena wala yazeedu alththalimeena illa khasaran

YUSUFALI: We send down (stage by stage) in the Qur’an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
PICKTHAL: And We reveal of the Qur’an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
SHAKIR: And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.
KHALIFA: We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.

আমি মানুষকে নেয়ামত দান করলে সে মুখ ফিরিয়ে নেয় এবং অহংকারে দুরে সরে যায়; যখন তাকে কোন অনিষ্ট স্পর্শ করে, তখন সে একেবারে হতাশ হয়ে পড়ে।
And when We bestow Our Grace on man (the disbeliever), he turns away and becomes arrogant, far away from the Right Path. And when evil touches him he is in great despair.

وَإِذَآ أَنْعَمْنَا عَلَى الإِنسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَؤُوسًا
Wa-itha anAAamna AAala al-insani aAArada wanaa bijanibihi wa-itha massahu alshsharru kana yaoosan

YUSUFALI: Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair!
PICKTHAL: And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair.
SHAKIR: And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing.
KHALIFA: When we bless the human being, he becomes preoccupied and heedless. But when adversity strikes him, he turns despondent.

বলুনঃ প্রত্যেকেই নিজ রীতি অনুযায়ী কাজ করে। অতঃপর আপনার পালনকর্তা বিশেষ রূপে জানেন, কে সর্বাপেক্ষা নির্ভূল পথে আছে।
Say (O Muhammad SAW to mankind): ”Each one does according to Shakilatihi (i.e. his way or his religion or his intentions, etc.), and your Lord knows best of him whose path (religion, etc.) is right.”

قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً
Qul kullun yaAAmalu AAala shakilatihi farabbukum aAAlamu biman huwa ahda sabeelan

YUSUFALI: Say: “Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way.”
PICKTHAL: Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right.
SHAKIR: Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path.
KHALIFA: Say, “Everyone works in accordance with his belief, and your Lord knows best which ones are guided in the right path.”

তারা আপনাকে রূহ সম্পর্কে জিজ্ঞেস করে। বলে দিনঃ রূহ আমার পালনকর্তার আদেশ ঘটিত। এ বিষয়ে তোমাদেরকে সামান্য জ্ঞানই দান করা হয়েছে।
And they ask you (O Muhammad SAW) concerning the Rûh (the Spirit); Say: ”The Rûh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.”

وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّن الْعِلْمِ إِلاَّ قَلِيلاً
Wayas-aloonaka AAani alrroohi quli alrroohu min amri rabbee wama ooteetum mina alAAilmi illa qaleelan

YUSUFALI: They ask thee concerning the Spirit (of inspiration). Say: “The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)”
PICKTHAL: They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
SHAKIR: And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little.
KHALIFA: They ask you about the revelation. Say, “The revelation comes from my Lord. The knowledge given to you is minute.”

আমি ইচ্ছা করলে আপনার কাছে ওহীর মাধমে যা প্রেরণ করেছি তা অবশ্যই প্রত্যাহার করতে পারতাম। অতঃপর আপনি নিজের জন্যে তা আনয়নের ব্যাপারে আমার মোকাবিলায় কোন দায়িত্ব বহনকারী পাবেন না।
And if We willed We could surely take away that which We have revealed to you by inspiration (i.e. this Qur’ân). Then you would find no protector for you against Us in that respect.

وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لاَ تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلاً
Wala-in shi/na lanathhabanna biallathee awhayna ilayka thumma la tajidu laka bihi AAalayna wakeelan

YUSUFALI: If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,-
PICKTHAL: And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
SHAKIR: And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us.
KHALIFA: If we will, we can take back what we revealed to you, then you will find no protector against us.

এ প্রত্যাহার না করা আপনার পালনকর্তার মেহেরবানী। নিশ্চয় আপনার প্রতি তাঁর করুণা বিরাট।
Except as a Mercy from your Lord. Verily! His Grace unto you (O Muhammad SAW) is ever great.

