It takes its name from the word al-muddaththir in the first verse. This also is only a name, not a title of its subject matter.
The first seven verses of this Surah belong to the earliest period at Makkah. Even according to some traditions which have been related in Bukhari, Muslim, Tirmidhi, Musnad Ahmad, etc., on the authority of Hadrat Jabir bin Abdullah, these are the very earliest verses of the Quran to be revealed to the Holy Prophet (upon whom be peace). But the Muslim Ummah almost unanimously agreed that the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq (XCVI) However, what is established by authentic traditions is that after this first Revelation, no Revelation came down to the Holy Prophet (upon whom be peace) for quite some time. Then, when it was resumed, it started with theme verses of Surah Al-Muddaththir. Imam Zuhri has given the following details of it:
"Revelation to the Holy Prophet remained suspended for quite some time, and it was such a period of deep grief and distress for him that he started going early to the tops of the mountains to throw himself down from them. But whenever he stood on the edge of a peak, the Angel Gabriel would appear and tell him that he was Allah's Prophet. This would console him and restore to him full peace of mind." (Ibn Jarir). After this Imam Zuhri relates the following tradition on the authority of Hadrat Jabir bin Abdullah; "The Holy Messenger of Allah describing the period of falrat al-wahi (break in revelation) said: One day when I was passing on the way, I suddenly heard a call from heaven. I raised my head and saw that the same Angel who had visited me in the Cave of Hira was sitting on a throne between heaven and earth. This struck terror in my heart, and reaching home quickly, I said: 'Cover me up, cover me up'. So the people of the house covered me up with a quilt (or blanket). At that time Allah sent down the Revelation: Ya ayyuhal-Muddaththiru... From then on revelation became intense and continuous." (Bukhari, Muslim Musnad Ahmad, Ibn Jarir).
The rest of the Surah (vv. 8-56) was revealed when the first Hajj season came after public preaching of Islam had begun in Makkah. This has been fully well described in the Surah by Ibn Hishan and we shall cite it below.
As has been explained above, the earliest Revelation to the Holy Prophet (upon whom be peace) consisted of the first five verses of Surah Al-Alaq, in which it had been Said: "Read (O Prophet), in the name of your Lord, Who created: created man from a clot of congealed blood. Read: and your Lord is Most Generous, Who taught knowledge by the pen, taught man what he did not know."
This was the first experience of Revelation met with suddenly by the Holy Prophet (upon whom be peace). in this message it was not told what great mission he had been entrusted with and what duties he had to perform in future. He was only initiated into it and then left alone for a time so that the great strain this experience had caused should pass away and he should mentally become prepared to receive the Revelation and perform the prophetic mission in the future. After this intermission when Revelation Was resumed, tbe first seven verses of this Surah were revealed: In these he Was for the first time commanded to arise and warn the people of the consequences of the way of life they were following and to proclaim the greatness of God in the world where others were being magnified without any right. Along with that he was given this instruction: The demand of the Unique mission that you have to perform, now is that your life should be pure in every respect and you should carry out the duty of reforming your people sincerely irrespective of any worldly gain. Then, in the last sentence, he was exhorted to endure with patience, for the sake of his Lord, all the hardships and troubles that he might have to face while performing his mission.
