Compared Translations of the meaning of the Quran - Sura 33
al-Ahzab -
The Confederates, The Clans, The Coalition, The Combined Forces, The Allies
Total Verses: 73 | |
al-Ahzab 033:001
| 33:1 سورة الاحزاب بسم الله الرحمن الرحيم ٛــــ ياايها النبي اتق الله ولاتطع الكافرين والمنافقين ان الله كان عليما حكيما |
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| Transliteration | Ya ayyuha alnnabiyyu ittaqi Allaha wala tutiAAi alkafireena waalmunafiqeena inna Allaha kana AAaleeman hakeeman |
| Literal | You, you the prophet, fear and obey God, and do not obey the disbelievers and the hypocrites, that truly God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | O Prophet! Fear Allah, and hearken not to the Unbelievers and the Hypocrites: verily Allah is full of Knowledge and Wisdom. |
| Pickthal | O Prophet! Keep thy duty to Allah and obey not the disbelievers and the hypocrites. Lo! Allah is Knower, Wise. |
| Arberry | O Prophet, fear God, and obey not the unbelievers and the hypocrites. God is All-knowing, All-wise. |
| Shakir | O Prophet! be careful of (your duty to) Allah and do not comply with (the wishes of) the unbelievers and the hypocrites; surely Allah is Knowing, Wise; |
| Sarwar | Prophet, have fear of God and do not yield to the infidels and hypocrites. God is All-knowing and All-wise. |
| Khalifa | O you prophet, you shall reverence GOD and do not obey the disbelievers and the hypocrites. GOD is Omniscient, Most Wise. |
| Hilali/Khan | O Prophet (Muhammad SAW)! Keep your duty to Allah, and obey not the disbelievers and the hypocrites (i.e., do not follow their advices). Verily! Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Indeed, Allah is ever Knowing and Wise. |
| Malik | O Prophet! Fear Allah and do not obey the unbelievers and the hypocrites: certainly Allah is aware and wise.[1] |
| QXP | O Prophet! Be mindful of Allah and heed not the deniers of the Truth and the hypocrites. Verily, Allah is Knower, Wise. |
| Maulana Ali | O Prophet, keep thy duty to Allah and obey not the disbelievers and the hypocrites. Surely Allah is ever Knowing, Wise; |
| Free Minds | O you prophet, you shall be aware of God, and do not obey the rejecters and the hypocrites. God is Knowledgeable, Wise. |
| Qaribullah | O Prophet, fear Allah, and do not obey the unbelievers and the hypocrites. Allah is the Knower, the Wise. |
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| George Sale | O prophet, fear God, and obey not the unbelievers and the hypocrites: Verily God is knowing and wise. |
| JM Rodwell | O PROPHET, fear thou God, and obey not the unbelievers and the hypocrites;- Truly God is Knowing, Wise: |
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| Asad | PROPHET! Remain conscious of God, and defer not to the deniers of the truth and the hypocrites: for God is truly all-knowing, wise. |
al-Ahzab 033:002
| 33:2 واتبع مايوحى اليك من ربك ان الله كان بما تعملون خبيرا |
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| Transliteration | WaittabiAA ma yooha ilayka min rabbika inna Allaha kana bima taAAmaloona khabeeran |
| Literal | And follow what is inspired/transmitted to you from your Lord, that truly God was/is with what you make/do an expert/experienced. |
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| Yusuf Ali | But follow that which comes to thee by inspiration from thy Lord: for Allah is well acquainted with (all) that ye do. |
| Pickthal | And follow that which is inspired in thee from thy Lord. Lo! Allah is Aware of what ye do. |
| Arberry | And follow what is revealed to thee from thy Lord; surely God is aware of the things you do. |
| Shakir | And follow what is revealed to you from your Lord; surely Allah is Aware of what you do; |
| Sarwar | Follow what has been revealed to you from your Lord. God is All-aware of what you do. |
| Khalifa | Follow what is revealed to you from your Lord. GOD is fully Cognizant of everything you all do. |
| Hilali/Khan | And follow that which is inspired in you from your Lord. Verily, Allah is WellAcquainted with what you do. |
| H/K/Saheeh | And follow that which is revealed to you from your Lord. Indeed Allah is ever, with what you do, Acquainted. |
| Malik | Follow that which is revealed to you from your Lord: for Allah is aware of what you do.[2] |
| QXP | And follow that which is revealed to you from your Lord. Allah is Aware of all you people do. |
| Maulana Ali | And trust in Allah. And Allah is enough as having charge (of affairs). |
| Free Minds | And follow what is being revealed to you by your Lord. God is fully aware of all that you do. |
| Qaribullah | Follow what is revealed to you from your Lord, for Allah is Aware of what they do, |
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| George Sale | But follow that which is revealed unto thee from thy Lord; for God is well-acquainted with that which ye do: |
| JM Rodwell | But follow what is revealed to thee from thy Lord: Cognisant truly is He of all your actions- |
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| Asad | And follow [but] that which comes unto thee through revelation from thy Sustainer: [Lit., "what is revealed to thee from thy Sustainer" - indicating that He is the source of all revelation.] for God is truly aware of all that you do, [O men]. |
al-Ahzab 033:003
| 33:3 وتوكل على الله وكفى بالله وكيلا |
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| Transliteration | Watawakkal AAala Allahi wakafa biAllahi wakeelan |
| Literal | And rely/depend on God, and enough/sufficient with God (as) a guardian/ally . |
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| Yusuf Ali | And put thy trust in Allah, and enough is Allah as a disposer of affairs. |
| Pickthal | And put thy trust in Allah, for Allah is sufficient as Trustee. |
| Arberry | And put thy trust in God; God suffices as a guardian. |
| Shakir | And rely on Allah; and Allah is sufficient for a Protector. |
| Sarwar | Trust in God and be sure that He is a Sufficient Guardian. |
| Khalifa | And put your trust in GOD. GOD suffices as an advocate. |
| Hilali/Khan | And put your trust in Allah, and Sufficient is Allah as a Wakeel (Trustee, or Disposer of affairs). |
| H/K/Saheeh | And rely upon Allah; and sufficient is Allah as Disposer of affairs. |
| Malik | Put your trust in Allah: for Allah is your all-sufficient protector.[3] |
| QXP | And put your trust in Allah, for, Allah is Sufficient as Guardian. |
| Maulana Ali | Allah has not made for any man two hearts within him; nor has He made your wives whom you desert by Zihar, your mothers, nor has He made those whom you assert (to be your sons) your sons. These are the words of your mouths. And Allah speaks the truth and He shows the way. |
| Free Minds | And put your trust in God. God suffices as an advocate. |
| Qaribullah | put your trust in Allah; Allah suffices as a Guardian. |
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| George Sale | And put thy trust in God; for God is a sufficient protector. |
| JM Rodwell | And put thou thy trust in God, for a sufficient guardian is God. |
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| Asad | And place thy trust in God [alone]: for none is as worthy of trust as God. |
al-Ahzab 033:004
| 33:4 ماجعل الله لرجل من قلبين في جوفه وماجعل ازواجكم اللائي تظاهرون منهن امهاتكم وماجعل ادعياءكم ابناءكم ذلكم قولكم بافواهكم والله يقول الحق وهو يهدي السبيل |
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| Transliteration | Ma jaAAala Allahu lirajulin min qalbayni fee jawfihi wama jaAAala azwajakumu alla-ee tuthahiroona minhunna ommahatikum wama jaAAala adAAiyaakum abnaakum thalikum qawlukum bi-afwahikum waAllahu yaqoolu alhaqqa wahuwa yahdee alssabeela |
| Literal | God did not make/put to a man from two hearts in his interior/inside, and He did not make/create your wives which (F) you declare them as forbidden for you (Pre-Islamic form of divorce in which the husband declares his wife as forbidden to him as his mother) from them (F) (as) your mothers, and He did not make/create those named after you but not your children by birth/your adopted children your sons, that (is) your word/opinion and belief with your mouths, and God says the truth and He guides (to) the path/way . |
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| Yusuf Ali | Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way. |
| Pickthal | Allah hath not assigned unto any man two hearts within his body, nor hath He made your wives whom ye declare (to be your mothers) your mothers, nor hath He made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah saith the truth and He showeth the way. |
| Arberry | God has not assigned to any man two hearts within his breast; nor has He made your wives, when you divorce, saying, 'Be as my mother's back,' truly your mothers, neither has He made your adopted sons your sons in fact. That is your own saying, the words of your mouths; but God speaks the truth, and guides on the way. |
| Shakir | Allah has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; and Allah speaks the truth and He guides to the way. |
| Sarwar | God has not created two hearts inside any one human being. God does not consider your wives whom you renounce by zihar as your mothers nor those whom you adopt as your sons. These are only words of your mouth. God tells the Truth and shows the right path. |
| Khalifa | GOD did not give any man two hearts in his chest. Nor did He turn your wives whom you estrange (according to your custom) into your mothers. Nor did He turn your adopted children into genetic offspring. All these are mere utterances that you have invented. GOD speaks the truth, and He guides in the (right) path. |
| Hilali/Khan | Allah has not put for any man two hearts inside his body. Neither has He made your wives whom you declare to be like your mothers backs, your real mothers. (AzZihar is the saying of a husband to his wife, "You are to me like the back of my mother" i.e. You are unlawful for me to approach.), nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allah says the truth, and He guides to the (Right) Way. |
| H/K/Saheeh | Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful your mothers. And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. |
| Malik | Allah has not put two hearts in a person’s body: nor does He regard your wives whom you divorce through Zihar (divorcing a wife saying: from now on you are as my mother, depriving her conjugal rights yet keeping her like a slave nor letting her marry anyone else) as your mothers: nor does He regard your adopted sons as your sons. These are mere words which you utter with your mouths; but Allah declares the Truth and guides you to the Right Way.[4] |
| QXP | Allah did not give any man two hearts in his chest. (You cannot be a believer and a disbeliever at the same time). And He never regards your wives as your mothers because of your senseless utterances, such as your declaring them as your mothers. (2:226), (58:2-4). Nor does He regard your adopted sons as your biological sons. These are mere words that you utter with your mouths, but Allah declares the Truth and shows the Way. |
| Maulana Ali | Call them by (the names of) their fathers; this is more equitable with Allah; but if you know not their fathers, then they are your brethren in faith and your friends. And there is no blame on you in that wherein you make a mistake, but (you are answerable for) that which your hearts purpose. And Allah is ever Forgiving, Merciful. |
| Free Minds | God did not make any man with two hearts in his body. Nor did He make your wives whom you estrange to be as your mothers. Nor did He make your adopted children to be your sons. Such is what you claim with your mouths, but God speaks the truth, and He guides to the path. |
| Qaribullah | Allah has never made any man with two hearts inside him. Nor has He made your wives, when you divorce, saying: 'Be as my mother's back, ' your mothers. Neither has He made your fostered sons as your own sons. These are your own sayings, words which you utter with your mouths; but Allah speaks the truth and guides to the Path. |
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| George Sale | God hath not given a man two hearts within him; neither hath he made your wives -- some of whom ye divorce, regarding them thereafters as your mothers -- your true mothers; nor hath he made your adopted sons your true sons. This is your saying in your mouths: But God speaketh the truth ; and he directeth the right way. |
| JM Rodwell | God hath not given a man two hearts within him; neither hath he made your wives whom ye divorce to be as your mothers; nor hath he made your adopted sons to be as your own sons. Such words are indeed in your mouths; but God speaketh the truth, and in the r |
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| Asad | NEVER has God endowed any man with two hearts in one body: [Lit., "within him". In the first instance, this connects with the preceding passage, implying that man cannot be truly conscious of God and at the same time defer to the views of "the deniers of the truth and the hypocrites" (Razi). Beyond this, however, the above sentence forms a conceptual link with the sequence, which states that it is against the God-willed laws of nature - and, therefore, unreasonable and morally inadmissible - to attribute to one and the same person two mutually incompatible roles within the framework of human relationships (Zamakhshari).] and [just as] He has never made your wives whom you may have declared to be "as unlawful to you as your mothers' bodies" [truly] your mothers, [This is a reference to the pre-Islamic Arabian custom called zihar, whereby a husband could divorce his wife by simply declaring, "Thou art [henceforth as unlawful] to me as my mother's back", the term zahr ("back") being in this case a metonym for "body". In pagan Arab society, this mode of divorce was considered final and irrevocable; but a woman thus divorced was not allowed to remarry, and had to remain forever in her former husband's custody. As is evident from the first four verses of surah 58 (Al-Mujadalah) - which was revealed somewhat earlier than the present surah - this cruel pagan custom had already been abolished by the time of the revelation of the above verse, and is mentioned here only as an illustration of the subsequent dictum that the "figures of speech [lit., "your sayings"] which you utter with your mouths" do not necessarily coincide with the reality of human relations.] so, too, has He never made your adopted sons [truly] your sons: [I.e., in the sense of blood relationship: hence, the marriage restrictions applying to real sons - and, by obvious implication, daughters as well - do not apply to adoptive children. This statement has a definite bearing on verses 37 ff. below.] these are but [figures of] speech uttered by your mouths - whereas God speaks the [absolute] truth: [Sc., by bringing into being the factual, biological relationship of parent and child in distinction from all man-made, social relationships like husband and wife, or foster-parent and adoptive child. In this connection it should be borne in mind that the Quran frequently uses the metaphor of God's "speech" to express His creative activity.] and it is He alone who can show [you] the right path. |
al-Ahzab 033:005
| 33:5 ادعوهم لابائهم هو اقسط عند الله فان لم تعلموا اباءهم فاخوانكم في الدين ومواليكم وليس عليكم جناح فيما اخطاتم به ولكن ماتعمدت قلوبكم وكان الله غفورا رحيما |
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| Transliteration | OdAAoohum li-aba-ihim huwa aqsatu AAinda Allahi fa-in lam taAAlamoo abaahum fa-ikhwanukum fee alddeeni wamawaleekum walaysa AAalaykum junahun feema akhta/tum bihi walakin ma taAAammadat quloobukum wakana Allahu ghafooran raheeman |
| Literal | Call them to their fathers, it is more just/equitable at God, so if you did not/do not know their fathers so (they are) your brothers in the religion, and your allies/friends , and an offense/guilt/sin is not on you in what you mistook/erred with it, and but what your hearts/minds made intentionally/purposely, and God was/is a forgiver , merciful. |
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| Yusuf Ali | Call them by (the names of) their fathers: that is juster in the sight of Allah. But if ye know not their father's (names, call them) your Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most Merciful. |
| Pickthal | Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients. And there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that will be a sin for you). Allah is ever Forgiving, Merciful. |
| Arberry | Call them after their true fathers; that is more equitable in the sight of God. If you know not who their fathers were, then they are your brothers in religion, and your clients. There is no fault in you if you make mistakes, but only in what your hearts premeditate. God is All-forgiving, All-compassionate. |
| Shakir | Assert their relationship to their fathers; this is more equitable with Allah; but if you do not know their fathers, then they are your brethren in faith and your friends; and there is no blame on you concerning that in which you made a mistake, but (concerning) that which your hearts do purposely (blame may rest on you), and Allah is Forgiving, Merciful. |
| Sarwar | Call them sons of their own fathers. It is more just in the eyes of God. If you do not know their fathers, they are your brothers and friends in religion. You will not be responsible for your mistakes, but you will be responsible for what you do intentionally. God is All-forgiving and All-merciful. |
| Khalifa | You shall give your adopted children names that preserve their relationship to their genetic parents. This is more equitable in the sight of GOD. If you do not know their parents, then, as your brethren in religion, you shall treat them as members of your family. You do not commit a sin if you make a mistake in this respect; you are responsible for your purposeful intentions. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their fathers (names, call them) your brothers in faith and Mawaleekum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | Call them by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers then they are [still] your brothers in religion and those entrusted to you. And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And ever is Allah Forgiving and Merciful. |
