5:18 And the Jews and the Nazarenes said: "We are God's children, and His loved ones." Say: "Then why does He punish you for your sins?" No, you are merely humans from what He has created. He forgives whom He pleases, and He punishes whom He pleases. And to God is the sovereignty of heavens and Earth and all that is in-between, and to Him is the destiny.
The Monotheist Group (The Quran: A Pure and Literal Translation)
 
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Edip-Layth 16:119 Yet, your Lord, to those who repent and reform after committing evil out of ignorance, your Lord after that is Forgiving, Compassionate.
The Monotheist Group 16:119 Then your Lord to those who do evil out of ignorance, then they repent after that and they make right, your Lord after that is Forgiving, Merciful.
Muhammad Asad 16:119 And once again:143 Behold, thy Sustainer [shows mercy] to those who do evil out of ignorance and afterwards repent and live righteously: behold, after such [repentance] thy Sustainer is indeed much forgiving, a dispenser of grace.
Rashad Khalifa 16:119 Yet, as regards those who fall in sin out of ignorance then repent thereafter and reform, your Lord, after this is done, is Forgiver, Most Merciful.
Shabbir Ahmed 16:119 Remember that your Lord shows mercy to those who do evil out of ignorance but then come back to the right path and make amends. Surely, your Lord, after all this, is Forgiving, Merciful.
Transliteration 16:119 Thumma inna rabbaka lillatheenaAAamiloo alssoo-a bijahalatin thumma taboomin baAAdi thalika waaslahoo inna rabbakamin baAAdiha laghafoorun raheemun
A 16:119 ثم ان ربك للذين عملوا السوء بجهلة ثم تابوا من بعد ذلك واصلحوا ان ربك من بعدها لغفور رحيم
Edip-Layth 16:120 Abraham was a nation, devoted to God, a monotheist, and he was not of those who set up partners.
The Monotheist Group 16:120 Abraham was a nation, dutiful to God, a monotheist, and he was not of those who set up partners.
Muhammad Asad 16:120 VERILY, Abraham was a man who combined within himself all virtues,144 devoutly obeying God's will, turning away from all that is false,145 and not being of those who ascribe divinity to aught beside God:
Rashad Khalifa Abraham 16:120 Abraham was indeed an exemplary vanguard in his submission to GOD, a monotheist who never worshipped idols.
Shabbir Ahmed 16:120 Abraham was virtue personified, devoted in his commitment to God, turning away from all that is false. He upheld strict Monotheism and never indulged in idolatry of any kind. 44
Transliteration 16:120 Inna ibraheema kana ommatan qanitanlillahi haneefan walam yaku mina almushrikeena
A 16:120 ان ابرهيم كان امة قانتا لله حنيفا ولم يك من المشركين
Edip-Layth 16:121 Because he was thankful for His blessings, He chose him and guided him to a Straight Path.
The Monotheist Group 16:121 Thankful for His blessings. He chose him and guided him to a Straight Path.
Muhammad Asad 16:121 [for he was always] grateful for the blessings granted by Him who had elected him and guided him onto a straight way.
Rashad Khalifa 16:121 Because he was appreciative of His Lord's blessings, He chose him and guided him in a straight path.
Shabbir Ahmed 16:121 He was always grateful for the blessings granted by Him Who had elected him and guided him on to straight path.
Transliteration 16:121 Shakiran li-anAAumihi ijtabahuwahadahu ila siratin mustaqeemin
A 16:121 شاكرا لانعمه اجتبىه وهدىه الى صرط مستقيم
Edip-Layth 16:122 We gave him good in this world, and in the Hereafter he is of the reformed ones.
The Monotheist Group 16:122 And We gave him good in this world, and in the Hereafter he is of the upright ones.
Muhammad Asad 16:122 And so We vouchsafed him good in this world; and, verily, in the life to come [too] he shall find himself among the righteous.
Rashad Khalifa 16:122 We granted him happiness in this life, and in the Hereafter he will be with the righteous.
Shabbir Ahmed 16:122 We gave him good reward in the world. And in the Hereafter he shall be among those who fully developed their personalities actualizing their human potentials.
Transliteration 16:122 Waataynahu fee alddunyahasanatan wa-innahu fee al-akhirati lamina alssaliheena
A 16:122 وءاتينه فى الدنيا حسنة وانه فى الءاخرة لمن الصلحين
Edip-Layth Follow Abraham 16:123 Then We inspired to you: "You shall follow the creed of Abraham, monotheism, and he was not of those who set up partners."24
The Monotheist Group 16:123 Then We inspired to you: "You shall follow the creed of Abraham, monotheism, and he was not of those who set up partners."
Muhammad Asad 16:123 And lastly,146 We have inspired thee, [O Muhammad, with this message:] "Follow the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God;
Rashad Khalifa Muhammad: A Follower of Abraham 16:123 Then we inspired you (Muhammad) to follow the religion of Abraham, the monotheist; he never was an idol worshiper.10
Shabbir Ahmed 16:123 We have revealed to you this message (O Prophet!), "Follow the creed of Abraham who turned away from all that is false." (2:125). He was, by no means, of the idolaters.
Transliteration 16:123 Thumma awhayna ilayka aniittabiAA millata ibraheema haneefan wama kanamina almushrikeena
A 16:123 ثم اوحينا اليك ان اتبع ملة ابرهيم حنيفا وما كان من المشركين
Edip-Layth 16:124 The Sabbath was only decreed for those who disputed in it, and your Lord will judge between them for what they disputed in.
The Monotheist Group 16:124 The Sabbath was only decreed for those who disputed in it, and your Lord will judge between them for that which they disputed in.