In the implementation of this Divine Command when the Holy Messenger of Allah began to preach Islam and recite the Quranic Surahs revealed successsively, the people of Makkah felt alarmed, and it provoked a great storm of opposition and hostility. A few months passed in this state until the Hajj season approached. The people of Makkah feared that if Muhammad (upon whom be Allah's peace) started visiting the caravans of the pilgrims coming from all over Arabia at their halting places and reciting the spellbinding and unique Revelations of the Quran in their assemblies on the occasion of Hajj, his message would reach every part of Arabia and influence countless people. Therefore, the Quraish chiefs held a conference and settled that they would start a propaganda campaign against the Holy Prophet (upon whom be peace) among the pilgrims as soon as they arrived. After they had agreed on this, Walid bin al-Mughirah said to the assembled people: "If you said contradictory things about Muhuammad (upon whom be Allah's peace and blessings), we all would lose our trust among the people. Therefore, let us agree upon one opinion, which we should all say without dispute. Some people said that they would call Muhammad (upon whom be Allah's peace and blessings) a soothsayer. Walid said: No, by God, be is not a soothsayer. We have seen the soothsayers: what they murmur and what they utter has no remote resemblance with the Quran. Some other people said: Then we say be is possessed. Walid said: He is not a possessed one: we have seen bad and insane people; the way one talks disjointedly and behaves foolishly in that state is known to all: who would believe that what Muhammad (upon whom be peace) presented was the incoherent speech of a madman? The people said: Then we say he is a poet. Walid said: No, he is not a poet, for we know poetry in all its forms, and what he presents conforms to no form of it. The people said: Then he is a sorcerer. Walid said: He is no sorcerer either: we have seen sorcerers and we also know what methods they adopt for their sorcery. This also does not apply to Muhammad. Then he said: "Whichever of these things you said about Muhammad, it would be known to be a false accusation. By God, his speech is sweet, his root is deep and his branches are fruitful. At this Abu Jahl, urging on Walid, said: Your people will never be pleased with you unless you say something about Muhammad. He said: Let me think over it awhile. Then, after prolonged thought and consideration, he said: The nearest thing to the truth is that you tell the Arabs that he is a sorcerer, who has brought a message by which he separates a man from his father; and from his brother, and from his wife and children, and from his family. They all agreed on what Walid had proposed. Then, according to a scheme the men of Quraish spread among the pilgrims in the Hajj season and they warned everyone they met of the scrcery of Muhammad (upon whom be peace) and of his stirring up divisions in the families by it." But the result was that by their this plan the Quraish chiefs themselves made the name of the Holy Messenger known throughout Arabia. (Ibn Hisham, pp. 288-289. That Walid had made this proposal on the insistence of Abu Jahl has been related by Ibn Jarir in his Tafsir on the authority of Ikrimah).
In conclusion, it has been explicitly stated: Allah does not stand in need of anybody's faith that He may fulfil his conditions. The Quran is an admonition that has been presented before the people openly; now whoever wills may accept it. Allah has a right that the people should fear His disobedience and He alone has the power to forgive the one who adopts piety and an attitude of God consciousness even though one may have committed many acts of disobedience in the past.
Bismi Allahi alrrahmani alrraheemi
74 : 1
1. Ya ayyuha almuddaththiru
O you cloaked in your mantle!
74 : 2
2. Qum faanthir
Arise and warn!
74 : 3
3. Warabbaka fakabbir
And glorify your Lord!
74 : 4
4. Wathiyabaka fatahhir
And purify your garments!
74 : 5
5. Waalrrujza faohjur
And keep away from filth!
74 : 6
6. Wala tamnun tastakthiru
And do no favours in return for material gains.
74 : 7
7. Walirabbika faisbir
For the pleasure of your Lord, be patient!
74 : 8
8. Fa-itha nuqira fee alnnaqoori
For, when the trumpet sounds -
74 : 9
9. Fathalika yawma-ithin yawmun AAaseerun
That Day will be a Day of distress -
74 : 10
10. AAala alkafireena ghayru yaseerin
And not a day of comfort for the disbelievers.
74 : 11
11. Tharnee waman khalaqtu waheedan
Leave Me to deal with him whom I created to be lonesome -
74 : 12
12. WajaAAaltu lahu malan mamdoodan
Then bestowed upon him affluence in abundance -
74 : 13
13. Wabaneena shuhoodan
And gave him sons who grew up in front of his very eyes -
74 : 14
14. Wamahhadtu lahu tamheedan
And made life a lap of luxury for him!
74 : 15
15. Thumma yatmaAAu an azeeda
Yet he craves that I should give him more!
74 : 16
16. Kalla innahu kana li-ayatina AAaneedan
By no means, for verily he has been hostile towards Our revelations!
74 : 17
17. Saorhiquhu saAAoodan
To him shall I mete out an acerbic castigation, -
74 : 18
18. Innahu fakkara waqaddara
For verily he considered his options well and only then did he make a decision.