| Malik | Name your adopted sons after their fathers; that is more just in the sight of Allah, and if you don’t know who their fathers are, then call them as your brothers in faith and your friends. There is no blame on you for an unintentional mistake, but you will be held responsible for what you do with the intention of your hearts; Allah is Forgiving, Merciful.[5] |
| QXP | Name your adopted children after their fathers; that is more just in the Sight of Allah. And if you do not know who their fathers were, then they are your brothers, sisters and friends in Faith. (You shall treat them as family members). There is no blame on you for an unintentional mistake. What counts is the intention of your hearts, for Allah is Forgiving, Merciful. |
| Maulana Ali | The Prophet is closer to the faithful than their own selves, and his wives are (as) their mothers. And the possessors of relationship are closer one to another in the ordinance of Allah than (other) believers, and those who fled (their homes), except that you do some good to your friends. This is written in the Book. |
| Free Minds | Name them by retaining their father's name. That is more just with God. But if you do not know their fathers, then, as your brothers in the system and members of your family. There is no sin upon you if you make a mistake in this respect; but you will be responsible for what your hearts deliberately intend. God is Forgiver, Merciful. |
| Qaribullah | Name them after their fathers, that is more just with Allah. If you do not know their fathers, regard them as your brothers in the religion, or those under your sponsorship. There is no fault in you if you make mistakes, but only in what your hearts intended. Allah is Forgiving and the Most Merciful, |
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| George Sale | Call such as are adopted, the sons of their natural fathers: This will be more just in the sight of God. And if ye know not their fathers, let them be as your brethren in religion, and your companions: And it shall be no crime in you, that ye err in this matter; but that shall be criminal which your hearts purposely design; for God is gracious and merciful. |
| JM Rodwell | Name them after their fathers: this will be more right before God. But if ye know not who their fathers are, then let them be your brethren in the faith, and your comrades. And unless made with intent of heart, mistakes in this matter shall be no crime in |
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| Asad | [As for your adopted children,] call them by their [real] fathers' names: this is more equitable in the sight of God; and if you know not who their fathers were, [call them] your brethren in faith and your friends. [I.e., "make it clear that your relationship is an adoptive one, and do not create the impression that they are your real children" - thus safeguarding their true identity.] However, you will incur no sin if you err in this respect: [I.e., by making a mistake in the attribution of the child's parentage, or by calling him or her, out of love, "my son" or "my daughter".] [what really matters is] but what your hearts intend - for God is indeed much-forgiving, a dispenser of grace! |
al-Ahzab 033:006
| 33:6 النبي اولى بالمؤمنين من انفسهم وازواجه امهاتهم واولوا الارحام بعضهم اولى ببعض في كتاب الله من المؤمنين والمهاجرين الا ان تفعلوا الى اوليائكم معروفا كان ذلك في الكتاب مسطورا |
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| Transliteration | Alnnabiyyu awla bialmu/mineena min anfusihim waazwajuhu ommahatuhum waoloo al-arhami baAAduhum awla bibaAAdin fee kitabi Allahi mina almu/mineena waalmuhajireena illa an tafAAaloo ila awliya-ikum maAAroofan kana thalika fee alkitabi mastooran |
| Literal | The prophet (is) more worthy/deserving with the believers than them selves, and His wives (are) their mothers, and (those) of the relations some of them (are) more worthy/deserving with some in God's Book/judgment than the believers and the emigrants, except that (E) you make/do to your allies/friends kindness/goodness , that was in The Book written/inscribed . |
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| Yusuf Ali | The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah). |
| Pickthal | The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca), except that ye should do kindness to your friends. This is written in the Book (of nature). |
| Arberry | The Prophet is nearer to the believers than their selves; his wives are their mothers. Those who are bound by blood are nearer to one another in the Book of God than the believers and the emigrants; nevertheless you should act towards your friends honourably; that stands inscribed in the Book. |
| Shakir | The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book. |
| Sarwar | The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book. |
| Khalifa | The prophet is closer to the believers than they are to each other, and his wives are like mothers to them. The relatives ought to take care of one another in accordance with GOD's scripture. Thus, the believers shall take care of their relatives who immigrate to them, provided they have taken care of their own families first. These are commandments of this scripture. |
| Hilali/Khan | The Prophet is closer to the believers than their ownselves, and his wives are their (believers) mothers (as regards respect and marriage). And blood relations among each other have closer personal ties in the Decree of Allah (regarding inheritance) than (the brotherhood of) the believers and the Muhajiroon (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet SAW joined them in brotherhood ties). This has been written in the (Allahs Book of Divine) Decrees (AlLauh AlMahfooz)." |
| H/K/Saheeh | The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah than the [other] believers and the emigrants, except that you may do to your close associates a kindness [through bequest]. That was in the Book inscribed. |
| Malik | The Prophet is closer to the believers than their own selves and his wives are as their mothers. Blood relatives have a greater claim on one another than the other believers and the Muhajirin (early Muslims who migrated from Mecca to Medina) according to the Book of Allah: although you are permitted to some good (through leaving bequests) for your friends . This has been written in the Book of Allah.[6] |
| QXP | The Prophet is closer to the believers than their own selves and their own people. (Seeing that he is as a father to them), his wives are their mothers. In accordance with Allah's decree the relatives have a higher claim (in matters of inheritance) than other believers and the immigrants. Nevertheless, you are to deal with your friends in kindness. All this is recorded in this well-written and well-scored Book. (2:180,) (4:11), (9:111), (33:53), (48:10). |
| Maulana Ali | And when We took a covenant from the prophets and from thee, and from Noah and Abraham and Moses and Jesus, son of Mary, and We took from them a solemn covenant, |
| Free Minds | The prophet is closer to the believers than themselves, and his wives are mothers to them. And God's decree to the believers and the emigrants is that before they help their relatives, they have taken care of their own families first. Such has been decreed in the Scripture. |
| Qaribullah | The Prophet has a greater right on the believers than their own selves, his wives are their mothers. Kinsmen are closer to one another in the Book of Allah than to other believers and the emigrants; although you should act honorably towards those you sponsor, that is written in the Book |
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| George Sale | The prophet is nigher unto the true believers than their own souls; and his wives are their mothers. Those who are related by consanguinity are nigher of kin the one of them unto the others, according to the book of God, than the other true believers, and the Mohâjerûn: Unless that ye do what is fitting and reasonable to your relations in general. This is written in the book of God. |
| JM Rodwell | Nearer of kin to the faithful is the Prophet, than they are to their own selves. His wives are their mothers. According to the Book of God, they who are related by blood, are nearer the one to the other than other believers, and than those who have fled th |
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| Asad | The Prophet has a higher claim on the believers than [they have on] their own selves, [seeing that he is as a father to them] and his wives are their mothers: [Thus, connecting with the preceding mention of voluntary, elective relationships (as contrasted with those by blood), this verse points to the highest manifestation of an elective, spiritual relationship: that of the God-inspired Prophet and the person who freely chooses to follow him. The Prophet himself is reported to have said: "None of you has real faith unless I am dearer unto him than his father, and his child, and all mankind" (Bukhari and Muslim, on the authority of Anas, with several almost identical versions in other compilations). The Companions invariably regarded the Prophet as the spiritual father of his community. Some of them - e.g., Ibn Masud (as quoted by Zamakhshari) or Ubayy ibn Kab, Ibn Abbas and Muawiyah (as quoted by Ibn Kathir) - hardly ever recited the above verse without adding, by way of explanation, "seeing that he is [as] a father to them"; and many of the tabi in -- including Mujahid, Qatadah, lkrimah and Al-Hasan (cf. Tabari and Ibn Kathir) - did the same: hence my interpolation, between brackets, of this phrase. (However, see also verse 40 of this surah and the corresponding note.) As regards the status of the Prophet's wives as the "mothers of the believers", this arises primarily from the fact of their having shared the life of God's Apostle in its most intimate aspect. Consequently, they could not remarry after his death (see verse 53 below), since all the believers were, spiritually, their "children".] and they who are [thus] closely related have, in accordance with God's decree, a higher claim upon one another than [was even the case between] the believers [of Yathrib] and those who had migrated [there for the sake of God]. [See note on the last but one sentence of 8:75. As explained in that note, neither of these two passages (8:75 and 33:6) can be satisfactorily interpreted as bearing on the laws of inheritance: all endeavours to interpret them in that sense only do violence to the logical build-up and inner cohesion of the Quranic discourse. On the other hand, it is obvious that both passages have basically a similar (namely, spiritual) import - with the difference only that whereas the concluding sentences of Al-Anfal refer to the brotherhood of all believers in general, the present passage lays stress on the yet deeper, special relationship between every true believer and God's Apostle.] None the less, you are to act with utmost goodness towards your [other] close friends as well: [I.e., towards all other believers, as stressed so often in the Quran, and particularly in 8:75 (see preceding note): in other words, a believer's exalted love for the Prophet should not blind him to the fact that "all believers are brethren" 49:10. The extremely complex term maruf rendered by me in this context as "innermost goodness", may be defined as "any act [or attitude] the goodness whereof is evident to reason" (Raghib).] this [too] is written down in God's decree. |
al-Ahzab 033:007
| 33:7 واذ اخذنا من النبيين ميثاقهم ومنك ومن نوح وابراهيم وموسى وعيسى ابن مريم واخذنا منهم ميثاقا غليظا |
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| Transliteration | Wa-ith akhathna mina alnnabiyyeena meethaqahum waminka wamin noohin wa-ibraheema wamoosa waAAeesa ibni maryama waakhathna minhum meethaqan ghaleethan |
| Literal | And when We took/received from the prophets their promise/covenant, and from you, and Noah, and from Abraham, and Moses, and Jesus Mary's son, and We took/received from them a strong promise/covenant. |
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| Yusuf Ali | And remember We took from the prophets their covenant: As (We did) from thee: from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn covenant: |
| Pickthal | And when We exacted a covenant from the prophets, and from thee (O Muhammad) and from Noah and Abraham and Moses and Jesus son of Mary. We took from them a solemn covenant; |
| Arberry | And when We took compact from the Prophets, and from thee, and from Noah, and Abraham, Moses, and Jesus, Mary's son; We took from them a solemn compact, |
| Shakir | And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant |
| Sarwar | We had a solemn covenant with you (Muhammad), and the Prophets: Noah, Abraham, Moses, and Jesus, the son of Mary. |
| Khalifa | Recall that we took from the prophets their covenant, including you (O Muhammad), Noah, Abraham, Moses, and Jesus the son of Mary. We took from them a solemn pledge. |
| Hilali/Khan | And (remember) when We took from the Prophets their covenant, and from you (O Muhammad SAW), and from Nooh (Noah), Ibrahim (Abraham), Moosa (Moses), and Iesa (Jesus), son of Maryam (Mary). We took from them a strong covenant. |
| H/K/Saheeh | And [mention, O Muúammad], when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son of Mary; and We took from them a solemn covenant. |
| Malik | O Muhammad, remember the Covenant which We took from all the Prophets - from you as well as from Noah, Abraham, Moses and Jesus son of Mary - We took that solemn Covenant from all of them,[7] |
| QXP | And, behold, We did take a pledge from all the Prophets - from you (O Prophet) as well as from Noah, and Abraham, and Moses, and Jesus son of Mary - We took a very solemn pledge from all of them. |
| Maulana Ali | That He may question the truthful of their truth, and He has prepared for the disbelievers a painful chastisement. |
| Free Minds | And when We took from the prophets their covenant. And from you, and from Noah, and Abraham, and Moses, and Jesus the son of Mary; We took from them a strong covenant. |
| Qaribullah | We took from the Prophets their covenant and from you (Prophet Muhammad), from Noah and Abraham, from Moses and Jesus the son of Mary. We took a solemn covenant from them, |
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| George Sale | Remember when we accepted their covenant from the prophets, and from thee, O Mohammed, and from Noah, and Abraham, and Moses, and Jesus the son of Mary, and received from them a firm covenant; |
| JM Rodwell | And remember that we have entered into covenant with the Prophets, and with thee, and with Noah, and Abraham, and Moses, and Jesus, Son of Mary: and we formed with them a strict covenant, |
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| Asad | AND LO! We did accept a solemn pledge from all the prophets [This parenthetic passage connects with verses 1-3 above, and relates to every prophet's "pledge" - i.e., sacred duty - to convey God's message to man, and thus to act as "a bearer of glad tidings and a warner".] - from thee, [O Muhammad,] as well as from Noah, and Abraham, and Moses, and Jesus the son of Mary -: for We accepted a most weighty, solemn pledge from [all of] them, |
al-Ahzab 033:008
| 33:8 ليسأل الصادقين عن صدقهم واعد للكافرين عذابا اليما |
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| Transliteration | Liyas-ala alssadiqeena AAan sidqihim waaAAadda lilkafireena AAathaban aleeman |
| Literal | (It is for God) to ask/question the truthful about their truthfulness, and He prepared to the disbelievers a painful torture. |
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| Yusuf Ali | That (Allah) may question the (custodians) of Truth concerning the Truth they (were charged with): And He has prepared for the Unbelievers a grievous Penalty. |
| Pickthal | That He may ask the loyal of their loyalty. And He hath prepared a painful doom for the unfaithful. |
| Arberry | that He might question the truthful concerning their truthfulness; and He has prepared for the unbelievers a painful chastisement. |
| Shakir | That He may question the truthful of their truth, and He has prepared for the unbelievers a painful punishment. |
| Sarwar | This was a firm agreement. God will ask the truthful ones about their truthfulness and prepare a painful torment for the disbelievers. |
| Khalifa | Subsequently, He will surely question the truthful about their truthfulness, and has prepared for the disbelievers (in this Quranic fact) a painful retribution. |
| Hilali/Khan | That He may ask the truthfuls (Allahs Messengers and His Prophets) about their truth (i.e. the conveyance of Allahs Message that which they were charged with). And He has prepared for the disbelievers a painful torment (Hell-fire). |
| H/K/Saheeh | That He may question the truthful about their truth. And He has prepared for the disbelievers a painful punishment. |
| Malik | so that He may question the truthful concerning the Truth (that they were entrusted with): as for the unbelievers, He has prepared a painful punishment.[8] |
| QXP | That he might assign responsibility only to the truthful. And to warn that He has readied grievous suffering for the rejecters. |
| Maulana Ali | O you who believe, call to mind the favour of Allah to you when there came against you hosts, so We sent against them a strong wind and hosts that you saw not. And Allah is ever Seer of what you do. |
| Free Minds | So that the truthful may be asked about their truthfulness, and He has prepared for the rejecters a painful retribution. |
| Qaribullah | so that Allah might question the truthful about their truthfulness. But for the unbelievers He has prepared a painful punishment. |
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| George Sale | that God may examine the speakers of truth concerning their veracity: And He hath prepared a painful torment for the unbelievers. |
| JM Rodwell | That God may question the men of truth as to their truth. But a sore torment hath He prepared for the unbelievers. |