إِلاَّ رَحْمَةً مِّن رَّبِّكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا
Illa rahmatan min rabbika inna fadlahu kana AAalayka kabeeran

YUSUFALI: Except for Mercy from thy Lord: for his bounty is to thee (indeed) great.
PICKTHAL: (It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
SHAKIR: But on account of mercy from your Lord– surely His grace to you is abundant.
KHALIFA: This is but mercy from your Lord. His blessings upon you have been great.

বলুনঃ যদি মানব ও জ্বিন এই কোরআনের অনুরূপ রচনা করে আনয়নের জন্যে জড়ো হয়, এবং তারা পরস্পরের সাহায্যকারী হয়; তবুও তারা কখনও এর অনুরূপ রচনা করে আনতে পারবে না।
Say: ”If the mankind and the jinns were together to produce the like of this Qur’ân, they could not produce the like thereof, even if they helped one another.”

قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْآنِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
Qul la-ini ijtamaAAati al-insu waaljinnu AAala an ya/too bimithli hatha alqur-ani la ya/toona bimithlihi walaw kana baAAduhum libaAAdin thaheeran

YUSUFALI: Say: “If the whole of mankind and Jinns were to gather together to produce the like of this Qur’an, they could not produce the like thereof, even if they backed up each other with help and support.
PICKTHAL: Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur’an, they could not produce the like thereof though they were helpers one of another.
SHAKIR: Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others.
KHALIFA: Say, “If all the humans and all the jinns banded together in order to produce a Quran like this, they could never produce anything like it, no matter how much assistance they lent one another.”

আমি এই কোরআনে মানুষকে বিভিন্ন উপকার দ্বারা সব রকম বিষয়বস্তু বুঝিয়েছি। কিন্তু অধিকাংশ লোক অস্বীকার না করে থাকেনি।
And indeed We have fully explained to mankind, in this Qur’ân, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief.

وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَـذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا
Walaqad sarrafna lilnnasi fee hatha alqur-ani min kulli mathalin faaba aktharu alnnasi illa kufooran

YUSUFALI: And We have explained to man, in this Qur’an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!
PICKTHAL: And verily We have displayed for mankind in this Qur’an all kind of similitudes, but most of mankind refuse aught save disbelief.
SHAKIR: And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying.
KHALIFA: We have cited for the people in this Quran all kinds of examples, but most people insist upon disbelieving.

এবং তারা বলেঃ আমরা কখনও আপনাকে বিশ্বাস করব না, যে পর্যন্ত না আপনি ভূপৃষ্ঠ থেকে আমাদের জন্যে একটি ঝরণা প্রবাহিত করে দিন।
And they say: ”We shall not believe in you (O Muhammad SAW), until you cause a spring to gush forth from the earth for us;

وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الأَرْضِ يَنبُوعًا
Waqaloo lan nu/mina laka hatta tafjura lana mina al-ardi yanbooAAan

YUSUFALI: They say: “We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,
PICKTHAL: And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
SHAKIR: And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us.
KHALIFA: They said, “We will not believe you unless you cause a spring to gush out of the ground.

অথবা আপনার জন্যে খেজুরের ও আঙ্গুরের একটি বাগান হবে, অতঃপর আপনি তার মধ্যে নির্ঝরিনীসমূহ প্রবাহিত করে দেবেন।
”Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly;

أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الأَنْهَارَ خِلالَهَا تَفْجِيرًا
Aw takoona laka jannatun min nakheelin waAAinabin fatufajjira al-anhara khilalaha tafjeeran

YUSUFALI: “Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
PICKTHAL: Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly;
SHAKIR: Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out.
KHALIFA: “Or unless you own a garden of date palms and grapes, with rivers running through it.

অথবা আপনি যেমন বলে থাকেন, তেমনিভাবে আমাদের উপর আসমানকে খন্ড-বিখন্ড করে ফেলে দেবেন অথবা আল্লাহ ও ফেরেশতাদেরকে আমাদের সামনে নিয়ে আসবেন।
”Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allâh and the angels before (us) face to face;

أَوْ تُسْقِطَ السَّمَاء كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللّهِ وَالْمَلآئِكَةِ قَبِيلاً
Aw tusqita alssamaa kama zaAAamta AAalayna kisafan aw ta/tiya biAllahi waalmala-ikati qabeelan

YUSUFALI: “Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face:
PICKTHAL: Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
SHAKIR: Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us).
KHALIFA: “Or unless you cause masses from the sky, as you claimed, to fall on us. Or unless you bring GOD and the angels before our eyes.