Muhammad Asad 16:124 [and know that the observance of] the Sabbath was ordained only for those who came to hold divergent views about him;147 but, verily, God will judge between them on Resurrection Day with regard to all on which they were wont to differ.148
Rashad Khalifa The Sabbath Abrogated 16:124 The Sabbath was decreed only for those who ended up disputing it (Jews & Christians). Your Lord is the One who will judge them on the Day of Resurrection regarding their disputes.
Shabbir Ahmed 16:124 And know that the observance of Sabbath was ordained for those who came to hold divergent views about him. Your Lord will judge between them on the Resurrection Day, where they differed (from the way of Abraham). 45
Transliteration 16:124 Innama juAAila alssabtu AAalaallatheena ikhtalafoo feehi wa-inna rabbaka layahkumubaynahum yawma alqiyamati feema kanoo feehiyakhtalifoona
A 16:124 انما جعل السبت على الذين اختلفوا فيه وان ربك ليحكم بينهم يوم القيمة فيما كانوا فيه يختلفون
Edip-Layth Engage in Philosophical Discourse 16:125 Invite to the path of your Lord with wisdom and good advice, and argue with them in the best possible manner. Your Lord is fully aware of who is misguided from His path, and He is fully aware of the guided ones.
The Monotheist Group 16:125 Invite to the path of your Lord with wisdom and good advice, and argue with them in that which is better. Your Lord is fully aware of who is misguided from His path, and He is fully aware of the guided ones.
Muhammad Asad 16:125 CALL THOU (all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner-149 for, behold, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided.
Rashad Khalifa How to Spread God 's Message 16:125 You shall invite to the path of your Lord with wisdom and kind enlightenment, and debate with them in the best possible manner. Your Lord knows best who has strayed from His path, and He knows best who are the guided ones.
Shabbir Ahmed 16:125 Call to the way of your Lord with wisdom and beautiful exhortation. Reason with them most decently. Your Lord is best Aware of him who strays from His path, and He is best Aware of the upright.
Transliteration 16:125 OdAAu ila sabeeli rabbika bialhikmatiwaalmawAAithati alhasanati wajadilhumbiallatee hiya ahsanu inna rabbaka huwa aAAlamubiman dalla AAan sabeelihi wahuwa aAAlamu bialmuhtadeena
A 16:125 ادع الى سبيل ربك بالحكمة والموعظة الحسنة وجدلهم بالتى هى احسن ان ربك هو اعلم بمن ضل عن سبيله وهو اعلم بالمهتدين
Edip-Layth 16:126 If you penalize, then punish with an equivalent punishment inflicted on you. If you show patience then it is better for the patient ones.25
The Monotheist Group 16:126 And if you punish, then punish with equivalence to that which you were punished. And if you are patient then it is better for the patient ones.
Muhammad Asad 16:126 Hence, if you have to respond to an attack (in argument], respond only to the extent of the attack levelled against you;150 but to bear yourselves with patience is indeed far better for (you, since God is with] those who are patient in adversity.
Rashad Khalifa 16:126 And if you punish, you shall inflict an equivalent punishment. But if you resort to patience (instead of revenge), it would be better for the patient ones.
Shabbir Ahmed 16:126 So, if you have to respond to an attack in argument, respond only to the extent of the attack leveled against you. But to bear with patience is far better for the steadfast.
Transliteration 16:126 Wa-in AAaqabtum faAAaqiboobimithli ma AAooqibtum bihi wala-in sabartum lahuwakhayrun lilssabireena
A 16:126 وان عاقبتم فعاقبوا بمثل ما عوقبتم به ولىن صبرتم لهو خير للصبرين
Edip-Layth 16:127 Be patient, and your patience is only possible by God. Do not grieve for them, and do not be depressed by what they scheme.
The Monotheist Group 16:127 And be patient, for your patience is on none but God. And do not grieve for them, and do not be depressed by what they scheme.
Muhammad Asad 16:127 Endure, then, with patience (all that they who deny the truth may say] -always remembering that it is none but God who gives thee the strength to endure adversity151 -and do not grieve over them, and neither be distressed by the false arguments which they devise:152
Rashad Khalifa 16:127 You shall resort to patience - and your patience is attainable only with GOD's help. Do not grieve over them, and do not be annoyed by their schemes.
Shabbir Ahmed 16:127 Endure then, with patience, always remembering that it is none but God Who gives you the strength to endure (O Prophet!). Do not grieve over them, nor be distressed by the false arguments they contrive.
Transliteration 16:127 Waisbir wama sabrukailla biAllahi wala tahzanAAalayhim wala taku fee dayqin mimmayamkuroona
A 16:127 واصبر وما صبرك الا بالله ولا تحزن عليهم ولا تك فى ضيق مما يمكرون
Edip-Layth 16:128 God is with those who are aware and are good doers.
The Monotheist Group 16:128 God is with those who are aware and are good doers.
Muhammad Asad 16:128 for, verily, God is with those who are conscious of Him and are doers of good withal!
Rashad Khalifa 16:128 GOD is with those who lead a righteous life, and those who are charitable.
Shabbir Ahmed 16:128 God is with the upright, and the benefactors of humanity.
Transliteration 16:128 Inna Allaha maAAa allatheenaittaqaw waallatheena hum muhsinoona
A 16:128 ان الله مع الذين اتقوا والذين هم محسنون
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End Notes
Muhammad Asad - The Message Of Quran
Muhammad Asad - End Note 143 (16:119)
For this rendering of thumma, see surah -6, note 31.