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| Asad | so that [at the end of time] He might ask those men of truth as to [what response] their truthfulness [had received on earth]. [Cf. 5:109 and, more particularly, 7:6 - "We shall most certainly call to account all those unto whom Our message was sent, and We shall most certainly call to account the message-bearers [themselves]".] And grievous suffering has He readied for all who deny the truth! |
al-Ahzab 033:009
| 33:9 ياايها الذين امنوا اذكروا نعمة الله عليكم اذ جاءتكم جنود فارسلنا عليهم ريحا وجنودا لم تروها وكان الله بما تعملون بصيرا |
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| Transliteration | Ya ayyuha allatheena amanoo othkuroo niAAmata Allahi AAalaykum ith jaatkum junoodun faarsalna AAalayhim reehan wajunoodan lam tarawha wakana Allahu bima taAAmaloona baseeran |
| Literal | You, you those who believed, remember/mention God's blessing/goodness on you, when soldiers/warriors came to you, so We sent on (to) them a wind , and soldiers/warriors you did not see it (them), and God was/is with what you make/do seeing/knowing . |
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| Yusuf Ali | O ye who believe! Remember the Grace of Allah, (bestowed) on you, when there came down on you hosts (to overwhelm you): But We sent against them a hurricane and forces that ye saw not: but Allah sees (clearly) all that ye do. |
| Pickthal | O ye who believe! Remember Allah's favour unto you when there came against you hosts, and We sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do. |
| Arberry | O believers, remember God's blessing upon you when hosts came against you, and We loosed against them a wind, and hosts you saw not; and God sees the things you do. |
| Shakir | O you who believe! call to mind the favor of Allah to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not, and Allah is Seeing what you do. |
| Sarwar | Believers, recall God's favor to you when the army attacked you. We sent a wind and the armies, which you did not see, to support you. God sees all that you do. |
| Khalifa | O you who believe, remember GOD's blessing upon you; when soldiers attacked you, we sent upon them violent wind and invisible soldiers. GOD is Seer of everything you do. |
| Hilali/Khan | O you who believe! Remember Allahs Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not (i.e. troops of angels during the battle of AlAhzab (the Confederates)). And Allah is Ever AllSeer of what you do. |
| H/K/Saheeh | O you who have believed, remember the favor of Allah upon you when armies came to [attack] you and We sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing. |
| Malik | O believers! Remember the favor of Allah, which he bestowed on you, when you were attacked by your enemy’s army (during the battle of Trench/Confederates) and We unleashed against them violent winds and invisible forces. Allah saw all that you were doing.[9] |
| QXP | O You who have chosen to be graced with belief! Remember Allah's blessing on you, when there came down on you armies (enemy troops from different clans laid siege around Madinah). But We sent against them a violent wind, and forces that you saw not (courage, steadfastness and discipline). And Allah is ever Seer of what you do, how you act. |
| Maulana Ali | When they came upon you from above you and from below you, and when the eyes turned dull and the hearts rose up to the throats, and you began to think diverse thoughts about Allah. |
| Free Minds | O you who believe, remember God's favour upon you when soldiers attacked you and We sent upon them a wind and invisible soldiers. God is Seer of everything you do. |
| Qaribullah | Believers, remember the Favor of Allah to you when there came against you hosts (armies). We unleashed against them a wind and hosts (angels) you could not see. Allah sees the things you do. |
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| George Sale | O true believers, remember the favour of God towards you, when armies of infidels came against you, and We sent against them a wind, and hosts of angels which ye saw not: And God beheld that which ye did. |
| JM Rodwell | O believers! remember the goodness of God towards you, when the armies came against you, and we sent against them a blast, and hosts that ye saw not; for the eye of God was upon your doings: |
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| Asad | O YOU who have attained to faith! Call to mind the blessings which God bestowed on you (at the time) when [enemy] hosts came down upon you, whereupon We let loose against them a storm wind and [heavenly] hosts that you could not see: [Cf. 3:124-125 and the corresponding note. The present passage (verses 9-27) relates to the War of the Confederates (al -ahzab) - also called the War of the Trench (al -khandaq) - which took place in 5 H. AAt the instigation of the Jewish tribe of Banu n-Nadir, who had been expelled from Yathrib (Medina) after they had broken the treaty binding them to the Muslims, several of the most powerful Arabian tribes formed a confederacy with a view to overcoming, once and for all, the threat posed by Islam to the beliefs and many of the customs of pagan Arabia. In the month of Shawwal, 5 H., a force of well over 12,000 men, composed of the Quraysh and their allies - the Banu Kinanah, Banu Asad and the people of the coastlands (the Tihamah), as well as the great Najdi tribe of Ghatafan and its allies, the Hawazin (or Banu Amir) and Banu Sulaym - converged upon Medina. Forewarned of their coming, the Prophet had ordered a deep trench to be dug around the town - a defensive measure unknown in pre-Islamic Arabia - and thus brought the assault of the Confederates to a halt. At that point, however, another danger arose for the Muslims: the Jewish tribe of Banu Qurayzah, who lived in the outskirts of Medina and until then had been allied with the Muslims, broke the treaty of alliance and openly joined the Confederates. Nevertheless, during a siege lasting several weeks all the attempts of the latter to cross the trench - manned by the numerically much weaker and less well-armed Muslims - were repulsed with heavy losses to the attackers; dissensions, based on mutual distrust, gradually undermined the much-vaunted alliance between the Jewish and the pagan Arab tribes; in the month of Dhu l-Qadah their frustration became complete when a bitterly-cold storm wind raged for several days, making life unbearable even for hardened warriors. And so, finally, the siege was raised and the Confederates dispersed, thus ending the last attempt of the pagans to destroy the Prophet and his community.] yet God saw all that you did. |
al-Ahzab 033:010
| 33:10 اذ جاؤوكم من فوقكم ومن اسفل منكم واذا زاغت الابصار وبلغت القلوب الحناجر وتظنون بالله الظنونا |
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| Transliteration | Ith jaookum min fawqikum wamin asfala minkum wa-ith zaghati al-absaru wabalaghati alquloobu alhanajira watathunnoona biAllahi alththunoona |
| Literal | When they came to you from above you and from lower than you, and when the eyesights/knowledge deviated/turned away, and the hearts/minds reached the larynxes/voice boxes (throats) , and you think/assume with God the thoughts/assumptions . |
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| Yusuf Ali | Behold! they came on you from above you and from below you, and behold, the eyes became dim and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about Allah! |
| Pickthal | When they came upon you from above you and from below you, and when eyes grew wild and hearts reached to the throats, and ye were imagining vain thoughts concerning Allah. |
| Arberry | When they came against you from above you and from below you, and when your eyes swerved and your hearts reached your throats, while you thought thoughts about God; |
| Shakir | When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. |
| Sarwar | Eyes became dull and hearts almost reached the throat when they attacked you from above and below and you started to think of God with suspicion. |
| Khalifa | When they came from above you, and from beneath you, your eyes were terrified, your hearts ran out of patience, and you harbored unbefitting thoughts about GOD. |
| Hilali/Khan | When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allah. |
| H/K/Saheeh | [Remember] when they came at you from above you and from below you, and when eyes shifted [in fear], and hearts reached the throats and you assumed about Allah [various] assumptions. |
| Malik | When the enemy attacked you from above and from below; when your eyes were petrified due to fear and your hearts leaped up to your throats, and you began to entertain all sorts of doubts about Allah,[10] |
| QXP | Behold, they came upon you from above you and from below you, and when eyes were terrified, and hearts throbbed, and you began to entertain doubts about Allah. |
| Maulana Ali | There were the believers tried and they were shaken with a severe shaking. |
| Free Minds | For they came from above you, and from beneath you; and your eyes were terrified, and the hearts reached to the throat, and you harboured doubts about God. |
| Qaribullah | They came on you from above and from below, and when your eyes swerved and your hearts leapt to your throats, and you thought thoughts about Allah; |
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| George Sale | When they came against you from above you, and from below you, and when your sight became troubled, and your hearts came even to your throats for fear, and ye imagined of God various imaginations. |
| JM Rodwell | When they assailed you from above you, and from below you, and when your eyes became distracted, and your hearts came up into your throat, and ye thought divers thoughts of God: |
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| Asad | [Remember what you felt] when they came upon you from above you and from below you, [The Ghatafan group tried to take the trench by assault from the upper, eastern part of the Medina plain, while the Quraysh and their allies launched an attack from its lower, i.e., western part (Zamakhshari), and this obviously in consonance with their original lines of approach - the Ghatafan having come from the highlands (Najd), and the Quraysh from the coastal lowlands (the Tihamah).] and when [your] eyes became dim and [your] hearts came up to [your] throats, and [when] most conflicting thoughts about God passed through your minds: [Lit., "[when] you thought all [manner of] thoughts about God": i.e., "whether He would save you or allow your enemies to triumph".] |
al-Ahzab 033:011
| 33:11 هنالك ابتلي المؤمنون وزلزلوا زلزالا شديدا |
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| Transliteration | Hunalika ibtuliya almu-minoona wazulziloo zilzalan shadeedan |
| Literal | At that place and time the believers were tested, and they were shaken/trembled a strong (severe) shake/tremble. |
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| Yusuf Ali | In that situation were the Believers tried: they were shaken as by a tremendous shaking. |
| Pickthal | There were the believers sorely tried, and shaken with a mighty shock. |
| Arberry | there it was that the believers were tried, and shaken most mightily. |
| Shakir | There the believers were tried and they were shaken with severe shaking. |
| Sarwar | There the believers were tested and tremendously shaken. |
| Khalifa | That is when the believers were truly tested; they were severely shaken up. |
| Hilali/Khan | There, the believers were tried and shaken with a mighty shaking. |
| H/K/Saheeh | There the believers were tested and shaken with a severe shaking. |
| Malik | there, the believers were put to test; and were shaken with tremendous shaking.[11] |
| QXP | There and then were the believers tried, and shaken with a mighty shock. |
| Maulana Ali | And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive. |
| Free Minds | That is when the believers were truly tested; they were severely shaken up. |
| Qaribullah | there the believers were tried, they were shaken, a severe quake. |
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| George Sale | There were the faithful tried, and made to tremble with a violent trembling. |
| JM Rodwell | Then were the faithful tried, and with strong quaking did they quake: |
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| Asad | [for] there and then were the believers tried, and shaken with a shock severe. |
al-Ahzab 033:012
| 33:12 واذ يقول المنافقون والذين في قلوبهم مرض ماوعدنا الله ورسوله الا غرورا |
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| Transliteration | Wa-ith yaqoolu almunafiqoona waallatheena fee quloobihim maradun ma waAAadana Allahu warasooluhu illa ghurooran |
| Literal | And when the hypocrites and those whom in their hearts (is) sickness/disease say: "God and His messenger did not promise us except deceit/temptation." |
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| Yusuf Ali | And behold! The Hypocrites and those in whose hearts is a disease (even) say: "Allah and His Messenger promised us nothing but delusion!" |
| Pickthal | And when the hypocrites, and those in whose hearts is a disease, were saying: Allah and His messenger promised us naught but delusion. |
| Arberry | And when tile hypocrites, and those in whose hearts is sickness, said, 'God and His Messenger promised us only delusion.' |
| Shakir | And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive. |
| Sarwar | It was there that the hypocrites and those whose hearts were sick, said, "The promise of God and His Messenger has proved to be nothing but deceit". |
| Khalifa | The hypocrites and those with doubts in their hearts said, "What GOD and His messenger promised us was no more than an illusion!" |
| Hilali/Khan | And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allah and His Messenger (SAW) promised us nothing but delusions!" |
| H/K/Saheeh | And [remember] when the hypocrites and those in whose hearts is disease said, "Allah and His Messenger did not promise us except delusion," |
| Malik | Remember, when the hypocrites and those in whose hearts there was a disease were openly saying: "Allah and His Messenger promised us nothing but delusion!"[12] |
| QXP | And recall when the hypocrites and those who had doubt in their hearts, said to one another, "Allah and His Messenger promised us nothing but delusion." |
| Maulana Ali | And when a party of them said: O people of Yathrib, you cannot make a stand, so go back. And a party of them asked permission of the Prophet, saying, Our houses are exposed. And they were not exposed. They only desired to run away. |
| Free Minds | And the hypocrites and those who have a sickness in their hearts said: "God and His messenger promised us nothing but illusions!" |
| Qaribullah | The hypocrites and those in whose hearts there is a disease said: 'Allah and His Messenger promised nothing but delusion. ' |
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| George Sale | And were the hypocrites, and those in whose heart was an infirmity, said, God and his Apostle have made you no other than a fallacious promise. |
| JM Rodwell | And when the disaffected and the diseased of heart said, "God and his Apostle have made us but a cheating promise:" |
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| Asad | And [remember how it was] when the hypocrites and those with hearts diseased [This phrase obviously denotes here the weak of faith among the believers.] said [to one another], "God and His Apostle have promised us nothing but delusions!" [This is a reference to Muhammad's prophetic vision, at the time of digging the trench, of the future Muslim conquest of the whole Arabian Peninsula as well as of the Persian and Byzantine Empires (Tabari). Several authentic Traditions testify to the Prophet's announcement of this vision at the time in question.] |
al-Ahzab 033:013
| 33:13 واذ قالت طائفة منهم يااهل يثرب لامقام لكم فارجعوا ويستأذن فريق منهم النبي يقولون ان بيوتنا عورة وماهي بعورة ان يريدون الا فرارا |
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| Transliteration | Wa-ith qalat ta-ifatun minhum ya ahla yathriba la muqama lakum fairjiAAoo wayasta/thinu fareequn minhumu alnnabiyya yaqooloona inna buyootana AAawratun wama hiya biAAawratin in yureedoona illa firaran |
| Literal | And when a group of people from them said: "You people (of) Yethrib , (there is) no position/status for you, so return." And a group/party from them ask the prophet for permission/pardon (E) they say: "That truly our houses/homes (are) weakly defended ." And it is not with weakly defended , that truly they want except escape . |
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| Yusuf Ali | Behold! A party among them said: "Ye men of Yathrib! ye cannot stand (the attack)! therefore go back!" And a band of them ask for leave of the Prophet, saying, "Truly our houses are bare and exposed," though they were not exposed they intended nothing but to run away. |
| Pickthal | And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefor turn back. And certain of them (even) sought permission of the Prophet, saying: Our homes lie open (to the enemy). And they lay not open. They but wished to flee. |
| Arberry | And when a party of them said, 'O people of Yathrib, there is no abiding here for you, therefore return!' And a part of them Were asking leave of the Prophet, saying, 'Our houses are exposed'; yet they were not exposed; they desired only to flee. |
| Shakir | And when a party of them said: O people of Yasrib! there IS no place to stand for you (here), therefore go back; and a party of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired to fly away. |
| Sarwar | It was there that a group of them said, "People of Yathrib, turn back for there is no place for you to stay." Another group, asking for the Prophet's permission, said, "Our homes are defenseless." In fact, they were not defenseless. They only wanted to run away. |
| Khalifa | A group of them said, "O people of Yathrib, you cannot attain victory; go back." Others made up excuses to the prophet: "Our homes are vulnerable," when they were not vulnerable. They just wanted to flee. |