74 : 19
19. Faqutila kayfa qaddara
Accursed is he for making such a decision!
74 : 20
20. Thumma qutila kayfa qaddara
Again accursed is he for making such a decision!
(Although the reference in the above verses is to Walid bin Mughira, a prominent member of the Tribe of Quraish, his behaviour and attitude were typical of all members of that tribe, always dissatisfied with Allah's benefactions, always derisive of Allah's hegemony and always critical of the Prophet's drive).
74 : 21
21. Thumma nathara
Then he looked, -
74 : 22
22. Thumma AAabasa wabasara
Then he puckered his brow and grimaced -
74 : 23
23. Thumma adbara waistakbara
Then he turned away with disdain -
74 : 24
24. Faqala in hatha illa sihrun yu/tharu
And said : 'This is nothing but an incantation handed down by previous generations!
74 : 25
25. In hatha illa qawlu albashari
'This is nothing but the babble of a mortal man!'
74 : 26
26. Saosleehi saqara
Him I shall thrust him into the blazing inferno!
74 : 27
27. Wama adraka ma saqaru
And what can convey to you what that blazing inferno is!
74 : 28
28. La tubqee wala tatharu
It yields not, it spares not; -
74 : 29
29. Lawwahatun lilbashari
It flays the skin off the human torsos!
74 : 30
30. AAalayha tisAAata AAashara
Above it are 'nineteen' wardens.
74 : 31
31. Wama jaAAalna as-haba alnnari illa mala-ikatan wama jaAAalna AAiddatahum illa fitnatan lillatheena kafaroo liyastayqina allatheena ootoo alkitaba wayazdada allatheena amanoo eemanan wala yartaba allatheena ootoo alkitaba waalmu/minoona waliyaqoola allatheena fee quloobihim maradun waalkafiroona matha arada Allahu bihatha mathalan kathalika yudillu Allahu man yashao wayahdee man yashao wama yaAAlamu junooda rabbika illa huwa wama hiya illa thikra lilbashari
We have appointed as wardens of the Fire none but angels; and We have made this number for no other reason than to confound the disbelievers; so that those to whom the Scripture has been given may have certainty and the believers may increase in faith; and so that those to whom the Scripture has been given and those who believe may be rid of doubt; and so that those in whose hearts there is a disease and those who disbelieve may say : 'What could Allah have meant by this curious numeration!' Thus Allah sends astray whom He will and guides whom He will! None knows about the armies of your Lord but Him; and this is nothing but a Reminder for mankind! (R)
74 : 32
32. Kalla waalqamari
Nay, by the Moon!
74 : 33
33. Waallayli ith adbara
45. Wakunna nakhoodu maAAa alkha-ideena
And by the night when it begins to decline, -
74 : 34
34. Waalssubhi itha asfara
And the dawn as it begins to glare!
74 : 35
35. Innaha la-ihda alkubari
Verily this is the most potent of all the portents -
74 : 36
36. Natheeran lilbashari
As a warning to mankind, -
74 : 37
37. Liman shaa minkum an yataqaddama aw yataakhkhara
To him among you who gets ahead and to him who lags behind!
74 : 38
38. Kullu nafsin bima kasabat raheenatun
Every soul is pledged to the outcome of its own deeds -
74 : 39
39. Illa as-haba alyameeni
Except the souls of those who will stand to the right!
74 : 40
40. Fee jannatin yatasaaloona
From inside the Garden they question one another -
74 : 41
41. AAani almujrimeena
And (ask) Those who sinned :
74 : 42
42. Ma salakakum fee saqara
'What has driven you into this inferno?'
74 : 43
43. Qaloo lam naku mina almusalleena
They will say : 'We were not of those who offered worship -
74 : 44
44. Walam naku nutAAimu almiskeena
'Nor of those who fed the destitute -
74 : 45
45. Wakunna nakhoodu maAAa alkha-ideena
'But were engrossed in profanities along with the profane -
74 : 46
46. Wakunna nukaththibu biyawmi alddeeni
And kept repudiating the Day of Judgement -
74 : 47
47. Hatta atana alyaqeenu
'Until the inevitable caught up with us!'