Muhammad Asad - End Note 144 (16:120)
This is one of the many meanings of the term ummah and, to my mind, the one most appropriate in the above context. - The mention of Abraham at this place contains a subtle allusion to verse 118, where the Jews are spoken of: for, the latter claim to be "the chosen people" on account of their descent from Abraham, whereas the Qur'an consistently rejects all claims to a special status by virtue of one's descent. Moreover, the Qur'an states in many places that whereas this particular ancestor of the Hebrews - and, by the way, of most of the Arab tribes as well - was a personification of all that is good and upright, so that "God exalted him with His love" (4:125), his Jewish descendants always tended to rebel against God and, thus, "persistently wronged themselves".

Muhammad Asad - End Note 145 (16:120)
For an explanation of this rendering of the term hanif, see surah 2, note 110.

Muhammad Asad - End Note 146 (16:123)
Lit., "thereafter" or "afterwards" (thumma): but since this particle evidently alludes here to the climax of all revelation as manifested in the Qur'an, the above rendering seems to be suitable.

Muhammad Asad - End Note 147 (16:124)
I.e., about Abraham. The implication is that the majority of the Jews had deviated from the true creed of Abraham (which is the meaning of the phrase, "those who came to hold divergent views about him") inasmuch as most of them became convinced that they were "God's chosen people" simply because of their physical descent from that great Prophet: an assumption which obviously runs counter to every truly religious principle. As the Qur'an repeatedly points out, this spiritual arrogance was punished by God's imposition ou the children of Israel-and on them alone -of all manner of severe restrictions and rituals, of which the obligation to refrain from all work and even travel on the Sabbath was one. In its widest implication, this passage is meant to stress the fact that all God-imposed rituals are only a means towards the achievement of spiritual discipline, and never a religious goal in themselves.

Muhammad Asad - End Note 148 (16:124)
Le., He will judge between those who are convinced of their ultimate salvation on the basis of their alleged status of "God's chosen people", and those who believe in man's individual responsibility before God: and thus the discourse returns to the problem of God-consciousness and righteous living.

Muhammad Asad - End Note 149 (16:125)
Cf. 29:46 - "And do not argue with the followers of earlier revelation otherwise than in the most kindly manner". This stress on kindness and tact and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction, "There shall be no coercion in matters of faith" (2:256).

Muhammad Asad - End Note 150 (16:126)
Lit., "retaliate [or "respond"] with the like of what you have been afflicted with": thus, the believers are admonished to observe self-restraint while arguing with people of another persuasion, and never to offend against decency and intellectual equity. Although retaliation in argument is permissible if one's integrity is impeached by an opponent, the sequence makes it clear that it is morally preferable to renounce it altogether and to bear the unjust attack with patience.

Muhammad Asad - End Note 151 (16:127)
Lit., "and thy patience in adversity (sabr) is due to (or. "ream with"] none but God"-i.e., it must never be allowed to become a source of spiritual arrogance and false self-righteousness.

Muhammad Asad - End Note 152 (16:127)
Lit., "all that they are scheming", i.e., by inventing false and irrelevant arguments against God's messages.

Shabbir Ahmed -
Shabbir Ahmed - End Note 44 (16:120)
2:124-126, 14:35-37. Ummah = A community based on a noble ideology = Community = A person combining within himself all virtues = Virtue personified, in this context

Shabbir Ahmed - End Note 45 (16:124)

Edip-Layth - Quran: A Reformist Translation
Edip-Layth - End Note 24 (16:123)
See 21:73; 22:78

Edip-Layth - End Note 25 (16:126)
See 9:3-29.

Rashad Khalifa - The Final Testament
Rashad Khalifa - End Note 10 (16:123)
This informs us that all religious practices, which came to us through Abraham, were intact at the time of Muhammad (see 22:78 and Appendix 9)

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