| Hilali/Khan | And when a party of them said: "O people of Yathrib (AlMadinah)! There is no stand (possible) for you (against the enemy attack!) Therefore go back!" And a band of them ask for permission of the Prophet ( SAW) saying: "Truly, our homes lie open (to the enemy)." And they lay not open. They but wished to flee. |
| H/K/Saheeh | And when a faction of them said, "O people of Yathrib, there is no stability for you [here], so return [home]." And a party of them asked permission of the Prophet, saying, "Indeed, our houses are unprotected," while they were not exposed. They did not intend except to flee. |
| Malik | And a party of them said: "O people of Yathrib (Medina)! You cannot stand the attack much longer. Go back to your city." And yet another party of them sought leave of the Prophet saying: "In fact our houses are insecure," whereas they were not insecure. They intended nothing but to run away from the battlefront.[13] |
| QXP | A group among them said, "O You people of Yathrib! There is no stand possible for you, so, go back." And some of them even sought permission of the Prophet, saying, "Behold, our homes are exposed (to the enemy)." (With the believers firmly entrenched around the town) their homes were not really exposed. They wanted nothing but to flee. (Yathrib = Madinah). |
| Maulana Ali | And if an entry were made upon them from the outlying parts of it, then they were asked to wage war (against the Muslims), they would certainly have done it, and they would not have stayed in it but a little while. |
| Free Minds | And a group of them said: "O people of Yathrib, you cannot make a stand; therefore, retreat." And a small party of them sought permission from the prophet, saying: "Our homes are exposed," while they were not exposed. They just wanted to flee. |
| Qaribullah | And when a party of them said: 'People of Yathrib (Madinah), there is no place for you here, therefore return. ' And a party of them asked leave of the Prophet, saying: 'Our houses are exposed' whereas they were not, they only wished to flee. |
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| George Sale | And when a party of them said, O inhabitants of Yathreb, there is no place of security for you here; wherefore return home. And a part of them asked leave of the prophet to depart, saying, verily our houses are defenceless and exposed to the enemy: But they were not defenceless; and their intention was no other than to fly. |
| JM Rodwell | And when a party of them said, "O people of Yathrib! there is no place of safety for you here; therefore return into the city." And another party of you asked the prophet's leave to return, saying, "Our houses are left defenceless." No! they were not left |
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| Asad | and when some of them said, "O you people of Yathrib! You cannot withstand [the enemy] here: [I.e., outside the city, defending the trench.] hence, go back [to your homes]!" -- Whereupon a party from among them asked leave of the Prophet, saying, "Behold, our houses are exposed [to attack]!" -- The while they were not [really] exposed: they wanted nothing but to flee. |
al-Ahzab 033:014
| 33:14 ولو دخلت عليهم من اقطارها ثم سئلوا الفتنة لاتوها وماتلبثوا بها الا يسيرا |
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| Transliteration | Walaw dukhilat AAalayhim min aqtariha thumma su-iloo alfitnata laatawha wama talabbathoo biha illa yaseeran |
| Literal | And if (it) is entered on them from its sides/directions then they were asked (for) the treason , they would have given it (E) and they would not have delayed/remained with it (the treason) except little . |
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| Yusuf Ali | And if an entry had been effected to them from the sides of the (city), and they had been incited to sedition, they would certainly have brought it to pass, with none but a brief delay! |
| Pickthal | If the enemy had entered from all sides and they had been exhorted to treachery, they would have committed it, and would have hesitated thereupon but little. |
| Arberry | And if entrance had been forced against them from those quarters, and then they had been asked to apostatise, they would have done so, and but tarried about it briefly. |
| Shakir | And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while. |
| Sarwar | Had the army of the enemies invaded their homes and asked them to give-up their religion, they would have yielded to them without delay. |
| Khalifa | Had the enemy invaded and asked them to join, they would have joined the enemy without hesitation. |
| Hilali/Khan | And if the enemy had entered from all sides (of the city), and they had been exhorted to AlFitnah (i.e. to renegade from Islam to polytheism) they would surely have committed it and would have hesitated thereupon but little. |
| H/K/Saheeh | And if they had been entered upon from all its [surrounding] regions and fitnah had been demanded of them, they would have done it and not hesitated over it except briefly. |
| Malik | Had the city been entered from all sides, and had they been incited to sedition, they would have little hesitation to become partners in it.[14] |
| QXP | Now if the enemy had invaded the town from all sides and these hypocrites were asked to inflict harm on the believers, they would have done so without delay. |
| Maulana Ali | And they had indeed made a covenant with Allah before, (that) they would not turn (their) backs. And a covenant with Allah must be answered for. |
| Free Minds | And if the enemy had entered at them from all sides, and then they were asked to betray, they would do so with very little hesitation. |
| Qaribullah | And if an entrance had been forced against them from its quarters, and then they had been asked to incite, they would have done so, and remained in it (the city) but a little (time). |
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| George Sale | If the city had been entered upon them by the enemy from the parts adjacent, and they had been asked to desert the true believers, and to fight against them; they had surely consented thereto: But they had not, in such case, remained in the same, but a little while. |
| JM Rodwell | If the enemy had effected an entry at all points, and they (the disaffected) had been asked to promote confusion, they would have done so; but only a short time would they have remained in it.-(Medina). |
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| Asad | Now if their town had been stormed, [Lit., "if entry to them had been forced".] and they had been asked [by the enemy] to commit apostasy, [the hypocrites] would have done so without much delay [Lit., "and would not have tarried more than a little [while]".] -- |
al-Ahzab 033:015
| 33:15 ولقد كانوا عاهدوا الله من قبل لايولون الادبار وكان عهد الله مسؤولا |
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| Transliteration | Walaqad kanoo AAahadoo Allaha min qablu la yuwalloona al-adbara wakana AAahdu Allahi mas-oolan |
| Literal | And they were had been (E) they promised God from before (they had before promised God that) they do not turn away (on) the backs/ends, and God's promise was questioned. |
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| Yusuf Ali | And yet they had already covenanted with Allah not to turn their backs, and a covenant with Allah must (surely) be answered for. |
| Pickthal | And verily they had already sworn unto Allah that they would not turn their backs (to the foe). An oath to Allah must be answered for. |
| Arberry | Yet they had made covenant with God before that, that they would not turn their backs; and covenants with God shall be questioned of |
| Shakir | And certainly they had made a covenant with Allah before, that) they would not turn (their) backs; and Allah's covenant shall be inquired of. |
| Sarwar | They had certainly promised God that they would not turn away. To promise God is certainly a (great) responsibility. |
| Khalifa | They had pledged to GOD in the past that they would not turn around and flee; making a pledge with GOD involves a great responsibility. |
| Hilali/Khan | And indeed they had already made a covenant with Allah not to turn their backs, and a covenant with Allah must be answered for. |
| H/K/Saheeh | And they had already promised Allah before not to turn their backs and flee. And ever is the promise to Allah [that about which one will be] questioned. |
| Malik | Even though they had made covenant with Allah not to show their backs, and the covenant with Allah must surely be answered for.[15] |
| QXP | Although before that they had pledged to Allah that they would not turn their backs (to Faith and against invasion). A pledge to Allah must be answered for. |
| Maulana Ali | Say: Flight will not profit you, if you flee from death or slaughter, and then you will not be allowed to enjoy yourselves but a little. |
| Free Minds | And indeed they had pledged to God before this that they would not turn around and flee. Making a pledge to God brings great responsibility. |
| Qaribullah | Yet before that, they made a covenant with Allah never to turn their backs. And covenants with Allah shall be questioned. |
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| George Sale | They had before made a covenant with God, that they would not turn their backs: And the performance of their covenant with God shall be examined into hereafter. |
| JM Rodwell | They had before pledged themselves to God that they would not turn their backs; and a pledge given to God must be enquired of. |
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| Asad | although ere that they had vowed before God that they would never turn their backs [on His message]: and a vow made to God must surely be answered for! |
al-Ahzab 033:016
| 33:16 قل لن ينفعكم الفرار ان فررتم من الموت او القتل واذا لاتمتعون الا قليلا |
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| Transliteration | Qul lan yanfaAAakumu alfiraru in farartum mina almawti awi alqatli wa-ithan la tumattaAAoona illa qaleelan |
| Literal | Say: "The escape/flight will never/not benefit you if you escaped/fled from the death/lifelessness or the killing/fighting , and then you do not be living long/enjoying except a little." |
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| Yusuf Ali | Say: "Running away will not profit you if ye are running away from death or slaughter; and even if (ye do escape), no more than a brief (respite) will ye be allowed to enjoy!" |
| Pickthal | Say: Flight will not avail you if ye flee from death or killing, and then ye dwell in comfort but a little while. |
| Arberry | Say: 'Flight will not profit you, if you flee from death or slaying; you will be given enjoyment of days then but little.' |
| Shakir | Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little. |
| Sarwar | (Muhammad), tell them, "Running away will never be of any benefit to you even if you run away from death or being killed. Still you would not be able to enjoy yourselves except for a short while." |
| Khalifa | Say, "If you flee, you can never flee from death or from being killed. No matter what happens, you only live a short while longer." |
| Hilali/Khan | Say (O Muhammad SAW to these hypocrites who ask your permission to run away from you): "Flight will not avail you if you flee from death or killing, and then you will enjoy no more than a little while!" |
| H/K/Saheeh | Say, [O Muúammad], "Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little." |
| Malik | Tell them: "Running away will not do you any good, and if you are running away from death or being killed, you would enjoy this life only for a little while."[16] |
| QXP | Say, "Flight will not avail you if you flee from death or being killed. You are not to enjoy life but for a little while." |
| Maulana Ali | Say: Who is it that can protect you from Allah, if He intends harm for you or He intends to show you mercy? And they will not find for themselves a guardian or a helper besides Allah. |
| Free Minds | Say: "It will not benefit you to flee away from death or from being killed, for you will only have the enjoyment for a short while." |
| Qaribullah | Say: 'Flight will not avail you, if you flee from death or slaughter, you would enjoy (this world) only for a little (time). ' |
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| George Sale | Say, flight shall not profit you, if ye fly from death or from slaughter: And if it would, yet shall ye not enjoy this world but a little. |
| JM Rodwell | SAY: Flight shall not profit you; if ye have fled the death or the slaughter, yet even then, but a little while shall ye enjoy your good things! |
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| Asad | Say: "Whether you flee from [natural] death or from being slain [in battle], flight will not profit you - for, however you fare, [Lit., "for then" or "in that case" (idhan), signifying here "however it may be".] you are not [allowed] to enjoy life for more than a little while!" |
al-Ahzab 033:017
| 33:17 قل من ذا الذي يعصمكم من الله ان اراد بكم سوءا او اراد بكم رحمة ولايجدون لهم من دون الله وليا ولانصيرا |
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| Transliteration | Qul man tha allathee yaAAsimukum mina Allahi in arada bikum soo-an aw arada bikum rahmatan wala yajidoona lahum min dooni Allahi waliyyan wala naseeran |
| Literal | Say: "Who that protects/shelters you from God if He willed/wanted bad/evil/harm with you? Or He willed/wanted mercy with you? And they do not find for them from other than God a guardian/ally , and nor a victorior/savior ." |
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| Yusuf Ali | Say: "Who is it that can screen you from Allah if it be His wish to give you punishment or to give you Mercy?" Nor will they find for themselves, besides Allah, any protector or helper. |
| Pickthal | Say: Who is he who can preserve you from Allah if He intendeth harm for you, or intendeth mercy for you. They will not find that they have any friend or helper other than Allah. |
| Arberry | Say: 'Who is he that shall defend you from God, if lie desires evil for you, or desires mercy for you?' They shall find for themselves, apart from God, neither protector nor helper. |
| Shakir | Say: Who is it that can withhold you from Allah if He intends to do you evil, rather He intends to show you mercy? And they will not find for themselves besides Allah any guardian or a helper. |
| Sarwar | Say, "Who can prevent God from punishing you or granting you mercy? They will not find anyone besides God as their guardian or helper." |
| Khalifa | Say, "Who would protect you from GOD if He willed any adversity, or willed any blessing for you?" They can never find, beside GOD, any other Lord and Master. |
| Hilali/Khan | Say: "Who is he who can protect you from Allah if He intends to harm you, or intends mercy on you?" And they will not find, besides Allah, for themselves any Walee (protector, supporter, etc.) or any helper. |
| H/K/Saheeh | Say, "Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?" And they will not find for themselves besides Allah any protector or any helper. |
| Malik | Ask them: "Who can protect you from Allah if He intends to harm you or who can prevent Him if He intends to show you mercy?" They will find none besides Allah to protect or help them.[17] |
| QXP | Say, "Who is there that could keep you away from Allah if He intends harm for you, or Grace for you?" They will not find that they have any patron or helper other than Allah. |
| Maulana Ali | Allah indeed knows those among you who hinder others and those who say to their brethren, Come to us. And they come not to the fight but a little, |
| Free Minds | Say: "Who can protect you from God if He intends to harm you, or He intends any blessing for you?" They will never find besides God any ally or victor. |
| Qaribullah | Say: 'Who can defend you from Allah if He desires harm for you, or if He desires mercy for you? ' They shall find for themselves none, other than Allah, to protect or help them. |
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| George Sale | Say, who is he who shall defend you against God, if He is pleased to bring evil on you, or is pleased to shew mercy towards you? They shall find none to patronize or protect them, besides God. |
| JM Rodwell | SAY: Who is he that will screen you from God, whether He choose to bring evil on you, or to shew you mercy? None beside God shall they find to be their patron or helper. |
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| Asad | Say: "Who is there that could keep you away from God if it be His will to harm you, or if it be His will to show you mercy?" For, [do they not know that] besides God they can find none to protect them, and none to bring them succour? |
al-Ahzab 033:018
| 33:18 قد يعلم الله المعوقين منكم والقائلين لاخوانهم هلم الينا ولاياتون الباس الا قليلا |
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| Transliteration | Qad yaAAlamu Allahu almuAAawwiqeena minkum waalqa-ileena li-ikhwanihim halumma ilayna wala ya/toona alba/sa illa qaleelan |
| Literal | God had known the hinderers, obstructers, disincentivators and delayers from you and the saying/speakers to their brothers: "Come to us." And they do not come/do (join) the war/hardship , except a little/few. |
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| Yusuf Ali | Verily Allah knows those among you who keep back (men) and those who say to their brethren, "Come along to us", but come not to the fight except for just a little while. |
| Pickthal | Allah already knoweth those of you who hinder, and those who say unto their brethren: "Come ye hither unto us!" and they come not to the stress of battle save a little, |
| Arberry | God would surely know those of you who hinder, and those who say to their brothers, 'Come to us,' and come to battle but little, |
| Shakir | Allah knows indeed those among you who hinder others and those who say to their brethren: Come to us; and they come not to the fight but a little, |
| Sarwar | God certainly knows those among you who create obstacles (on the way that leads to God) and those who say to their brothers, 'Come quickly to us' and very rarely take part in the fighting. |
