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Indeed, there are those who disbelieve in the Remembrance after it has come to them, but indeed, it is a precious book;

Indeed (Inna), there are those who (Ellaziina) disbelieve (Kafaru') in (Bi) the Remembrance (38:1) (Ez'Zik'ri) after (Lammaa) it has come to them (Jaa'a-hum’), but (Wa) indeed, it (Innahu) is (La) a precious (Äziiz) book (Kitaabun);

No falsehood can approach it from its front or from its behind; a revelation from the Wise and Praiseworthy.

No (Laa) falsehood (El'Baatilu) can approach it (Ya'tii-hi) from its front (Min Bai'ni Yadai'hi) or (Walaa) from its behind (back) (Min' Khal'fi-hi); a revelation (69:43) (Tanziilun) from (Min') the Wise (Hakiimin) and Praiseworthy (Hamiid).

Nothing was said to you, except what was already said to the messengers before you. Indeed, your LORD possesses forgiveness and possesses painful punishment.

Nothing (Maa) was said (Yuqaalu) to you (s) (Laka), except (illa) what (Maa) was already (Qad') said (Qiila) to the messengers (Lir’ Rusuli) before you (s) (Min Qab'li-ka). Indeed (Inna), your LORD (Rabba-ka) possesses (Lazuu) forgiveness (Mag'firatin) and (Wa) possesses (Zuu) painful (Aliim) punishment (Eqaabin).

And if We had made it a non-Arabic reading, they would have said, "Why are its verses not elaborated* as non-Arabic and Arabic?"Say:"For those who believe, it is guidance and healing.” As for those who do not believe, there is deafness in their ears and it is blindness to them. Those are being called from a distant place.

And (Wa) if (Law') We had made it (Jaäl'naa-hu)(A'jamiyyan) reading (Qur'aanan), they would have (La) said (Qaalu'), "Why (Law') are its verses (Aayaatu-hu) not (Laa) elaborated (Fussilat')* as (A-)(-a'jamiyyun) and (Wa)(Ärabiyyun)?" Say (Qul'): "For those who (Lillaziina) believe (Aamanu'), it (Huwa) is guidance (Hudan) and (Wa) healing (Shifaa'un).” As for (Wa) those who (Ellaziina) do not (Laa) believe (Yu'minuuna), there is deafness (Waq'run) in (Fii) their ears (Aazaani-him) and (Wa) it (Huwa) is blindness (Ämman) to them (Älai'him). Those (U'laaika) are being called (Yunaadaw'na) from (Min) a distant (Baeed) place (Makaani). (26:198-199)

And We certainly gave Moses the Book, but it was disputed. And if not a word had preceded from your LORD, HE would have judged between them. And indeed, they are in doubt thereof, being suspicious.

And (Wa) We certainly (Laqad') gave (Aatai'naa) Moses (Muusaa) the Book (El'Kitaaba), but (Fa) it was disputed (Ekh'tulifa Fiihi). And (Wa) if (Law') not (Laa) a word (Kalimatun) had preceded (Sabaqat') from (Min) your LORD (s) (Rabbi-ka), HE would have (La) judged (Qudiya) between them (Bai'nahum'). And (Wa) indeed, they (Innahum) are in (Lafii) doubt (Shakkin) thereof (Min'hu), being suspicious (Muriib). (11:110)

Whoever acts righteous, then it is for his soul, and whoever acts evil, then it is against it. And your LORD is never unjust to the servants.

Whoever (Man') acts (Ämila) righteous (Soalihan), then (Fa) it is for (Li) his soul (Naf'si-hi), and whoever (Waman') acts evil (Asaa'a), then (Fa) it is against it (himself) (Älai'haa). And (Wa) your LORD (s) (Rabbu-ka) is never (Maa Bi) unjust (Zollaamin) to the servants (Lil' Äbiid).

To HIM belongs the answer of the knowledge of the Hour; and no fruit comes out of its sleeves nor does any female gets pregnant or gives birth except with HIS knowledge. And the day HE will call out to them, "Where are ‘MY partners’?"They will say, "We announce to YOU that there is no witness among us."

