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Compared Translations of the meaning of the Quran - 58:1 | |
| < 58:2 57:29 > |
| 58:1 سورة المجادلة بسم الله الرحمن الرحيم ٛــــ قد سمع الله قول التي تجادلك في زوجها وتشتكي الى الله والله يسمع تحاوركما ان الله سميع بصير | |
| Transliteration | Qad samiAAa Allahu qawla allatee tujadiluka fee zawjiha watashtakee ila Allahi waAllahu yasmaAAu tahawurakuma inna Allaha sameeAAun baseerun |
| Literal | God had heard (the) statement/declaration/saying (of) who argues/disputes with you in (about) her husband and she complains to God, and God hears/listens (to) your (B)'s discussion/debate, that truly God (is) hearing/listening/seeing/knowing . |
| Yusuf Ali | Allah has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to Allah: and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things). |
| Pickthal | Allah hath heard the saying of her that disputeth with thee (Muhammad) concerning her husband, and complaineth unto Allah. And Allah heareth your colloquy. Lo! Allah is Hearer, Knower. |
| Arberry | God has heard the words of her that disputes with thee concerning her husband, and makes complaint unto God. God hears the two of you conversing together; surely God is All-hearing, All-seeing. |
| Shakir | Allah indeed knows the plea of her who pleads with you about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing. |
| Sarwar | God has certainly heard the words of the woman who disputed with you about her husband and who (after not having received a favorable response from you) complained to God. God was listening to your argument. He is All-hearing and All-aware. |
| Khalifa | GOD has heard the woman who debated with you about her husband, and complained to GOD. GOD heard everything the two of you discussed. GOD is Hearer, Seer. |
| Hilali/Khan | Indeed Allah has heard the statement of her (Khaulah bint Thalabah) that disputes with you (O Muhammad SAW) concerning her husband (Aus bin AsSamit), and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer. |
| H/K/Saheeh | Certainly has Allah heard the speech of the one who argues with you, [O Muúammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing. |
| Malik | Allah has indeed heard the words of the woman (Khawlah daughter of Tha‘labah, who had been divorced by calling her: ‘‘You are to me like my mother" which was an acceptable practice for divorce among pagan Arabs), who pleaded with you against her husband and made her complaint to Allah, and Allah has heard what you said to each other. Allah hears all and sees all.[1] |
| QXP | Allah has indeed heard her who pleads with you (O Prophet) concerning her husband, and complains unto Allah. And Allah has heard your mutual dialogue. Verily, Allah is Hearer, Seer. |
| Maulana Ali | Allah indeed has heard the plea of her who pleads with thee about her husband and complains to Allah; and Allah hears the contentions of both of you. Surely Allah is Hearing, Seeing. |
| Free Minds | God has heard the woman who has argued with you regarding her husband, and she complained to God. And God hears the argument between you. God is Hearer, Seer. |
| Qaribullah | Allah has heard the words of her that reasons with you (Prophet Muhammad) concerning her husband and made her complaint to Allah. Allah has heard both of you discussing with one another. Indeed, Allah is the Hearer, the Seer. |
| George Sale | Now hath God heard the speech of her who disputed with thee concerning her husband, and made her complaint unto God; and God hath heard your mutual discourse: For God both heareth and seeth. |
| JM Rodwell | God hath heard the words of HER WHO PLEADED with thee against her husband, and made her plaint to God; and God hath heard your mutual intercourse: for God Heareth, Beholdeth. |
| Asad | GOD has indeed heard the words of her who pleads with thee concerning her husband, and complains Unto God. [According to the classical commentators, this is a reference to the case of Khawlah (or Khuwaylah) bint Thalabah, whose husband Aws ibn as-Samit divorced her by pronouncing the arbitrary pre-Islamic oath known as zihar (explained in note on 33:4). When she pleaded before the Prophet against this divorce - which deprived her of all her marital rights and, at the same time, made it impossible for her to remarry - the iniquitous custom of zihar was abolished by the revelation of verses 2 - 4 of this surah. In view of the sequence, as well as of several Traditions to this effect, there is no doubt that the above verse alludes, in the first instance, to the divine condemnation of zihar. However the deliberately unspecified reference to "her who pleads concerning her husband" seems to point to all cases where a wife has reason to complain against her husband: that is to say, not merely to an appeal against an unjustified or cruel divorce, but also to a wife's demand for release from an unbearable marriage. Such dissolution of the marriage-tie at the wife's instance - termed khul - is fully sanctioned by the shariah on the basis of 2:229 and a number of extremely well-authenticated Traditions. (For a fuller discussion of this problem, see note on the second paragraph of 2:229.)] And God does hear what you both have to say: verily, God is all-hearing, all-seeing. [Lit., "does hear the mutual contentions of both of you (tahawurakuma)", i.e., of husband and wife alike, embracing with His infinite wisdom and justice the innermost motivations of both. Alternatively - if the above verse is understood as referring specifically to the case of Khawlah - the second person indicated by the suffix kuma ("both of you") may relate to the Prophet, who, before the revelation of this surah, thought that a divorce through zihar was valid and, therefore, repeatedly told Khawlah, "Thou art now indeed unlawful to him" (Tabari). This opinion was subsequently - almost immediately - reversed by the divine prohibition of zihar expressed in verses 2ff.] |
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