| Khalifa | GOD is fully aware of the hinderers among you, and those who say to their comrades, "Let us all stay behind." Rarely do they mobilize for defense. |
| Hilali/Khan | Allah already knows those among you who keep back (men) from fighting in Allahs Cause, and those who say to their brethren "Come here towards us," while they (themselves) come not to the battle except a little. |
| H/K/Saheeh | Already Allah knows the hinderers among you and those [hypocrites] who say to their brothers, "Come to us," and do not go to battle, except for a few, |
| Malik | Allah is well aware of those among you who hold others back and those who say to their brethren: "Join us," and seldom take part in the fighting themselves.[18] |
| QXP | Allah already knows those of you who hinder, and those who say to their groups, "Come you here unto us!" And rarely do they mobilize for defense. |
| Maulana Ali | Being niggardly with respect to you. But when fear comes, thou wilt see them looking to thee, their eyes rolling like one swooning because of death. But when fear is gone they smite you with sharp tongues, being covetous of wealth. These have not believed, so Allah makes their deeds naught. And that is easy for Allah. |
| Free Minds | God already knows which of you are the hinderers, and those who say to their brothers: "Come and stay with us." Rarely do they mobilize for battle. |
| Qaribullah | Allah knows those of you who hinder, and those who say to their brothers: 'Come to us, ' and they do not come to the battle but a little, |
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| George Sale | God already knoweth those among you who hinder others from following his Apostle, and who say unto their brethren, come hither unto us; and who come not to battle, except a little; |
| JM Rodwell | God well knoweth those among you who cause hindrances, and those who say to their brethren, "Come hither to us;" and who come not to the fight except a little. |
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| Asad | God is indeed aware of those of you who would divert others [from fighting in His cause], as well as of those who say to their brethren, "Come hither to us [and face the enemy]!" -- The while they [themselves] join battle but seldom, |
al-Ahzab 033:019
| 33:19 اشحة عليكم فاذا جاء الخوف رايتهم ينظرون اليك تدور اعينهم كالذي يغشى عليه من الموت فاذا ذهب الخوف سلقوكم بالسنة حداد اشحة على الخير اولئك لم يؤمنوا فاحبط الله اعمالهم وكان ذلك على الله يسيرا |
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| Transliteration | Ashihhatan AAalaykum fa-itha jaa alkhawfu raaytahum yanthuroona ilayka tadooru aAAyunuhum kaallathee yughsha AAalayhi mina almawti fa-itha thahaba alkhawfu salaqookum bi-alsinatin hidadin ashihhatan AAala alkhayri ola-ika lam yu/minoo faahbata Allahu aAAmalahum wakana thalika AAala Allahi yaseeran |
| Literal | Miser/stingy/careful on (to) you, so if the fear/fright came, you saw them looking to you, their eyes/sights turn/roll as who makes/becomes unconscious on him from the death/lifelessness (as who faints from fear of death), so if the fear/fright went away they harmed/stabbed you with sharp/hard tongues/speeches , miser/stingy/careful on the good , those they did not believe, so God wasted/invalidated their deeds, and that was on God easy/little . |
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| Yusuf Ali | Covetous over you. Then when fear comes, thou wilt see them looking to thee, their eyes revolving, like (those of) one over whom hovers death: but when the fear is past, they will smite you with sharp tongues, covetous of goods. Such men have no faith, and so Allah has made their deeds of none effect: and that is easy for Allah. |
| Pickthal | Being sparing of their help to you (believers). But when the fear cometh, then thou (Muhammad) seest them regarding thee with rolling eyes like one who fainteth unto death. Then, when the fear departeth, they scald you with sharp tongues in their greed for wealth (from the spoil). Such have not believed. Therefor Allah maketh their deeds fruitless. And that is easy for Allah. |
| Arberry | being niggardly towards you. When fear comes upon them, thou seest them looking at thee, their eyes rolling like one who swoons of death; but when the fear departs, they flay you with sharp tongues, being niggardly to possess the good things. Those have never believed; God has made their works to fail; and that is easy for God. |
| Shakir | Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah. |
| Sarwar | They are niggardly in spending for you. When fear comes, you can see them looking at you, their eyes rolling about like to faint because of the agony of death. When their fear subsides, they start to bite you with their sharp tongues. They are miserly in spending for a virtuous cause and have no faith. God has turned their deeds devoid of all virtue. This was not at all difficult for God. |
| Khalifa | Also, they are too stingy when dealing with you. If anything threatens the community, you see their eyes rolling with fear, as if death had already come to them. Once the crisis is over, they whip you with sharp tongues. They are too stingy with their wealth. These are not believers, and, consequently, GOD has nullified their works. This is easy for GOD to do. |
| Hilali/Khan | Being miserly towards you (as regards help and aid in Allahs Cause). Then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death, but when the fear departs, they will smite you with sharp tongues, miserly towards (spending anything in any) good (and only covetous of booty and wealth). Such have not believed. Therefore Allah makes their deeds fruitless, and that is ever easy for Allah. |
| H/K/Saheeh | Indisposed toward you. And when fear comes, you see them looking at you, their eyes revolving like one being overcome by death. But when fear departs, they lash you with sharp tongues, indisposed toward [any] good. Those have not believed, so Allah has rendered their deeds worthless, and ever is that, for Allah, easy. |
| Malik | They are ever reluctant to assist you. Whenever they are in danger, they look towards you with their eyes rolling as though they were at the point of death, but when they are out of danger, they will come to greet you with their sharp tongues in greed for gain. Such people have no faith. Allah has made all their deeds null and void, and this is easy for Allah.[19] |
| QXP | They are miserly in dealing with you (believers). But when danger threatens, you can see them looking to you (for help, O Prophet), their eyes rolling in terror like one who is overshadowed by death. Yet once the fear has departed, they assail you believers with sharp tongues in their greed for wealth (from the spoil of war). These have never known belief, and, therefore, Allah makes all their deeds fruitless. That is easy for Allah (a spontaneous action of Allah's Law of Requital). |
| Maulana Ali | They think the allies are not gone, and if the allies should come (again), they would fain be in the deserts with the desert Arabs, asking for news about you. And if they were among you, they would not fight save a little. |
| Free Minds | They are miserable towards you. Then, when fear comes, you see their eyes rolling, as if death had already come to them. But once the fear is gone, they lash-out at you with sharp tongues. They are miserable towards doing any good. These have not believed, so God nullifies their works. This is easy for God to do. |
| Qaribullah | being mean towards you. When fear comes to them, you see them looking at you, their eyes rolling as though they were on the point of death. But once the fear departs they assail you with their sharp tongues, being greedy to possess good things. Those have never believed; Allah has annulled their deeds. That is easy for Allah. |
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| George Sale | being covetous towards you: But when fear cometh on them, thou seest them look unto thee for assistance, their eyes rolling about, like the eyes of him who fainteth by reason of the agonies of death: Yet when their fear is past, they inveigh against you with sharp tongues; being covetous of the best and most valuable part of the spoils. These believe not sincerely; wherefore God hath rendered their works of no avail; and this is easy with God. |
| JM Rodwell | It is out of covetousness in your regard: for when an alarm cometh, thou mayest see them look to thee, and roll their eyes like him on whom the shadows of death have fallen! Yet, when the alarm is passed, with sharp tongues will they assail you, covetous o |
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| Asad | begrudging you all help. But then, when danger threatens, thou canst see them looking to thee [for help, O Prophet], their eyes rolling [in terror] like [the eyes of] one who is overshadowed by death: yet as soon as the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good! [People like] these have never known faith - and therefore God will cause all their works to come to nought: for this is indeed easy for God. |
al-Ahzab 033:020
| 33:20 يحسبون الاحزاب لم يذهبوا وان يات الاحزاب يودوا لو انهم بادون في الاعراب يسألون عن انبائكم ولو كانوا فيكم ماقاتلوا الا قليلا |
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| Transliteration | Yahsaboona al-ahzaba lam yathhaboo wa-in ya/ti al-ahzabu yawaddoo law annahum badoona fee al-aAArabi yas-aloona AAan anba-ikum walaw kanoo feekum ma qataloo illa qaleelan |
| Literal | They suppose (that) the groups/parties did not go and if the groups/parties come, they wish/love if that they truly are desert dwellers in the Arabs, they ask/question about your information/news, and if they were in (between) you, they would not have fought/killed except a little/few. |
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| Yusuf Ali | They think that the Confederates have not withdrawn; and if the Confederates should come (again), they would wish they were in the deserts (wandering) among the Bedouins, and seeking news about you (from a safe distance); and if they were in your midst, they would fight but little. |
| Pickthal | They hold that the clans have not retired (for good); and if the clans should advance (again), they would fain be in the desert with the wandering Arabs, asking for the news of you; and if they were among you, they would not give battle, save a little. |
| Arberry | They think the Confederates have not departed; and if the Confederates come, they will wish that they were desert-dwellers among the Bedoums asking for news of you. If they were among you, they would fight but little. |
| Shakir | They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little. |
| Sarwar | They think that the confederate tribes have not yet gone. If the confederate tribes were to attack them, they would have wished to be left alone among the bedouin Arabs where they would only follow the news about you. Even if they were with you, only a few of them would take part in the fight. |
| Khalifa | They thought that the parties might come back. In that case, they would wish that they were lost in the desert, asking about your news from afar. Had the parties attacked you while they were with you, they would rarely support you. |
| Hilali/Khan | They think that AlAhzab (the Confederates) have not yet withdrawn, and if AlAhzab (the Confederates) should come (again), they would wish they were in the deserts (wandering) among the bedouins, seeking news about you (from a far place); and if they (happen) to be among you, they would not fight but little. |
| H/K/Saheeh | They think the companies have not [yet] withdrawn. And if the companies should come [again], they would wish they were in the desert among the bedouins, inquiring [from afar] about your news. And if they should be among you, they would not fight except for a little. |
| Malik | They thought that the confederates would never withdraw. Indeed, if the confederates should come again, they would wish to be among the beduins and seek news about you from a safe distance; and if they happened to be with you, they would take but a little part in the fighting.[20] |
| QXP | They think that the enemy clans have not withdrawn. And if the confederate clans come back, these (hypocrites) would prefer to be in the desert with the Bedouins, asking for news about you, from far away. And if they were among you, they would only pretend to fight. |
| Maulana Ali | Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the Latter day, and remembers Allah much. |
| Free Minds | They thought that the opponents had not yet mobilized. And if the opponents do appear, they wish that they were out in the desert, seeking out news for you. Even if they were among you, they would not have fought except very little. |
| Qaribullah | They think the confederates have not departed. Indeed, if the confederates should come again they would sooner be in the desert among the Bedouins asking news of you. If they were among you, they would fight but a little. |
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| George Sale | They imagined that the confederates would not depart and raise the siege: And if the confederates should come another time, they would wish to live in the deserts among the Arabs who dwell in tents, and there to inquire after news concerning you; and although they were with you this time, yet they fought not, except a little. |
| JM Rodwell | They thought that the CONFEDERATES would never retire: and were the confederates to come again, they would fain be dwelling among the Arabs of the desert, and there ask news about you! for though they were with you, they fought not except a little. |
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| Asad | They think that the Confederates have not [really] withdrawn; [Sc., "but would come back in force and resume the siege".] and should the Confederates return, these [hypocrites] would prefer to be in the desert, among the bedouin, asking for news about you, [O believers, from far away;] and even were they to find themselves in your midst, they would but make a pretence at fighting [by your side]. [Lit., "they would not fight except a little".] |
al-Ahzab 033:021
| 33:21 لقد كان لكم في رسول الله اسوة حسنة لمن كان يرجو الله واليوم الاخر وذكر الله كثيرا |
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| Transliteration | Laqad kana lakum fee rasooli Allahi oswatun hasanatun liman kana yarjoo Allaha waalyawma al-akhira wathakara Allaha katheeran |
| Literal | (It) had been for you in God's messenger a good example/model to who was hoping/expecting God, and the Day the Last/Resurrection Day, and remembered/mentioned God much. |
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| Yusuf Ali | Ye have indeed in the Messenger of Allah a beautiful pattern (of conduct) for any one whose hope is in Allah and the Final Day, and who engages much in the Praise of Allah. |
| Pickthal | Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembereth Allah much. |
| Arberry | You have had a good example in God's Messenger for whosoever hopes for God and the Last Day, and remembers God oft. |
| Shakir | Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day and remembers Allah much. |
| Sarwar | The Messenger of God is certainly a good example for those of you who have hope in God and in the Day of Judgment and who remember God very often. |
| Khalifa | The messenger of GOD has set up a good example for those among you who seek GOD and the Last Day, and constantly think about GOD. |
| Hilali/Khan | Indeed in the Messenger of Allah (Muhammad SAW) you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much. |
| H/K/Saheeh | There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often. |
| Malik | You have indeed, in the life of Messenger-Allah, the 'Best Model' for him whose hope is in Allah and the Day of the Hereafter, and who engages himself much in the remembrance of Allah.[21] |
| QXP | (You saw the Messenger standing as a rock in the most adverse circumstances.) Verily, in the Messenger of Allah you have an excellent example, for everyone who looks unto Allah and the Last Day, and remembers Allah much. (60:4). |
| Maulana Ali | And follow that which is revealed to thee from thy Lord. Surely Allah is ever Aware of what you do; |
| Free Minds | Indeed, in the messenger of God a good example has been set for you for he who seeks God and the Last Day and thinks constantly about God. |
| Qaribullah | In the Messenger of Allah you have a fine example for he who hopes for Allah and the Last Day and remembers Allah abundantly. |
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| George Sale | Ye have in the Apostle of God an excellent example, unto him who hopeth in God, and the last day, and remembereth God frequently. |
| JM Rodwell | A noble pattern had ye in God's Apostle, for all who hope in God, and in the latter day, and oft remember God! |
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| Asad | VERILY, in the Apostle of God you have a good example for everyone who looks forward [with hope and awe] to God and the Last Day, and remembers God unceasingly. [This verse (and the passage that follows) connects with verses 9 - 11 above, and especially with verse 11 - "there and then were the believers tried, and shaken with a shock severe" - which summarizes, as it were, their experiences during the critical days and weeks of the War of the Trench. Although it is addressed, in the first instance, to those early defenders of Medina who were thus exhorted to emulate the Prophet's faith, courage and steadfastness, the above verse is timeless in its import and its validity for all situations and conditions. Since the verb rajawa, as well as the noun-forms rajw, rujuww and raja derived from it, carry the connotation of both "hope" and "fear" (or "awe"), I have rendered yarju accordingly.] |
al-Ahzab 033:022
| 33:22 ولما راى المؤمنون الاحزاب قالوا هذا ماوعدنا الله ورسوله وصدق الله ورسوله ومازادهم الاايمانا وتسليما |
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| Transliteration | Walamma raa almu/minoona al-ahzaba qaloo hatha ma waAAadana Allahu warasooluhu wasadaqa Allahu warasooluhu wama zadahum illa eemanan watasleeman |