To HIM belongs (ilai'hi) the answer (Yuraddu) of the knowledge (il'mu) of the Hour (7:187) (Es'Saa'äti); and (Wa) no (Maa Min) fruit (Thamaraatin) comes out (Takh'ruju) of (Min') its sleeves (Ak'maami-haa) nor (Wamaa) does any (Min') female (Unthaa) gets pregnant (Tah'milu) or (Walaa) gives birth (Tadau) except (illa) with (Bi) HIS knowledge (il'mi-hi). And (Wa) the day (Yaw'ma) HE will call out to them (Yunaadii-him), "Where (Ai'na) are ‘MY partners’ (Shurakaa'i)?" They will say (Qaaluu'), "We announce to YOU (Aazanna-ka) that there is no (Maa Min) witness (Shahiid) among us (Minnaa)."

And what they used to invoke before will divert from them. And they will presume they have no escape.

And (Wa) what (Maa) they used to (Kaanu') invoke (Yad'uuna) before (Min Qab'lu) will divert from them (Dolla Än'hum). And (Wa) they will presume (Zonnu) they have (Lahum) no (Maa Min) escape (Mahiis).

The human being does not weary of invoking for welfare, but when evil touches him, then he becomes hopeless and despondent.

The human being (El' Insaanu) does not (Laa) weary (Yas'amu) of (Min) invoking (Duää'i) for welfare (El'Khai'ri), but (Wa) when (In) evil (Es'Sharru) touches him (Massa-hu), then (Fa) he becomes hopeless (Yauusun) and despondent (Qanuut).

And if We let him taste mercy from Us after adversity had touched him, he will say, "This is for me, and I do not think the Hour will take place; and if I should be returned to my LORD, indeed, I will have the best at HIM."And We will inform those who disbelieved about what they did, and We will let them taste a rough punishment.

And (Wa) if (Lain') We let him taste (Azaq'naa-hu) mercy (Rah'matan) from Us (Minnaa) after (Min Ba'di) adversity (Dorraa'a) had touched him (Massat'hu), he will (La) say (Yaquulanna), "This (Haaza) is for me (Lii), and I do not (Maa) think (Azunnu) the Hour (Es'Saa'äta) will take place (Qaa'imatan); and (Wa) if (Lain) I should be returned (Ruji'tu) to (ilaa) my LORD (Rabbii), indeed (Inna), I will have (Lii) the best (Lal' Hus'naa) at HIM (Endahu)." And (Fa) We will (La) inform (Nunabbianna) those who (Ellaziina) disbelieved (Kafaru) about what (Bimaa) they did (Ämilu'), and We will (La) let them taste (Nuziiqanna-hum) a (Min') rough (Galiiz) punishment (Äzaabin).

And whenever We bestow favour upon the human being, he turns away and places his side at a distance; but when evil touches him, then he is of extensive invocation.

And (Wa) whenever (Izaa) We bestow favour upon (An'äm'naa Älaa) the human being (El' Insaani), he turns away (A'rada) and places his side (Jaanibi-hi) at a distance (-Na'aa); but (Wa) when (Izaa) evil (Es'Sharru) touches him (Massa-hu), then (Fa) he is of (Zuu) extensive (Äriid) invocation (Duää'in).

Say:"Have you considered; whether it is from GOD and you disbelieved in it? Who is more astray than one who is in distant dissension?"

Say (Qul'): "Have you considered (Ara'ai'tum'); whether (In) it is (Kaana) from GOD (Min' Endi-llahi) and (Thumma) you disbelieved (Kafar'tum) in it (Bihi)? Who (Man') is more astray (Adollu) than one who (Mimman') is in (Fii) distant (Baeed) dissension (Shiqaaqi)?"

We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. Or is your LORD not sufficient that HE is witnessing over all things?

We will show them (Sa Nurii-hum) Our signs (Aayaati-naa) in (Fii) the horizons (El'Aafaaqi) and (Wa) within (Fii) themselves (Anfusi-him') until (Hattaa) it becomes clear (Yatabayyana) to them (Lahum) that it (Annahu) is the truth (El'Haqqu). Or (Awa) is your LORD (s) (Rabbi-ka) not (Lam' Bi) sufficient (Yaf'fi) that HE (Annahu) is witnessing (Shahiidu) over (Älaa) all (Kulli) things (Shai'in)?

Verily indeed, they are in doubt about meeting their LORD. Verily indeed, HE is conscious of all things.

Verily (Alaa) indeed, they (Innahum') are in (Fii) doubt (Mir'yatin) about (Min) meeting (Liqaa'i) their LORD (Rabbi-him'). Verily (Alaa) indeed, HE (Innahu) is conscious of (Muhiit Bi) all (Kulli) things (Shai'in).