74 : 48
48. Fama tanfaAAuhum shafaAAatu alshshafiAAeena
The intercession of no intercessor will help them anymore!
74 : 49
49. Fama lahum AAani alttathkirati muAArideena
Why do they run scare of the Admonition -
74 : 50
50. Kaannahum humurun mustanfiratun
Like a bunch of hexed mules -
74 : 51
51. Farrat min qaswaratin
In flight from a pack of lions!
74 : 52
52. Bal yureedu kullu imri-in minhum an yu/ta suhufan munashsharatan
The truth is, each one of them wishes to be given a Scripture of his own by Allah!
74 : 53
53. Kalla bal la yakhafoona al-akhirata
Nay, verily! The truth is, they fear not the Hereafter!
74 : 54
54. Kalla innahu tathkiratun
Nay, verily! This is a firm admonishment -
74 : 55
55. Faman shaa thakarahu
So let him heed who wishes to heed, -
74 : 56
56. Wama yathkuroona illa an yashaa Allahu huwa ahlu alttaqwa waahlu almaghfirati
For, none will heed save he whom Allah wills! His is the prerogative to be feared and His is the privilege to be merciful! (R)
1. O you (Muhammad SAW) enveloped (in garments)!
2. Arise and warn!
3. And your Lord (Allâh) magnify!
4. And your garments purify!
5. And keep away from Ar-Rujz (the idols)!
6. And give not a thing in order to have more (or consider not your deeds of Allâh's obedience as a favour to Allâh).
7. And be patient for the sake of your Lord (i.e. perform your duty to Allâh)!
8. Then, when the Trumpet is sounded (i.e. its second blowing);
9. Truly, that Day will be a Hard Day.
10. Far from easy for the disbelievers.
11. Leave Me Alone (to deal) with whom I created Alone (without any means, i.e. Al-Walîd bin Al-Mughîrah Al-Makhzûmî)!
12. And then granted him resources in abundance.
13. And children to be by his side!
14. And made life smooth and comfortable for him!
15. After all that he desires that I should give more;
16. Nay! Verily, he has been stubborn and opposing Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.).
17. I shall oblige him to (climb a slippery mountain in the Hell-fire called AsSa'ûd, or to) face a severe torment!
18. Verily, he thought and plotted;
19. So let him be cursed! How he plotted!
20. And once more let him be cursed, how he plotted!
21. Then he thought;
22. Then he frowned and he looked in a bad tempered way;
23. Then he turned back and was proud;
24. Then he said: "This is nothing but magic from that of old;
25. "This is nothing but the word of a human being!"
26. I will cast him into Hell-fire
27. And what will make you know exactly what Hell-fire is?
28. It spares not (any sinner), nor does it leave (anything unburnt)!
29. Burning the skins!
30. Over it are nineteen (angels as guardians and keepers of Hell).
31. And We have set none but angels as guardians of the Fire, and We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Qur'ân is the truth as it agrees with their Books i.e. their number (19) is written in the Taurât (Torah) and the Injeel (Gospel)] and the believers may increase in Faith (as this Qur'ân is the truth) and that no doubts may be left for the people of the Scripture and the believers, and that those in whose hearts is a disease (of hypocrisy) and the disbelievers may say: "What Allâh intends by this (curious) example ?" Thus Allâh leads astray whom He wills and guides whom He wills. And none can know the hosts of your Lord but He. And this (Hell) is nothing else than a (warning) reminder to mankind.
32. Nay, and by the moon,
33. And by the night when it withdraws,
34. And by the dawn when it brightens,
35. Verily, it (Hell, or their denial of the Prophet Muhammad SAW , or the Day of Resurrection) is but one of the greatest calamities.
36. A warning to mankind,
37. To any of you that chooses to go forward (by working righteous deeds), or to remain behind (by commiting sins),
38. Every person is a pledge for what he has earned,
39. Except those on the Right, (i.e. the pious true believers of Islâmic Monotheism);
40. In Gardens (Paradise) they will ask one another,
41. About Al-Mujrimûn (polytheists, criminals, disbelievers, etc.), (And they will say to them):
42. "What has caused you to enter Hell?"