| Literal | And when the believers saw/understood the groups/parties, they said: "That (is) what God promised us and His messenger, and God was/is truthful and His messenger." And (it) did not increase them except belief and submission/surrender. |
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| Yusuf Ali | When the Believers saw the Confederate forces, they said: "This is what Allah and his Messenger had promised us, and Allah and His Messenger told us what was true." And it only added to their faith and their zeal in obedience. |
| Pickthal | And when the true believers saw the clans, they said: This is that which Allah and His messenger promised us. Allah and His messenger are true. It did but confirm them in their faith and resignation. |
| Arberry | When the believers saw the Confederates they said, 'This is what God and His Messenger promised us, and God and His Messenger have spoken truly.' And it only increased them in faith and surrender. |
| Shakir | And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth; and it only increased them in faith and submission. |
| Sarwar | On seeing the confederate tribes, the believers said, "This is what God and His Messenger had promised us. The promise of God and His Messenger is true." This only strengthens their faith and their desire of submission to the will of God. |
| Khalifa | When the true believers saw the parties (ready to attack), they said, "This is what GOD and His messenger have promised us, and GOD and His messenger are truthful." This (dangerous situation) only strengthened their faith and augmented their submission. |
| Hilali/Khan | And when the believers saw AlAhzab (the Confederates), they said: "This is what Allah and His Messenger (Muhammad SAW) had promised us, and Allah and His Messenger (Muhammad SAW) had spoken the truth, and it only added to their faith and to their submissiveness (to Allah). |
| H/K/Saheeh | And when the believers saw the companies, they said, "This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth." And it increased them only in faith and acceptance. |
| Malik | When the true believers saw the confederate forces they said: "This is what Allah and His Messenger had promised us: Allah and his Messenger were absolutely true." This increased them all the more in their faith and their zeal in obedience.[22] |
| QXP | And when the believers saw the clans, they said, "This is what Allah and His Messenger promised us. Truly spoke Allah and His Messenger!" And it only added to their faith and their zeal in submission. |
| Maulana Ali | And when the believers saw the allies, they said: This is what Allah and His Messenger promised us, and Allah and His Messenger spoke the truth. And it only added to their faith and submission. |
| Free Minds | And when the believers saw the opponents, they said: "This is what God and His messenger have promised us, and God and His messenger are truthful." This only increased their faith and their surrender. |
| Qaribullah | When the believers saw the confederates they said: 'This is what Allah and His Messenger have promised us. Surely, Allah and His Messenger have spoken in truth. ' And this did not increase them except in belief and submission. |
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| George Sale | When the true believers saw the confederates, they said, this is what God and his Apostle have foretold us; and God and his Apostle have spoken the truth: And it only increased their faith and resignation. |
| JM Rodwell | And when the faithful saw the confederates, they said, "This is what God and His Apostle promised us, and God and His Apostle spoke truly:" and it only increased their faith and self-devotion. |
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| Asad | And [so,] when the believers saw the Confederates [advancing against them], they said, "This is what God and His Apostle have promised us!"- and, "Truly spoke God and His Apostle !" [These seem to be allusions to 29:2 (which may have been one of the last Meccan revelations) as well as to 2:155 and 214 (i.e., verses of the first surah of the Medina period).] -- and all this but increased their faith and their readiness to surrender themselves unto God. |
al-Ahzab 033:023
| 33:23 من المؤمنين رجال صدقوا ماعاهدوا الله عليه فمنهم من قضى نحبه ومنهم من ينتظر ومابدلوا تبديلا |
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| Transliteration | Mina almu/mineena rijalun sadaqoo ma AAahadoo Allaha AAalayhi faminhum man qada nahbahu waminhum man yantathiru wama baddaloo tabdeelan |
| Literal | From the believers (are) men, they were truthful (on) what they promised God on it, so from them who accomplished/carried out His vow or duty upon himself , and from them who awaits/watches , and they did not change exchange/change . |
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| Yusuf Ali | Among the Believers are men who have been true to their covenant with Allah: of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least: |
| Pickthal | Of the believers are men who are true to that which they covenanted with Allah. Some of them have paid their vow by death (in battle), and some of them still are waiting; and they have not altered in the least; |
| Arberry | Among the believers are men who were true to their covenant with God; some of them have fulfilled their vow by death, and some are still awaiting, and they have not changed in the least; |
| Shakir | Of the believers are men who are true to the covenant which they made with Allah: so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed in the least |
| Sarwar | Among the believers there are people who are true in their promise to God. Some of them have already passed away and some of them are waiting. They never yield to any change. |
| Khalifa | Among the believers there are people who fulfill their pledges with GOD. Some of them died, while others stand ready, never wavering. |
| Hilali/Khan | Among the believers are men who have been true to their covenant with Allah (i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers), of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed (i.e.they never proved treacherous to their covenant which they concluded with Allah) in the least. |
| H/K/Saheeh | Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration |
| Malik | Among the believers there are men who have been true to their covenant with Allah: of them some have completed their vow through sacrificing their lives, and some others are waiting for it, and have not changed their determination in the least.[23] |
| QXP | Of the believers are men who have been true in what they pledged with Allah. Some of them have fulfilled their vow by laying their lives, and some of them stand ready, unwavering. (9:111). |
| Maulana Ali | Of the believers are men who are true to the covenant they made with Allah; so of them is he who has accomplished his vow, and of them is he who yet waits, and they have not changed in the least -- |
| Free Minds | From among the believers are men who fulfilled their pledge to God. Thus, some of them died, while some are still waiting; but they never altered in the least. |
| Qaribullah | Among the believers there are men who have been true to their covenant with Allah. Some have fulfilled their vow dying, and others await, unyielding to change, |
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| George Sale | Of the true believers some men justly performed what they had promised unto God; and some of them have finished their course, and some of them wait the same advantage; and they changed not their promise, by deviating therefrom in the least: |
| JM Rodwell | Some were there among the faithful who made good what they had promised to God. Some have fulfilled their course, and others await its fulfilment, and have not been changelings who change- |
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| Asad | Among the believers are men who have [always] been true to what they have vowed before God; [Specifically, this verse is said to apply to certain of the Companions who vowed, at the time of the early campaigns, that they would fight until death at the Prophet's side (Zamakhshari); in its wider sense, however, it relates to all efforts involving a supreme sacrifice in God's cause.] and among them are such as have [already] redeemed their pledge by death, and such as yet await [its fulfillment] without having changed [their resolve] in the least. |
al-Ahzab 033:024
| 33:24 ليجزي الله الصادقين بصدقهم ويعذب المنافقين ان شاء او يتوب عليهم ان الله كان غفورا رحيما |
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| Transliteration | Liyajziya Allahu alssadiqeena bisidqihim wayuAAaththiba almunafiqeena in shaa aw yatooba AAalayhim inna Allaha kana ghafooran raheeman |
| Literal | (It is to) God to reward/reimburse the truthful with their truthfulness, and He tortures the hypocrites, if He wants or He forgives on them, that truly God was/is a forgiver, merciful. |
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| Yusuf Ali | That Allah may reward the men of Truth for their Truth, and punish the Hypocrites if that be His Will, or turn to them in Mercy: for Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | That Allah may reward the true men for their truth, and punish the hypocrites if He will, or relent toward them (if He will). Lo! Allah is Forgiving, Merciful. |
| Arberry | that God may recompense the truthful ones for their truthfulness, and chastise the hypocrites, if He will, or turn again unto them. Surely God is All-forgiving, All-compassionate. |
| Shakir | That Allah may reward the truthful for their truth, and punish the hypocrites if He please or turn to them (mercifully); surely Allah is Forgiving, Merciful. |
| Sarwar | God will certainly reward the truthful ones for their truthfulness and punish or pardon the hypocrites as He wishes. God is All-forgiving and All-merciful. |
| Khalifa | GOD will surely recompense the truthful for their truthfulness, and will punish the hypocrites, if He so wills, or redeem them. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | That Allah may reward the men of truth for their truth (i.e. for their patience at the accomplishment of that which they covenanted with Allah), and punish the hypocrites if He will or accept their repentance by turning to them in Mercy. Verily, Allah is OftForgiving, Most Merciful. |
| H/K/Saheeh | That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is ever Forgiving and Merciful. |
| Malik | All this happens so that Allah may reward the truthful for their truth and punish the hypocrites or accept their repentance if He wills: for Allah is Forgiving, Merciful.[24] |
| QXP | That Allah may reward the truthful for having been true to their word, and cause the hypocrites to suffer - or accept their repentance according to His Laws. Verily, Allah is Forgiving, Merciful. (33:8). |
| Maulana Ali | That Allah may reward the truthful for their truth, and chastise the hypocrites, if He pleases, or turn to them (mercifully). Surely Allah is ever Forgiving, Merciful. |
| Free Minds | That God may recompense the truthful for their truthfulness, and punish the hypocrites if He so wills, or accepts their repentance. God is Forgiver, Merciful. |
| Qaribullah | so that Allah will recompense the truthful for their truthfulness and punish the hypocrites if He will, or turn again to them. Surely, Allah is the Forgiver and the Most Merciful. |
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| George Sale | That God may reward the just performers of their covenant for their fidelity; and may punish the hypocritical, if He pleaseth, or may be turned unto them; for God is ready to forgive, and merciful. |
| JM Rodwell | That God may reward the faithful for their faithfulness, and may punish the hypocrites, if He so please, or be turned unto them: for God is Forgiving, Merciful. |
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| Asad | [Such trials are imposed upon man] so that God may reward the truthful for having been true to their word, and cause the hypocrites to suffer - if that be His will - or [if they repent,] accept their repentance: [Cf. 6:12 "God, who has willed upon Himself the law of grace and mercy" - and the corresponding note.] for, verily, God is indeed much-forgiving, a dispenser of grace! |
al-Ahzab 033:025
| 33:25 ورد الله الذين كفروا بغيظهم لم ينالوا خيرا وكفى الله المؤمنين القتال وكان الله قويا عزيزا |
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| Transliteration | Waradda Allahu allatheena kafaroo bighaythihim lam yanaloo khayran wakafa Allahu almu/mineena alqitala wakana Allahu qawiyyan AAazeezan |
| Literal | And God returned those who disbelieved with their anger/rage, they did not obtain goodness , and God stopped/prevented the believers (from) the fighting/killing, and God was/is powerful/strong, glorious/mighty 300 |
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| Yusuf Ali | And Allah turned back the Unbelievers for (all) their fury: no advantage did they gain; and enough is Allah for the believers in their fight. And Allah is full of Strength, able to enforce His Will. |
| Pickthal | And Allah repulsed the disbelievers in their wrath; they gained no good. Allah averted their attack from the believers. Allah is ever Strong, Mighty. |
| Arberry | And God sent back those that were unbelievers in their rage, and they attained no good; God spared the believers of fighting. Surely God is All-strong, All-mighty. |
| Shakir | And Allah turned back the unbelievers in their rage; they did not obtain any advantage, and Allah sufficed the believers in fighting; and Allah is Strong, Mighty. |
| Sarwar | God repelled the unbelievers in their rage. They could not achieve anything good. God rendered sufficient support to the believers in fighting. God is All-powerful and Majestic. |
| Khalifa | GOD repulsed those who disbelieved with their rage, and they left emptyhanded. GOD thus spared the believers any fighting. GOD is Powerful, Almighty. |
| Hilali/Khan | And Allah drove back those who disbelieved in their rage, they gained no advantage (booty, etc.). Allah sufficed for the believers in the fighting (by sending against the disbelievers a severe wind and troops of angels). And Allah is Ever AllStrong, AllMighty. |
| H/K/Saheeh | And Allah repelled those who disbelieved, in their rage, not having obtained any good. And sufficient was Allah for the believers in battle, and ever is Allah Powerful and Exalted in Might. |
| Malik | Allah turned back the unbelievers; they retreated in their rage without gaining any advantage, and Allah was sufficient to fight on behalf of the believers; for Allah is All- Powerful, All-Mighty.[25] |
| QXP | And Allah repulsed the disbelievers in their fury; they gained no advantage. Allah sufficed the believers against the attack. For, Allah is Strong, Al-mighty. |
| Maulana Ali | And Allah turned back the disbelievers in their rage -- they gained no advantage. And Allah sufficed the believers in fighting. And Allah is ever Strong, Mighty. |
| Free Minds | And God drove back those who disbelieved with their rage, they left empty handed. God thus spared the believers any fighting. God is Powerful, Noble. |
| Qaribullah | Allah sent back the unbelievers in their rage, and they gained no good. Allah spared the believers from fighting, surely Allah is the Strong, the Mighty. |
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| George Sale | God hath driven back the infidels in their wrath: They obtained no advantage; and God was a sufficient protector unto the faithful in battle; for God is strong and mighty. |
| JM Rodwell | And God drove back the infidels in their wrath; they won no advantage; God sufficed the faithful in the fight: for God is Strong, Mighty! |
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| Asad | Thus, for all their fury, God repulsed those who were bent on denying the truth; [I.e., the pagans among the Confederates (see note on verse 9 above); their Jewish allies are mentioned separately in the next verse.] no advantage did they gain, since God was enough to [protect] the believers in battle - seeing that God is most powerful, almighty; |
al-Ahzab 033:026
| 33:26 وانزل الذين ظاهروهم من اهل الكتاب من صياصيهم وقذف في قلوبهم الرعب فريقا تقتلون وتاسرون فريقا |
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| Transliteration | Waanzala allatheena thaharoohum min ahli alkitabi min sayaseehim waqathafa fee quloobihimu alrruAAba fareeqan taqtuloona wata/siroona fareeqan |
| Literal | And He descended those who cooperated/supported (against) them , from The Book's people from their fortresses/strong holds , and He threw/hurled in their hearts/minds the terror/fright, a group/party you kill, and a group/party you capture/imprison. |
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| Yusuf Ali | And those of the People of the Book who aided them - Allah did take them down from their strongholds and cast terror into their hearts. (So that) some ye slew, and some ye made prisoners. |
| Pickthal | And He brought those of the People of the Scripture who supported them down from their strongholds, and cast panic into their hearts. Some ye slew, and ye made captive some. |
| Arberry | And He brought down those of the People of the Book who supported them from their fortresses and cast terror in their hearts; some you slew, some you made captive. |
| Shakir | And He drove down those of the followers of the Book who backed them from their fortresses and He cast awe into their hearts; some you killed and you took captive another part. |
| Sarwar | God brought down those among the People of the Book who had supported the confederate tribes from their castles and struck their hearts with terror. You did away with some of them and captured the others. |
| Khalifa | He also brought down their allies among the people of the scripture from their secure positions, and threw terror into their hearts. Some of them you killed, and some you took captive. |
