Al-Quran Surah 2. Al-Baqara, Ayah 14

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وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إِلَىٰ شَيَاطِينِهِمْ قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

Asad

And when they meet those who have attained to faith, they assert, "We believe [as you believe]"; but when they find themselves alone with their evil impulses,10 they say, "Verily, we are with you; we were only mocking!"

Malik

When they meet the believers they say: "We are believers," but when they are alone with their shaitans, they say: "We are really with you, we were only mocking the believers."

Mustafa Khattab

When they meet the believers they say, “We believe.” But when alone with their evil associates they say, “We are definitely with you; we were only mocking.”

Pickthall

And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock.

Yusuf Ali

When they meet those who believe they say: "We believe" but when they are alone with their evil ones they say: "We are really with you we (were) only jesting." 37

Transliteration

Waitha laqoo allatheena amanoo qaloo amanna waitha khalaw ila shayateenihim qaloo inna maAAakum innama nahnu mustahzioona

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Note - 10 Lit., "their satans" (shayatin, pl. of shaytan). In accordance with ancient Arabic usage, this term often denotes people "who, through their insolent persistence in evildoing (tamarrud), have become like satans" (Zamakhshari): an interpretation of the above verse accepted by most of the commentators. However, the term shaytan - which is derived from the verb shatana, "he was [or "became"] remote [from all that is good and true]" (Lisan al-'Arab, Taj al-'Arus) - is often used in the Qur'an to describe the "satanic" (i.e., exceedingly evil) propensities in man's own soul, and especially all impulses which run counter to truth and morality (Raghib).
Note - 37 A deeper phase of insincerity is actual duplicity. But it never pays in the end. If we compare such a man to a trader, he loses in the bargain.

Note - 10

Lit., "their satans" (shayatin, pl. of shaytan). In accordance with ancient Arabic usage, this term often denotes people "who, through their insolent persistence in evildoing (tamarrud), have become like satans" (Zamakhshari): an interpretation of the above verse accepted by most of the commentators. However, the term shaytan - which is derived from the verb shatana, "he was [or "became"] remote [from all that is good and true]" (Lisan al-'Arab, Taj al-'Arus) - is often used in the Qur'an to describe the "satanic" (i.e., exceedingly evil) propensities in man's own soul, and especially all impulses which run counter to truth and morality (Raghib).

Note - 37

A deeper phase of insincerity is actual duplicity. But it never pays in the end. If we compare such a man to a trader, he loses in the bargain.

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Asad

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Asad 10 Lit., "their satans" (shayatin, pl. of shaytan). In accordance with ancient Arabic usage, this term often denotes people "who, through their insolent persistence in evildoing (tamarrud), have become like satans" (Zamakhshari): an interpretation of the above verse accepted by most of the commentators. However, the term shaytan - which is derived from the verb shatana, "he was [or "became"] remote [from all that is good and true]" (Lisan al-'Arab, Taj al-'Arus) - is often used in the Qur'an to describe the "satanic" (i.e., exceedingly evil) propensities in man's own soul, and especially all impulses which run counter to truth and morality (Raghib).

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Yusuf Ali

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Yusuf Ali 37 A deeper phase of insincerity is actual duplicity. But it never pays in the end. If we compare such a man to a trader, he loses in the bargain.

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