অথবা আপনার কোন সোনার তৈরী গৃহ হবে অথবা আপনি আকাশে আরোহণ করবেন এবং আমরা আপনার আকাশে আরোহণকে কখনও বিশ্বাস করবনা, যে পর্যন্ত না আপনি অবতীর্ণ করেন আমাদের প্রতি এক গ্রন্থ, যা আমরা পাঠ করব। বলুনঃ পবিত্র মহান আমার পালনকর্তা, একজন মানব, একজন রসূল বৈ আমি কে?
”Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.” Say (O Muhammad SAW): ”Glorified (and Exalted) be my Lord (Allâh) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?”

أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاء وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً
Aw yakoona laka baytun min zukhrufin aw tarqa fee alssama-i walan nu/mina liruqiyyika hatta tunazzila AAalayna kitaban naqraohu qul subhana rabbee hal kuntu illa basharan rasoolan

YUSUFALI: “Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read.” Say: “Glory to my Lord! Am I aught but a man,- a messenger?”
PICKTHAL: Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be Glorified! Am I aught save a mortal messenger?
SHAKIR: Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger?
KHALIFA: “Or unless you own a luxurious mansion, or unless you climb into the sky. Even if you do climb, we will not believe unless you bring a book that we can read.” Say, “Glory be to my Lord. Am I any more than a human messenger?”

আল্লাহ কি মানুষকে পয়গম্বর করে পাঠিয়েছেন? তাদের এই উক্তিই মানুষকে ঈমান আনয়ন থেকে বিরত রাখে, যখন তাদের নিকট আসে হেদায়েত।
And nothing prevented men from believing when the guidance came to them, except that they said: ”Has Allâh sent a man as (His) Messenger?”

وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُواْ إِذْ جَاءهُمُ الْهُدَى إِلاَّ أَن قَالُواْ أَبَعَثَ اللّهُ بَشَرًا رَّسُولاً
Wama manaAAa alnnasa an yu/minoo ith jaahumu alhuda illa an qaloo abaAAatha Allahu basharan rasoolan

YUSUFALI: What kept men back from belief when Guidance came to them, was nothing but this: they said, “Has Allah sent a man (like us) to be (His) Messenger?”
PICKTHAL: And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
SHAKIR: And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be a messenger?
KHALIFA: What prevented the people from believing when the guidance came to them is their saying, “Did GOD send a human being as a messenger?”

বলুনঃ যদি পৃথিবীতে ফেরেশতারা স্বচ্ছন্দে বিচরণ করত, তবে আমি আকাশ থেকে কোন ফেরেশতাকেই তাদের নিকট পয়গাম্বর করে প্রেরণ করতাম।
Say: ”If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.”

قُل لَّوْ كَانَ فِي الأَرْضِ مَلآئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاء مَلَكًا رَّسُولاً
Qul law kana fee al-ardi mala-ikatun yamshoona mutma-inneena lanazzalna AAalayhim mina alssama-i malakan rasoolan

YUSUFALI: Say, “If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger.”
PICKTHAL: Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
SHAKIR: Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger.
KHALIFA: Say, “If the earth were inhabited by angels, we would have sent down to them from the sky an angel messenger.

বলুনঃ আমার ও তোমাদের মধ্যে সত্য প্রতিষ্ঠাকারী হিসেবে আল্লাহই যথেষ্ট। তিনি তো স্বীয় বান্দাদের বিষয়ে খবর রাখেন ও দেখেন।
Say: ”Sufficient is Allâh for a witness between me and you. Verily! He is the All-Knower, the All-Seer of His slaves.”