43. They will say: "We were not of those who used to offer their Salât (prayers)
44. "Nor we used to feed Al-Miskin (the poor);
45. "And we used to talk falsehood (all that which Allâh hated) with vain talkers .
46. "And we used to belie the Day of Recompense
47. "Until there came to us (the death) that is certain."
48. So no intercession of intercessors will be of any use to them.
49. Then what is wrong with them (i.e. the disbelievers) that they turn away from (receiving) admonition?
50. As if they were frightened (wild) donkeys.
51. Fleeing from a hunter, or a lion, or a beast of prey.
52. Nay, everyone of them desires that he should be given pages spread out (coming from Allâh with a writing that Islâm is the right religion, and Muhammad SAW has come with the truth from Allâh the Lord of the heavens and earth, etc.).
53. Nay! But they fear not the Hereafter (from Allâh's punishment).
54. Nay, verily, this (Qur'ân) is an admonition,
55. So whosoever will (let him read it), and receive admonition (from it)!
56. And they will not receive admonition unless Allâh wills; He (Allâh) is the One, deserving that mankind should be afraid of, and should be dutiful to Him, and should not take any Ilâh (God) along with Him, and He is the One Who forgives (sins).
YUSUFALI: O thou wrapped up (in the mantle)!
PICKTHAL: O thou enveloped in thy cloak,
SHAKIR: O you who are clothed!
YUSUFALI: Arise and deliver thy warning!
PICKTHAL: Arise and warn!
SHAKIR: Arise and warn,
YUSUFALI: And thy Lord do thou magnify!
PICKTHAL: Thy Lord magnify,
SHAKIR: And your Lord do magnify,
YUSUFALI: And thy garments keep free from stain!
PICKTHAL: Thy raiment purify,
SHAKIR: And your garments do purify,
YUSUFALI: And all abomination shun!
PICKTHAL: Pollution shun!
SHAKIR: And uncleanness do shun,
YUSUFALI: Nor expect, in giving, any increase (for thyself)!
PICKTHAL: And show not favour, seeking wordly gain!
SHAKIR: And bestow not favors that you may receive again with increase,
YUSUFALI: But, for thy Lord's (Cause), be patient and constant!
PICKTHAL: For the sake of thy Lord, be patient!
SHAKIR: And for the sake of your Lord, be patient.
YUSUFALI: Finally, when the Trumpet is sounded,
PICKTHAL: For when the trumpet shall sound,
SHAKIR: For when the trumpet is sounded,
YUSUFALI: That will be- that Day - a Day of Distress,-
PICKTHAL: Surely that day will be a day of anguish,
SHAKIR: That, at that time, shall be a difficult day,
YUSUFALI: Far from easy for those without Faith.
PICKTHAL: Not of ease, for disbelievers.
SHAKIR: For the unbelievers, anything but easy.
YUSUFALI: Leave Me alone, (to deal) with the (creature) whom I created (bare and) alone!-
PICKTHAL: Leave Me (to deal) with him whom I created lonely,
SHAKIR: Leave Me and him whom I created alone,
YUSUFALI: To whom I granted resources in abundance,
PICKTHAL: And then bestowed upon him ample means,
SHAKIR: And give him vast riches,
YUSUFALI: And sons to be by his side!-
PICKTHAL: And sons abiding in his presence
SHAKIR: And sons dwelling in his presence,
YUSUFALI: To whom I made (life) smooth and comfortable!
PICKTHAL: And made (life) smooth for him.
SHAKIR: And I adjusted affairs for him adjustably;
YUSUFALI: Yet is he greedy-that I should add (yet more);-
PICKTHAL: Yet he desireth that I should give more.
SHAKIR: And yet he desires that I should add more!
YUSUFALI: By no means! For to Our Signs he has been refractory!
PICKTHAL: Nay! For lo! he hath been stubborn to Our revelations.
SHAKIR: By no means! surely he offers opposition to Our communications.
YUSUFALI: Soon will I visit him with a mount of calamities!
PICKTHAL: On him I shall impose a fearful doom.