| Hilali/Khan | And those of the people of the Scripture who backed them (the disbelievers) Allah brought them down from their forts and cast terror into their hearts, (so that) a group (of them) you killed, and a group (of them) you made captives. |
| H/K/Saheeh | And He brought down those who supported them among the People of the Scripture from their fortresses and cast terror into their hearts [so that] a party you killed, and you took captive a party. |
| Malik | And brought down, from their fortresses, those people of the Book (The Jews of Bani Qurayzah) who supported the invaders, and cast terror into their hearts. As a result, some of them you slew and some you took as prisoners.[26] |
| QXP | Those People of the Scripture who allied with the clans (despite having a treaty with you), have been taken out from their forts and strongholds, and panic has struck their hearts. Some of them were killed in the battle and others were taken prisoners of war. (The Jewish tribe, Bani Quraizah had violated the treaty, although another Jewish tribe, Bani Nadir of Khyber had also been among the confederates). |
| Maulana Ali | And He drove down those of the People of the Book who backed them from their fortresses and He cast awe into their hears; some you killed and you took captive some. |
| Free Minds | And He also brought down those who helped support them from among the people of the Scripture from their secure positions, and He threw terror into their hearts. Some of them you killed, and some you took captive. |
| Qaribullah | He brought down from their fortresses those who had supported them from among the People of the (Jewish) Book and cast terror into their hearts, so that some you killed and others you took captive. |
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| George Sale | And He hath caused such of those who have received the scriptures, as assisted the confederates, to come down out of their fortresses, and He cast into their hearts terror and dismay: A part of them ye slew, and a part ye made captives; |
| JM Rodwell | And He caused those of the people of the Book (the Jews), who had aided the confederates, to come down out of their fortresses, and cast dismay into their hearts: some ye slew, others ye took prisoners. |
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| Asad | and He brought down from their strongholds those of the followers of earlier revelation who had aided the aggressors, [Lit., "them", i.e., the tribes allied against Muhammad and his community. The "followers of earlier revelation" (ahl al-kitab) referred to here were the Jews of the tribe of Banu Qurayzah, who despite their monotheistic faith had betrayed the Muslims and made common cause with the pagan Confederates. After the dismal rout of the latter, the Banu Qurayzah, anticipating the vengeance of the community which they had betrayed, withdrew to their fortresses in the vicinity of Medina. After a siege lasting twenty-five days they surrendered to the Muslims, forfeiting all that they possessed.] and cast terror into their hearts: some you slew, and some you made captive; |
al-Ahzab 033:027
| 33:27 واورثكم ارضهم وديارهم واموالهم وارضا لم تطؤوها وكان الله على كل شئ قديرا |
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| Transliteration | Waawrathakum ardahum wadiyarahum waamwalahum waardan lam tataooha wakana Allahu AAala kulli shay-in qadeeran |
| Literal | And He made you inherit their land and their homes/countries , and their properties/possessions , and a land you did not step on/set foot on, and God was/is on every thing capable/able. |
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| Yusuf Ali | And He made you heirs of their lands, their houses, and their goods, and of a land which ye had not frequented (before). And Allah has power over all things. |
| Pickthal | And He caused you to inherit their land and their houses and their wealth, and land ye have not trodden. Allah is ever Able to do all things. |
| Arberry | And He bequeathed upon you their lands, their habitations, and their possessions, and a land you never trod. God is powerful over everything. |
| Shakir | And He made you heirs to their land and their dwellings and their property, and (to) a land which you have not yet trodden, and Allah has power over all things. |
| Sarwar | God made you inherit their land, houses, property, and a land on which you had never walked. God has power over all things. |
| Khalifa | He made you inherit their land, their homes, their money, and lands you had never stepped on. GOD is in full control of all things. |
| Hilali/Khan | And He caused you to inherit their lands, and their houses, and their riches, and a land which you had not trodden (before). And Allah is Able to do all things. |
| H/K/Saheeh | And He caused you to inherit their land and their homes and their properties and a land which you have not trodden. And ever is Allah, over all things, competent. |
| Malik | Thus He made you heirs of their lands, their houses and their goods, and also the land (Khayber) on which you had never set your foot before. Truly, Allah has power over all things.[27] |
| QXP | And He made you inherit their lands, their houses, and their wealth and land you have not trodden. Allah has Supreme Control over all things, and all events take place according to His Laws. (24:55). |
| Maulana Ali | And He made you heirs to their land and their dwellings and their property, and (to) a land which you have not yet trodden. And Allah is ever Possessor of power over all things. |
| Free Minds | And He inherited you their land, their homes, their money, and lands you had never stepped on. God is able to do all things. |
| Qaribullah | He made you inheritors of their land, their houses, and their possessions, and another land on which you had never set foot before. Truly, Allah is Powerful over everything. |
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| George Sale | and God hath caused you to inherit their land, and their houses, and their wealth, and a land on which ye have not trodden; for God is almighty. |
| JM Rodwell | And He gave you their land, and their dwellings, and their wealth, for an heritage-even a land on which ye had never set foot: for the might of God is equal to all things. |
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| Asad | and He made you heirs to their lands, and their houses, and their goods - and [promised you] lands on which you had never yet set foot: [I.e., lands which the Muslims were to conquer and hold in the future. This clause - with its allusion to yet more prosperous times to come - provides a connection between the present passage and the next.] for God has indeed the power to will anything. |
al-Ahzab 033:028
| 33:28 ياايها النبي قل لازواجك ان كنتن تردن الحياة الدنيا وزينتها فتعالين امتعكن واسرحكن سراحا جميلا |
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| Transliteration | Ya ayyuha alnnabiyyu qul li-azwajika in kuntunna turidna alhayata alddunya wazeenataha fataAAalayna omattiAAkunna waosarrihkunna sarahan jameelan |
| Literal | You, you the prophet, say to your wives: "If you were (F) wanting (F) the life the present/worldly life and its decoration/beauty , so come, I make you (F) enjoy, I divorce/free you (F), divorce/freeing gracefully (peaceful/quiet) ." |
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| Yusuf Ali | O Prophet! Say to thy Consorts: "If it be that ye desire the life of this World, and its glitter,- then come! I will provide for your enjoyment and set you free in a handsome manner. |
| Pickthal | O Prophet! Say unto thy wives: If ye desire the world's life and its adornment, come! I will content you and will release you with a fair release. |
| Arberry | O Prophet, say to thy wives: 'If you desire the present life and its adornment, come now, I will make you provision, and set you free with kindliness. |
| Shakir | O Prophet! say to your wives: If you desire this world's life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing |
| Sarwar | Prophet, tell your wives, "If you want the worldly life and its beauty, I shall allow you to enjoy it and set you free in an honorable manner, |
| Khalifa | O prophet, say to your wives, "If you are seeking this life and its vanities, then let me compensate you and allow you to go amicably. |
| Hilali/Khan | O Prophet (Muhammad SAW)! Say to your wives: If you desire the life of this world, and its glitter, Then come! I will make a provision for you and set you free in a handsome manner (divorce). |
| H/K/Saheeh | O Prophet, say to your wives, "If you should desire the worldly life and its adornment, then come, I will provide for you and give you a gracious release. |
| Malik | O Prophet! Say to your wives: "If you desire the life of this world and its glitter, then come, I shall give you of these and let you go in an honorable way."[28] |
| QXP | (Now in a state of affluence) O Prophet! Tell your wives, "If you desire the life of this world and its glitter - well, then, I shall provide you to your contentment and let you go in a becoming manner." (The Prophet had chosen not to keep a standard of living higher than the poorest of Madinah, and the mothers of believers were seeing other women living in relative affluence). |
| Maulana Ali | O Prophet, say to thy wives: If you desire this world’s life and its adornment, come, I will give you a provision and allow you to depart a goodly departing. |
| Free Minds | O prophet, say to your wives: "If you are seeking this worldly life and its vanities, then come, I will make a provision for you and release you in an amicable manner." |
| Qaribullah | O Prophet, say to your wives: 'If you seek this life and its finery, come, I will release you with a fine release. |
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| George Sale | O prophet, say unto thy wives, if ye seek this present life, and the pomp thereof, come, I will make a handsome provision for you, and I will dismiss you with an honourable dismission: |
| JM Rodwell | O Prophet! say to thy wives, If ye desire this present life and its braveries, come then, I will provide for you, and dismiss you with an honourable dismissal. |
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| Asad | O PROPHET! Say unto thy wives: "If you desire [but] the life of this world and its charms - well, then, I shall provide for you and release you in a becoming manner; [By the time this verse was revealed (see note on verse 52 of this surah) the Muslims had conquered the rich agricultural region of Khaybar, and the community had grown more prosperous. But while life was becoming easier for most of its members, this ease was not reflected in the household of the Prophet who, as before, allowed himself and his family only the absolute minimum necessary for the most simple living. In view of the changed circumstances, it was no more than natural that his wives were longing for a share in the comparative luxuries which other Muslim women could now enjoy: but an acquiescence by Muhammad to their demand would have conflicted with the principle, observed by him throughout his life, that the standard of living of God's Apostle and his family should not be higher than that of the poorest of the believers.] |
al-Ahzab 033:029
| 33:29 وان كنتن تردن الله ورسوله والدار الاخرة فان الله اعد للمحسنات منكن اجرا عظيما |
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| Transliteration | Wa-in kuntunna turidna Allaha warasoolahu waalddara al-akhirata fa-inna Allaha aAAadda lilmuhsinati minkunna ajran AAatheeman |
| Literal | And if you were (F) wanting (F) God and His messenger, and the end's (other life's) house/home , so then God prepared to the good doers (F) from you (F) a great reward . |
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| Yusuf Ali | But if ye seek Allah and His Messenger, and the Home of the Hereafter, verily Allah has prepared for the well-doers amongst you a great reward. |
| Pickthal | But if ye desire Allah and His messenger and the abode of the Hereafter, then lo! Allah hath prepared for the good among you an immense reward. |
| Arberry | But if you desire God and His Messenger and the Last Abode, surely God has prepared for those amongst you such as do good a mighty wage. |
| Shakir | And if you desire Allah and His Messenger and the latter abode, then surely Allah has prepared for the doers of good among you a mighty reward. |
| Sarwar | but if you want the pleasure of God, His Messenger, and the life hereafter, know that God has prepared a great reward for the righteous ones among you." |
| Khalifa | "But if you are seeking GOD and His messenger, and the abode of the Hereafter, then GOD has prepared for the righteous among you a great recompense." |
| Hilali/Khan | But if you desire Allah and His Messenger, and the home of the Hereafter, then verily, Allah has prepared for AlMuhsinat (gooddoers) amongst you an enormous reward. |
| H/K/Saheeh | But if you should desire Allah and His Messenger and the home of the Hereafter then indeed, Allah has prepared for the doers of good among you a great reward." |
| Malik | But if you seek Allah and His Messenger and the home of the hereafter, then you should rest assured that Allah has prepared a great reward for those of you who are good.[29] |
| QXP | "But if you desire Allah and His Messenger, and the Home of the Hereafter, then, verily, Allah has prepared for the benevolent among you an immense reward." |
| Maulana Ali | And if you desire Allah and His Messenger and the abode of the Hereafter, then surely Allah has prepared for the doers of good among you a mighty reward. |
| Free Minds | "But if you are seeking God and His messenger, and the abode of the Hereafter, then God has prepared for the righteous among you a great reward." |
| Qaribullah | But if you seek Allah and His Messenger and the Everlasting Residence, know that Allah has prepared for those of you who do good works a mighty wage. ' |
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| George Sale | But if ye seek God and his Apostle, and the life to come, verily God hath prepared for such of you as work righteousness, a great reward. |
| JM Rodwell | But if ye desire God and His Apostle, and a home in the next life, then, truly, hath God prepared for those of you who are virtuous, a great reward. |
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| Asad | but if you desire God and His Apostle, and [thus the good of] the life in the hereafter, then [know that], verily, for the doers of good among you God has readied a mighty reward!" [When, immediately after their revelation, the Prophet recited the above two verses to his wives, all of them emphatically rejected all thought of separation and declared that they had chosen "God and His Apostle and the [good of the] hereafter" (recorded in several compilations of ahadith, among them Bukhari and Muslim). Some of the earliest Islamic scholars (e.g., Qatadah and Al-Hasan, as quoted by Tabari) held that the subsequent revelation of verse 52 of this surah constituted God's reward, as it were, for this attitude.] SPECIAL RESPONSIBILITIES AND PRIVILEGES OF PROPHET'S WIVES |
al-Ahzab 033:030
| 33:30 يانساء النبي من يات منكن بفاحشة مبينة يضاعف لها العذاب ضعفين وكان ذلك على الله يسيرا |
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| Transliteration | Ya nisaa alnnabiyyi man ya/ti minkunna bifahishatin mubayyinatin yudaAAaf laha alAAathabu diAAfayni wakana thalika AAala Allahi yaseeran |
| Literal | You, the prophet's women (wives), who does/commits from you (F) with an evident enormous/atrocious deed , the torture be doubled/multiplied for her two doubles, and that was/is on God easy/little. |
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| Yusuf Ali | O Consorts of the Prophet! If any of you were guilty of evident unseemly conduct, the Punishment would be doubled to her, and that is easy for Allah. |
| Pickthal | O ye wives of the Prophet! Whosoever of you committeth manifest lewdness, the punishment for her will be doubled, and that is easy for Allah. |
| Arberry | Wives of the Prophet, whosoever among you commits a flagrant indecency, for her the chastisement shall be doubled; that is easy for God. |
| Shakir | O wives of the prophet! whoever of you commits an open indecency, the punishment shall be increased to her doubly; and this IS easy to Allah. |
| Sarwar | Wives of the Prophet, if anyone among you commits indecency, her torment will be double. This is not at all difficult for God. |
| Khalifa | O wives of the prophet, if any of you commits a gross sin, the retribution will be doubled for her. This is easy for GOD to do. |
| Hilali/Khan | O wives of the Prophet! Whoever of you commits an open illegal sexual intercourse, the torment for her will be doubled, and that is ever easy for Allah. |
| H/K/Saheeh | O wives of the Prophet, whoever of you should commit a clear immorality for her the punishment would be doubled two fold, and ever is that, for Allah, easy. |
| Malik | O wives of the Prophet! If any of you were guilty of open indecency, her punishment will be increased to double and this is easy for Allah.[30] |
| QXP | O Wives of the Prophet! (You will be seen as role models for other women, therefore), if any of you displays unseemly conduct, double would be her suffering, for indeed, that is easy for Allah. |
| Maulana Ali | O wives of the Prophet, whoever of you is guilty of manifestly improper conduct, the chastisement will be doubled for her. And this is easy for Allah. |
| Free Minds | O wives of the prophet, if any of you commits evident lewdness, then the retribution will be doubled for her. This is easy for God to do. |
| Qaribullah | O wives of the Prophet! Whosoever among you commit a flagrant indecency, for her the punishment shall be doubled, that is easy for Allah. |
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| George Sale | O wives of the prophet, whosoever of you shall commit a manifest wickedness, the punishment thereof shall be doubled unto her twofold; and this is easy with God: |
| JM Rodwell | O wives of the Prophet! should any of you be guilty of a proven lewdness, doubly shall her chastisement be doubled: and with God this is easy. |