قُلْ كَفَى بِاللّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
Qul kafa biAllahi shaheedan baynee wabaynakum innahu kana biAAibadihi khabeeran baseeran

YUSUFALI: Say: “Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees (all things).
PICKTHAL: Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves.
SHAKIR: Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing.
KHALIFA: Say, “GOD suffices as a witness between me and you. He is fully Cognizant of His worshipers, Seer.”

আল্লাহ যাকে পথ প্রদর্শন করেন, সেই তো সঠিক পথ প্রাপ্ত এবং যাকে পথ ভ্রষ্ট করেন, তাদের জন্যে আপনি আল্লাহ ছাড়া কোন সাহায্যকারী পাবেন না। আমি কেয়ামতের দিন তাদের সমবেত করব তাদের মুখে ভর দিয়ে চলা অবস্থায়, অন্ধ অবস্থায়, মুক অবস্থায় এবং বধির অবস্থায়। তাদের আবাসস্থল জাহান্নাম। যখনই নির্বাপিত হওয়ার উপক্রম হবে আমি তখন তাদের জন্যে অগ্নি আরও বৃদ্ধি করে দিব।
And he whom Allâh guides, he is led aright; but he whom He sends astray for such you will find no Auliyâ’ (helpers and protectors, etc.), besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf, their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.

وَمَن يَهْدِ اللّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاء مِن دُونِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
Waman yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahum awliyaa min doonihi wanahshuruhum yawma alqiyamati AAala wujoohihim AAumyan wabukman wasumman ma/wahum jahannamu kullama khabat zidnahum saAAeeran

YUSUFALI: It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray – for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.
PICKTHAL: And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
SHAKIR: And whomsoever Allah guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning.
KHALIFA: Whomever GOD guides is the truly guided one. And whomever He sends astray, you will never find for them any lords and masters beside Him. We will summon them on the Day of Resurrection forcibly; blind, dumb, and deaf. Their destination is Hell; whenever it cools down, we will increase their fire.

এটাই তাদের শাস্তি। কারণ, তারা আমার নিদর্শনসমূহ অস্বীকার করেছে এবং বলেছেঃ আমরা যখন অস্থিতে পরিণত ও চুর্ণ-বিচুর্ণ হয়ে যাব, তখনও কি আমরা নতুনভাবে সৃজিত হয়ে উত্থিত হব?
That is their recompense, because they denied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: ”When we are bones and fragments, shall we really be raised up as a new creation?”

ذَلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُواْ بِآيَاتِنَا وَقَالُواْ أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
Thalika jazaohum bi-annahum kafaroo bi-ayatina waqaloo a-itha kunna AAithaman warufatan a-inna lamabAAoothoona khalqan jadeedan

YUSUFALI: That is their recompense, because they rejected Our signs, and said, “When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?”
PICKTHAL: That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
SHAKIR: This is their retribution because they disbelieved in Our communications and said What! when we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation?
KHALIFA: Such is their just retribution, since they rejected our revelations. They said, “After we turn into bones and fragments, do we get resurrected into a new creation?”

তারা কি দেখেনি যে, যে আল্লাহ আসমান ও যমিন সৃজিত করেছেন, তিনি তাদের মত মানুষও পুনরায় সৃষ্টি করতে সক্ষম? তিনি তাদের জন্যে স্থির করেছেন একটি নির্দিষ্ট কাল, এতে কোন সন্দেহ নেই; অতঃপর জালেমরা অস্বীকার ছাড়া কিছু করেনি।
See they not that Allâh, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is not doubt. But the Zâlimûn (polytheists and wrong-doers, etc.) refuse (the truth the Message of Islâmic Monotheism, and accept nothing) but disbelief.

أَوَلَمْ يَرَوْاْ أَنَّ اللّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ قَادِرٌ عَلَى أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلاً لاَّ رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إَلاَّ كُفُورًا
Awa lam yaraw anna Allaha allathee khalaqa alssamawati waal-arda qadirun AAala an yakhluqa mithlahum wajaAAala lahum ajalan la rayba feehi faaba alththalimoona illa kufooran

YUSUFALI: See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
PICKTHAL: Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
SHAKIR: Do they not consider that Allah, Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying.
KHALIFA: Could they not see that the GOD who created the heavens and the earth is able to create the same creations? (That) He has predetermined for them an irrevocable life span? Yet, the disbelievers insist upon disbelieving.