SHAKIR: I will make a distressing punishment overtake him.
YUSUFALI: For he thought and he plotted;-
PICKTHAL: For lo! he did consider; then he planned -
SHAKIR: Surely he reflected and guessed,
YUSUFALI: And woe to him! How he plotted!-
PICKTHAL: (Self-)destroyed is he, how he planned!
SHAKIR: But may he be cursed how he plotted;
YUSUFALI: Yea, Woe to him; How he plotted!-
PICKTHAL: Again (self-)destroyed is he, how he planned! -
SHAKIR: Again, may he be cursed how he plotted;
YUSUFALI: Then he looked round;
PICKTHAL: Then looked he,
SHAKIR: Then he looked,
YUSUFALI: Then he frowned and he scowled;
PICKTHAL: Then frowned he and showed displeasure.
SHAKIR: Then he frowned and scowled,
YUSUFALI: Then he turned back and was haughty;
PICKTHAL: Then turned he away in pride
SHAKIR: Then he turned back and was big with pride,
YUSUFALI: Then said he: "This is nothing but magic, derived from of old;
PICKTHAL: And said: This is naught else than magic from of old;
SHAKIR: ~Then he said: This is naught but enchantment, narrated (from others);
YUSUFALI: "This is nothing but the word of a mortal!"
PICKTHAL: This is naught else than speech of mortal man.
SHAKIR: This is naught but the word of a mortal.
YUSUFALI: Soon will I cast him into Hell-Fire!
PICKTHAL: Him shall I fling unto the burning.
SHAKIR: I will cast him into hell.
YUSUFALI: And what will explain to thee what Hell-Fire is?
PICKTHAL: - Ah, what will convey unto thee what that burning is! -
SHAKIR: And what will make you realize what hell is?
YUSUFALI: Naught doth it permit to endure, and naught doth it leave alone!-
PICKTHAL: It leaveth naught; it spareth naught
SHAKIR: It leaves naught nor does it spare aught.
YUSUFALI: Darkening and changing the colour of man!
PICKTHAL: It shrivelleth the man.
SHAKIR: It scorches the mortal.
YUSUFALI: Over it are Nineteen.
PICKTHAL: Above it are nineteen.
SHAKIR: Over it are nineteen.
YUSUFALI: And We have set none but angels as Guardians of the Fire; and We have fixed their number only as a trial for Unbelievers,- in order that the People of the Book may arrive at certainty, and the Believers may increase in Faith,- and that no doubts may be left for the People of the Book and the Believers, and that those in whose hearts is a disease and the Unbelievers may say, "What symbol doth Allah intend by this?" Thus doth Allah leave to stray whom He pleaseth, and guide whom He pleaseth: and none can know the forces of thy Lord, except He and this is no other than a warning to mankind.
PICKTHAL: We have appointed only angels to be wardens of the Fire, and their number have We made to be a stumbling-block for those who disbelieve; that those to whom the Scripture hath been given may have certainty, and that believers may increase in faith; and that those to whom the Scripture hath been given and believers may not doubt; and that those in whose hearts there is disease, and disbelievers, may say: What meaneth Allah by this similitude? Thus Allah sendeth astray whom He will, and whom He will He guideth. None knoweth the hosts of thy Lord save Him. This is naught else than a Reminder unto mortals.
SHAKIR: And We have not made the wardens of the fire others than angels, and We have not made their number but as a trial for those who disbelieve, that those who have been given the book may be certain and those who believe may increase in faith, and those who have been given the book and the believers may not doubt, and that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable? Thus does Allah make err whom He pleases, and He guides whom He pleases, and none knows the hosts of your Lord but He Himself; and this is naught but a reminder to the mortals.