বলুনঃ যদি আমার পালনকর্তার রহমতের ভান্ডার তোমাদের হাতে থাকত, তবে ব্যয়িত হয়ে যাওয়ার আশঙ্কায় অবশ্যই তা ধরে রাখতে। মানুষ তো অতিশয় কৃপণ।
Say (to the disbelievers): ”If you possessed the treasure of the Mercy of my Lord (wealth, money, provision, etc.), then you would surely hold back (from spending) for fear of (being exhausted), and man is ever miserly!”

قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ وَكَانَ الإنسَانُ قَتُورًا
Qul law antum tamlikoona khaza-ina rahmati rabbee ithan laamsaktum khashyata al-infaqi wakana al-insanu qatooran

YUSUFALI: Say: “If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!”
PICKTHAL: Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
SHAKIR: Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly.
KHALIFA: Proclaim, “If you possessed my Lord’s treasures of mercy, you would have withheld them, fearing that you might exhaust them. The human being is stingy.”

আপনি বণী-ইসরাঈলকে জিজ্ঞেস করুন, আমি মূসাকে নয়টি প্রকাশ্য নিদর্শন দান করেছি। যখন তিনি তাদের কাছে আগমন করেন, ফেরাউন তাকে বললঃ হে মূসা, আমার ধারনায় তুমি তো জাদুগ্রস্থ।
And indeed We gave to Mûsa (Moses) nine clear signs. Ask then the Children of Israel, when he came to them, then Fir’aun (Pharaoh) said to him: ”O Mûsa (Moses)! I think you are indeed bewitched.”

وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءهُمْ فَقَالَ لَهُ فِرْعَونُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا
Walaqad atayna moosa tisAAa ayatin bayyinatin fais-al banee isra-eela ith jaahum faqala lahu firAAawnu innee laathunnuka ya moosa mashooran

YUSUFALI: To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: “O Moses! I consider thee, indeed, to have been worked upon by sorcery!
PICKTHAL: And verily We gave unto Moses nine tokens, clear proofs (of Allah’s Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
SHAKIR: And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason.
KHALIFA: We supported Moses with nine profound miracles – ask the Children of Israel. When he went to them, Pharaoh said to him, “I think that you, Moses, are bewitched.”

তিনি বললেনঃ তুমি জান যে, আসমান ও যমীনের পালনকর্তাই এসব নিদর্শনাবলী প্রত্যক্ষ প্রমাণস্বরূপ নাযিল করেছেন। হে ফেরাউন, আমার ধারণায় তুমি ধ্বংস হতে চলেছো।
[Mûsa (Moses)] said: ”Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences i.e. proofs of Allâh’s Oneness and His Omnipotence, etc.). And I think you are, indeed, O Fir’aun (Pharaoh) doomed to destruction (away from all good)!”

قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَـؤُلاء إِلاَّ رَبُّ السَّمَاوَاتِ وَالأَرْضِ بَصَآئِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَونُ مَثْبُورًا
Qala laqad AAalimta ma anzala haola-i illa rabbu alssamawati waal-ardi basa-ira wa-innee laathunnuka ya firAAawnu mathbooran

YUSUFALI: Moses said, “Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!”
PICKTHAL: He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
SHAKIR: He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition.
KHALIFA: He said, “You know full well that no one can manifest these except, obviously, the Lord of the heavens and the earth. I think that you, Pharaoh, are doomed.”

অতঃপর সে বনী ইসরাঈলকে দেশ থেকে উৎখাত করতে চাইল, তখন আমি তাকে ও তার সঙ্গীদের সবাইকে নিমজ্জত করে দিলাম।
So he resolved to turn them out of the land (of Egypt). But We drowned him and all who were with him.

فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الأَرْضِ فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا
Faarada an yastafizzahum mina al-ardi faaghraqnahu waman maAAahu jameeAAan

YUSUFALI: So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.
PICKTHAL: And he wished to scare them from the land, but We drowned him and those with him, all together.
SHAKIR: So he desired to destroy them out of the earth, but We drowned him and those with him all together;
KHALIFA: When he pursued them, as he chased them out of the land, we drowned him, together with those who sided with him, all of them.