YUSUFALI: Nay, verily: By the Moon,
PICKTHAL: Nay, by the Moon
SHAKIR: Nay; I swear by the moon,
YUSUFALI: And by the Night as it retreateth,
PICKTHAL: And the night when it withdraweth
SHAKIR: And the night when it departs,
YUSUFALI: And by the Dawn as it shineth forth,-
PICKTHAL: And the dawn when it shineth forth,
SHAKIR: And the daybreak when it shines;
YUSUFALI: This is but one of the mighty (portents),
PICKTHAL: Lo! this is one of the greatest (portents)
SHAKIR: Surely it (hell) is one of the gravest (misfortunes),
YUSUFALI: A warning to mankind,-
PICKTHAL: As a warning unto men,
SHAKIR: A warning to mortals,
YUSUFALI: To any of you that chooses to press forward, or to follow behind;-
PICKTHAL: Unto him of you who will advance or hang back.
SHAKIR: To him among you who wishes to go forward or remain behind.
YUSUFALI: Every soul will be (held) in pledge for its deeds.
PICKTHAL: Every soul is a pledge for its own deeds;
SHAKIR: Every soul is held in pledge for what it earns,
YUSUFALI: Except the Companions of the Right Hand.
PICKTHAL: Save those who will stand on the right hand.
SHAKIR: Except the people of the right hand,
YUSUFALI: (They will be) in Gardens (of Delight): they will question each other,
PICKTHAL: In gardens they will ask one another
SHAKIR: In gardens, they shall ask each other
YUSUFALI: And (ask) of the Sinners:
PICKTHAL: Concerning the guilty:
SHAKIR: About the guilty:
YUSUFALI: "What led you into Hell Fire?"
PICKTHAL: What hath brought you to this burning?
SHAKIR: What has brought you into hell?
YUSUFALI: They will say: "We were not of those who prayed;
PICKTHAL: They will answer: We were not of those who prayed
SHAKIR: They shall say: We were not of those who prayed;
YUSUFALI: "Nor were we of those who fed the indigent;
PICKTHAL: Nor did we feed the wretched.
SHAKIR: And we used not to feed the poor;
YUSUFALI: "But we used to talk vanities with vain talkers;
PICKTHAL: We used to wade (in vain dispute) with (all) waders,
SHAKIR: And we used to enter into vain discourse with those who entered into vain discourses.
YUSUFALI: "And we used to deny the Day of Judgment,
PICKTHAL: And we used to deny the Day of Judgment,
SHAKIR: And we used to call the day of judgment a lie;
YUSUFALI: "Until there came to us (the Hour) that is certain."
PICKTHAL: Till the Inevitable came unto us.
SHAKIR: Till death overtook us.
YUSUFALI: Then will no intercession of (any) intercessors profit them.
PICKTHAL: The mediation of no mediators will avail them then.
SHAKIR: So the intercession of intercessors shall not avail them.
YUSUFALI: Then what is the matter with them that they turn away from admonition?-
PICKTHAL: Why now turn they away from the Admonishment,
SHAKIR: What is then the matter with them, that they turn away from the admonition
YUSUFALI: As if they were affrighted asses,
PICKTHAL: As they were frightened asses
SHAKIR: As if they were asses taking fright
YUSUFALI: Fleeing from a lion!
PICKTHAL: Fleeing from a lion?
SHAKIR: That had fled from a lion?
YUSUFALI: Forsooth, each one of them wants to be given scrolls (of revelation) spread out!
PICKTHAL: Nay, but everyone of them desireth that he should be given open pages (from Allah).
SHAKIR: Nay; every one of them desires that he may be given pages spread out;
YUSUFALI: By no means! But they fear not the Hereafter,
PICKTHAL: Nay, verily. They fear not the Hereafter.
SHAKIR: Nay! but they do not fear the hereafter.
YUSUFALI: Nay, this surely is an admonition:
PICKTHAL: Nay, verily. Lo! this is an Admonishment.
SHAKIR: Nay! it is surely an admonition.
YUSUFALI: Let any who will, keep it in remembrance!
PICKTHAL: So whosoever will may heed.
SHAKIR: So whoever pleases may mind it.
YUSUFALI: But none will keep it in remembrance except as Allah wills: He is the Lord of Righteousness, and the Lord of Forgiveness.
PICKTHAL: And they will not heed unless Allah willeth (it). He is the fount of fear. He is the fount of Mercy.
SHAKIR: And they will not mind unless Allah please. He is worthy to be feared and worthy to forgive.