তারপর আমি বনী ইসলাঈলকে বললামঃ এ দেশে তোমরা বসবাস কর। অতঃপর যখন পরকালের ওয়াদা বাস্তবায়িত হবে, তখন তোমাদের কে জড়ো করে নিয়ে উপস্থিত হব।
And We said to the Children of Israel after him: ”Dwell in the land, then, when the final and the last promise comes near [i.e. the Day of Resurrection or the descent of Christ [’Iesa (Jesus), son of Maryam (Mary) on the earth]. We shall bring you altogether as mixed crowd (gathered out of various nations).[Tafsir Al-Qurtubî, Vol. 10, Page 338]

وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
Waqulna min baAAdihi libanee isra-eela oskunoo al-arda fa-itha jaa waAAdu al-akhirati ji/na bikum lafeefan

YUSUFALI: And We said thereafter to the Children of Israel, “Dwell securely in the land (of promise)”: but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
PICKTHAL: And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
SHAKIR: And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment.
KHALIFA: And we said to the Children of Israel afterwards, “Go live into this land. When the final prophecy comes to pass, we will summon you all in one group.”

আমি সত্যসহ এ কোরআন নাযিল করেছি এবং সত্য সহ এটা নাযিল হয়েছে। আমি তো আপনাকে শুধু সুসংবাদাতা ও ভয়প্রদর্শক করেই প্রেরণ করেছি।
And with truth We have sent it down (i.e. the Qur’ân), and with truth it has descended. And We have sent you (O Muhammad SAW) as nothing but a bearer of glad tidings (of Paradise, for those who follow your Message of Islâmic Monotheism), and a warner (of Hell-fire for those who refuse to follow your Message of Islâmic Monotheism).

وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَا أَرْسَلْنَاكَ إِلاَّ مُبَشِّرًا وَنَذِيرًا
Wabialhaqqi anzalnahu wabialhaqqi nazala wama arsalnaka illa mubashshiran wanatheeran

YUSUFALI: We sent down the (Qur’an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).
PICKTHAL: With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
SHAKIR: And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a warner.
KHALIFA: Truthfully, we sent it down, and with the truth it came down. We did not send you except as a bearer of good news, as well as a warner.

আমি কোরআনকে যতিচিহ্ন সহ পৃথক পৃথকভাবে পাঠের উপযোগী করেছি, যাতে আপনি একে লোকদের কাছে ধীরে ধীরে পাঠ করেন এবং আমি একে যথাযথ ভাবে অবতীর্ণ করেছি।
And (it is) a Qur’ân which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages. (in 23 years).

وَقُرْآناً فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلاً
Waqur-anan faraqnahu litaqraahu AAala alnnasi AAala mukthin wanazzalnahu tanzeelan

YUSUFALI: (It is) a Qur’an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.
PICKTHAL: And (it is) a Qur’an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
SHAKIR: And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions.
KHALIFA: A Quran that we have released slowly, in order for you to read it to the people over a long period, although we sent it down all at once.

সূরা বনী ইসরাঈল

বলুনঃ তোমরা কোরআনকে মান্য কর অথবা অমান্য কর; যারা এর পূর্ব থেকে এলেম প্রাপ্ত হয়েছে, যখন তাদের কাছে এর তেলাওয়াত করা হয়, তখন তারা নতমস্তকে সেজদায় লুটিয়ে পড়ে।
Say (O Muhammad SAW to them): ”Believe in it (the Qur’ân) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like ’Abdullâh bin Salâm and Salmân Al-Farisî), when it is recited to them, fall down on their faces in humble prostration.”

قُلْ آمِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلأَذْقَانِ سُجَّدًا
Qul aminoo bihi aw la tu/minoo inna allatheena ootoo alAAilma min qablihi itha yutla AAalayhim yakhirroona lil-athqani sujjadan

YUSUFALI: Say: “Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,
PICKTHAL: Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
SHAKIR: Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them.
KHALIFA: Proclaim, “Believe in it, or do not believe in it.” Those who possess knowledge from the previous scriptures, when it is recited to them, they fall down to their chins, prostrating.

এবং বলেঃ আমাদের পালনকর্তা পবিত্র, মহান। নিঃসন্দেহে আমাদের পালকর্তার ওয়াদা অবশ্যই পূর্ণ হবে।
And they say: ”Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.”

وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
Wayaqooloona subhana rabbina in kana waAAdu rabbina lamafAAoolan

YUSUFALI: “And they say: ‘Glory to our Lord! Truly has the promise of our Lord been fulfilled!’”
PICKTHAL: Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
SHAKIR: And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled.
KHALIFA: They say, “Glory be to our Lord. This fulfills our Lord’s prophecy.”

তারা ক্রন্দন করতে করতে নতমস্তকে ভুমিতে লুটিয়ে পড়ে এবং তাদের বিনয়ভাব আরো বৃদ্ধি পায়।
And they fall down on their faces weeping and it adds to their humility.

وَيَخِرُّونَ لِلأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
Wayakhirroona lil-athqani yabkoona wayazeeduhum khushooAAan

YUSUFALI: They fall down on their faces in tears, and it increases their (earnest) humility.
PICKTHAL: They fall down on their faces, weeping, and it increaseth humility in them.
SHAKIR: And they fall down on their faces weeping, and it adds to their humility.
KHALIFA: They fall down on their chins, prostrating and weeping, for it augments their reverence.

বলুনঃ আল্লাহ বলে আহবান কর কিংবা রহমান বলে, যে নামেই আহবান কর না কেন, সব সুন্দর নাম তাঁরই। আপনি নিজের নামায আদায়কালে স্বর উচ্চগ্রাসে নিয়ে গিয়ে পড়বেন না এবং নিঃশব্দেও পড়বেন না। এতদুভয়ের মধ্যমপন্থা অবলম্বন করুন।
Say (O Muhammad SAW): ”Invoke Allâh or invoke the Most Beneficent (Allâh), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salât (prayer) neither aloud nor in a low voice, but follow a way between.

قُلِ ادْعُواْ اللّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الأَسْمَاء الْحُسْنَى وَلاَ تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً
Quli odAAoo Allaha awi odAAoo alrrahmana ayyan ma tadAAoo falahu al-asmao alhusna wala tajhar bisalatika wala tukhafit biha waibtaghi bayna thalika sabeelan

YUSUFALI: Say: “Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between.”
PICKTHAL: Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between.
SHAKIR: Say: Call upon Allah or call upon, the Beneficent Allah; whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these.
KHALIFA: Say, “Call Him GOD, or call Him the Most Gracious; whichever name you use, to Him belongs the best names.” You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone.

বলুনঃ সমস্ত প্রশংসা আল্লাহর যিনি না কোন সন্তান রাখেন, না তাঁর সার্বভৌমত্বে কোন শরীক আছে এবং যিনি দুর্দশাগ্রস্ত হন না, যে কারণে তাঁর কোন সাহয্যকারীর প্রয়োজন হতে পারে। সুতরাং আপনি স-সম্ভ্রমে তাঁর মাহাত্নø বর্ণনা করতে থাকুন।
And say: ”All the praises and thanks be to Allâh, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Walî (helper, protector or supporter). And magnify Him with all the magnificence, [Allâhu-Akbar (Allâh is the Most Great)].”

وَقُلِ الْحَمْدُ لِلّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلَّ وَكَبِّرْهُ تَكْبِيرًا
Waquli alhamdu lillahi allathee lam yattakhith waladan walam yakun lahu shareekun fee almulki walam yakun lahu waliyyun mina alththulli wakabbirhu takbeeran

YUSUFALI: Say: “Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!”
PICKTHAL: And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
SHAKIR: And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him).
KHALIFA: And proclaim: “Praise be to GOD, who has never begotten a son, nor does He have a partner in His kingship, nor does He need any ally out of weakness,” and magnify Him constantly.

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