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| Asad | O wives of the Prophet! If any of you were to become guilty of manifestly immoral conduct, [Regarding this connotation of the term fahishah, see surah 4, second note on verse16. According to Zamakhshari, in his commentary on the present verse, this term comprises all that may be described as a "gross sin" (kabirah).] double [that of other sinners] would be her suffering [in the hereafter]: for that is indeed easy for God. |
al-Ahzab 033:031
| 33:31 ومن يقنت منكن لله ورسوله وتعمل صالحا نؤتها اجرها مرتين واعتدنا لها رزقا كريما |
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| Transliteration | Waman yaqnut minkunna lillahi warasoolihi wataAAmal salihan nu/tiha ajraha marratayni waaAAtadna laha rizqan kareeman |
| Literal | And who from you obeys humbly to God and His messenger and makes/does correct/righteous deeds, We give/bring her her reward twice, and We prepared for her an honoured/generous provision . |
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| Yusuf Ali | But any of you that is devout in the service of Allah and His Messenger, and works righteousness,- to her shall We grant her reward twice: and We have prepared for her a generous Sustenance. |
| Pickthal | And whosoever of you is submissive unto Allah and His messenger and doeth right, We shall give her her reward twice over, and We have prepared for her a rich provision. |
| Arberry | But whosoever of you is obedient to God and His Messenger, and does righteousness, We shall pay her her wage twice over; We have prepared for her a generous provision. |
| Shakir | And whoever of you is obedient to Allah and His Messenger and does good, We will give to her her reward doubly, and We have prepared for her an honorable sustenance. |
| Sarwar | To whoever of you obeys God and His Messenger and acts righteously, We will give double reward and a honorable sustenance. |
| Khalifa | Any one of you who obeys GOD and His messenger, and leads a righteous life, we will grant her double the recompense, and we have prepared for her a generous provision. |
| Hilali/Khan | And whosoever of you is obedient to Allah and His Messenger SAW , and does righteous good deeds, We shall give her, her reward twice over, and We have prepared for her Rizqan Karima (a noble provision Paradise). |
| H/K/Saheeh | And whoever of you devoutly obeys Allah and His Messenger and does righteousness We will give her her reward twice; and We have prepared for her a noble provision. |
| Malik | Those of you (O wives of the Prophet Muhammad) who obey Allah and His Messenger and practice righteousness, shall be granted double reward, and for them We have prepared a generous provision.[31] |
| QXP | And whoever of you is devout in the service of Allah and His Messenger, and helps augment the society, We shall give her reward twice-over, for, We have readied for her a most excellent sustenance. |
| Maulana Ali | And whoever of you is obedient to Allah and His Messenger and does good, We shall give her a double reward, and We have prepared for her an honourable sustenance. |
| Free Minds | Any whosoever of you is obedient to God and His messenger, and does good works, We will grant her double the recompense, and We have prepared for her a generous provision. |
| Qaribullah | But she who obeys Allah and His Messenger and does good works shall be doubly recompensed; for her We have made a generous provision. |
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| George Sale | But whosoever of you shall be obedient unto God and his Apostle, and shall do that which is right, We will give her reward twice, and We have prepared for her an honourable provision in paradise. |
| JM Rodwell | But whoever of you shall obey God and His Apostle, and shall do that which is right, twice over will we give her her reward, and we have prepared for her a noble provision. |
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| Asad | But if any of you devoutly obeys God and His Apostle and does good deeds, on her shall We bestow her reward twice-over: for We shall have readied for her a most excellent sustenance [in the life to come]. [See note on 8:4.] |
al-Ahzab 033:032
| 33:32 يانساء النبي لستن كاحد من النساء ان اتقيتن فلا تخضعن بالقول فيطمع الذي في قلبه مرض وقلن قولا معروفا |
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| Transliteration | Ya nisaa alnnabiyyi lastunna kaahadin mina alnnisa-i ini ittaqaytunna fala takhdaAAna bialqawli fayatmaAAa allathee fee qalbihi maradun waqulna qawlan maAAroofan |
| Literal | You, the prophet's women (wives), you are not as anyone from the women, if you feared and obeyed so do not soften/submit/obey with the word/opinion and belief, so wishes/desires who in his heart/mind (is) sickness/disease, and say (F) a kind/generous word/opinion and belief . |
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| Yusuf Ali | O Consorts of the Prophet! Ye are not like any of the (other) women: if ye do fear (Allah), be not too complacent of speech, lest one in whose heart is a disease should be moved with desire: but speak ye a speech (that is) just. |
| Pickthal | O ye wives of the Prophet! Ye are not like any other women. If ye keep your duty (to Allah), then be not soft of speech, lest he in whose heart is a disease aspire (to you), but utter customary speech. |
| Arberry | Wives of the Prophet, you are not as other women. If you are godfearing, be not abject in your speech, so that he in whose heart is sickness may be lustful; but speak honourable words. |
| Shakir | O wives of the Prophet! you are not like any other of the women; If you will be on your guard, then be not soft in (your) speech, lest he in whose heart is a disease yearn; and speak a good word. |
| Sarwar | Wives of the Prophet, you are not like other women. If you have fear of God, do not be tender in your speech lest people whose hearts are sick may lust after you. |
| Khalifa | O wives of the prophet, you are not the same as any other women, if you observe righteousness. (You have a greater responsibility.) Therefore, you shall not speak too softly, lest those with disease in their hearts may get the wrong ideas; you shall speak only righteousness. |
| Hilali/Khan | O wives of the Prophet! You are not like any other women. If you keep your duty (to Allah), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner. |
| H/K/Saheeh | O wives of the Prophet, you are not like anyone among women. If you fear Allah, then do not be soft in speech [to men], lest he in whose heart is disease should covet, but speak with appropriate speech. |
| Malik | O wives of the Prophet! You are not like the other women: if you fear Allah, then you should not be complaisant while talking to the men who are not closely related to you, lest the one in whose heart is a disease may thereby be encouraged, and speak using suitable good words.[32] |
| QXP | O Wives of the Prophet! You are not like other women. If you live upright, then, be not over-soft in speech, lest he in whose heart is a disease aspire (to you). But speak in customary kindness. |
| Maulana Ali | O wives of the Prophet, you are not like any other women. If you would keep your duty, be not soft in speech, lest he in whose heart is a disease yearn; and speak a word of goodness. |
| Free Minds | O wives of the prophet, you are not like any other women. If you are righteous, then do not speak too softly, lest those with disease in their hearts will move with desire; you shall speak in an honourable manner. |
| Qaribullah | O wives of the Prophet, you are not like other women. If you fear (Allah), do not be to complaisant in your speech, lest he in whose heart there is a sickness may desire (of his mother); but speak honorable words. |
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| George Sale | O wives of the prophet, ye are not as other women: If ye fear God, be not too complaisant in speech, lest he should covet, in whose heart is a disease of incontinence; but speak the speech which is convenient. |
| JM Rodwell | O wives of the Prophet! ye are not as other women. If ye fear God, be not too complaisant of speech, lest the man of unhealthy heart should lust after you, but speak with discreet speech. |
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| Asad | O wives of the Prophet! You are not like any of the [other] women, provided that you remain [truly] conscious of God. [Sc., "and, thus, conscious of your special position as the consorts of God's Apostle and mothers of the believers".] Hence, be not over-soft in your speech, lest any whose heart is diseased should be moved to desire [you]: but, withal, speak in a kindly way. |
al-Ahzab 033:033
| 33:33 وقرن في بيوتكن ولاتبرجن تبرج الجاهلية الاولى واقمن الصلاة واتين الزكاة واطعن الله ورسوله انما يريد الله ليذهب عنكم الرجس اهل البيت ويطهركم تطهيرا |
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| Transliteration | Waqarna fee buyootikunna wala tabarrajna tabarruja aljahiliyyati al-oola waaqimna alssalata waateena alzzakata waatiAAna Allaha warasoolahu innama yureedu Allahu liyuthhiba AAankumu alrrijsa ahla albayti wayutahhirakum tatheeran |
| Literal | And join/dwell/be respected in your houses/homes, and do not show your beauty/decoration, the first pre-Islamic paganism's/ignorance's showing off (of) beauty/decoration, and stand/keep up (F) the prayers, and give/bring the charity/purification, and obey God and His messenger, truly God wants to eliminate/wipe off from you the filth/torture, people (of) the House/Home, and He purifies you purification . |
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| Yusuf Ali | And stay quietly in your houses, and make not a dazzling display, like that of the former Times of Ignorance; and establish regular Prayer, and give regular Charity; and obey Allah and His Messenger. And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. |
| Pickthal | And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of Ignorance. Be regular in prayer, and pay the poor-due, and obey Allah and His messenger. Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing. |
| Arberry | Remain in your houses; and display not your finery, as did the pagans of old. And perform the prayer, and pay the alms, and obey God and His Messenger. People of the House, God only desires to put away from you abomination and to cleanse you. |
| Shakir | And stay in your houses and do not display your finery like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to keep away the uncleanness from you, O people of the House! and to purify you a (thorough) purifying. |
| Sarwar | Do not display yourselves after the manner of the (pre-Islamic) age of darkness. Be steadfast in the prayer, pay the religious tax, and obey God and His Messenger. People of the house, God wants to remove all kinds of uncleanliness from you and to purify you thoroughly. |
| Khalifa | You shall settle down in your homes, and do not mingle with the people excessively, like you used to do in the old days of ignorance. You shall observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), and obey GOD and His messenger. GOD wishes to remove all unholiness from you, O you who live around the Sacred Shrine, and to purify you completely. |
| Hilali/Khan | And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salat (IqamatasSalat), and give Zakat and obey Allah and His Messenger. Allah wishes only to remove ArRijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification. |
| H/K/Saheeh | And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification. |
| Malik | Stay in your homes and do not display your finery as women used to do in the days of ignorance (pre-Islamic days); establish Salah, pay Zakah, and obey Allah and His Messenger. O women of the household of Messenger, Allah only intends to remove uncleanliness from you and to purify you completely.[33] |
| QXP | And abide in your homes in quiet dignity, and do not make a dazzling display like that of the former Times of Ignorance. Help establish the Divine System and the Just Economic Order, and obey Allah and His Messenger. And Allah wishes to keep away all vices from you, O Members of the Household, and to purify you to utmost purity (of character). |
| Maulana Ali | And stay in your houses and display not your beauty like the displaying of the ignorance of yore; and keep up prayer, and pay the poor-rate, and obey Allah and His Messenger. Allah only desires to take away uncleanness from you, O people of the household, and to purify you a (thorough) purifying. |
| Free Minds | You shall settle down in your homes, and do not be about like the olden days of ignorance. You shall hold the contact-method, and contribute towards betterment, and obey God and His messenger. God wishes to remove any affliction from you, O people of the sanctuary, and to purify you completely. |
| Qaribullah | Stay in your homes and do not display your finery as pagan women used to do in the olden Days of Ignorance. Establish your prayers, pay the obligatory charity, and obey Allah and His Messenger. O family of the House, Allah only wishes to distance fault from you, and to cleanse you, and to purify you abundantly. |
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| George Sale | And sit still in your houses; and set not out your selves with the ostentation of the former time of ignorance: And observe the appointed times of prayer, and give alms; and obey God, and his Apostle; for God desireth only to remove from you the abomination of vanity, since ye are the houshould of the prophet, and to purify you by a perfect purification. |
| JM Rodwell | And abide still in your houses, and go not in public decked as in the days of your former ignorance, but observe prayer, and pay the impost, and obey God and the Apostle: for God only desireth to put away filthiness from you as his household, and with clea |
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| Asad | And abide quietly in your homes, and do not flaunt your charms as they used to flaunt them in the old days of pagan ignorance; [The term jahiliyyah denotes the period of a people's - or civilization's - moral ignorance between the obliteration of one prophetic teaching and the emergence of another; and, more specifically, the period of Arabian paganism before the advent of Muhammad. Apart from these historical connotations, however, the term describes the state of moral ignorance or unconsciousness in its general sense, irrespective of time or social environment. (See also note on 5:50.)] and be constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle: for God only wants to remove from you all that might be loathsome, O you members of the [Prophet's] household, and to purify you to utmost purity. |
al-Ahzab 033:034
| 33:34 واذكرن مايتلى في بيوتكن من ايات الله والحكمة ان الله كان لطيفا خبيرا |
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| Transliteration | Waothkurna ma yutla fee buyootikunna min ayati Allahi waalhikmati inna Allaha kana lateefan khabeeran |
| Literal | And mention/remember (F) what is read/recited in your (F) houses/homes from God's verses/evidences and the wisdom, that truly God was/is kind/soothing , expert/experienced . |
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| Yusuf Ali | And recite what is rehearsed to you in your homes, of the Signs of Allah and His Wisdom: for Allah understands the finest mysteries and is well-acquainted (with them). |
| Pickthal | And bear in mind that which is recited in your houses of the revelations of Allah and wisdom. Lo! Allah is Subtile, Aware. |
| Arberry | And remember that which is recited in your houses of the signs of God and the Wisdom; God is All-subtle, All-aware. |
| Shakir | And keep to mind what is recited in your houses of the communications of Allah and the wisdom; surely Allah is Knower of subtleties, Aware. |
| Sarwar | Wives of the Prophet, remember the revelations of God and Words of wisdom that are recited in your homes. God is Most Kind and All-aware. |
| Khalifa | Remember what is being recited in your homes of GOD's revelations and the wisdom inherent therein. GOD is Sublime, Cognizant. |
| Hilali/Khan | And remember (O you the members of the Prophets family, the Graces of your Lord), that which is recited in your houses of the Verses of Allah and AlHikmah (i.e. Prophets Sunnah legal ways, etc. so give your thanks to Allah and glorify His Praises for this Quran and the Sunnah). Verily, Allah is Ever Most Courteous, WellAcquainted with all things. |
| H/K/Saheeh | And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle and Acquainted [with all things]. |
| Malik | Remember the revelations of Allah and wise sayings which are recited in your homes, surely Allah is aware of even the finest mysteries.[34] |
| QXP | And bear in mind all that is recited in your homes of Allah's Messages and Wisdom, for, Allah is Sublime, Aware. |
| Maulana Ali | And remember that which is recited in your houses of the messages of Allah and the Wisdom. Surely Allah is ever Knower of subtilties, Aware. |
| Free Minds | And mention all that is being recited in your homes of God's revelations and the wisdom. God is Sublime, Expert. |
| Qaribullah | And remember that which is recited in your houses of the verses of Allah and the Wisdom. Allah is the Subtle, the Knower. |
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| George Sale | And remember that which is read in your houses, of the signs of God, and of the wisdom revealed in the Koran; for God is clear-sighted, and well-acquainted with your actions. |
| JM Rodwell | And recollect what is rehearsed to you in your houses of the Book of God, and of wisdom: for God is keen-sighted, cognisant of all. |
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| Asad | And bear in mind all that is recited in your homes of God's messages and [His] wisdom: for God is unfathomable [in His wisdom], all-aware. [For the meaning of the term latif as applied to God, especially in combination with the term khabir, see note on 6:103.] |
al-Ahzab 033:035
| 33:35 ان المسلمين والمسلمات والمؤمنين والمؤمنات والقانتين والقانتات والصادقين والصادقات والصابرين والصابرات والخاشعين والخاشعات والمتصدقين والمتصدقات والصائمين والصائمات والحافظين فروجهم والحافظات والذاكرين الله كثيرا والذاكرات اعد الله لهم مغفرة واجرا عظيما |
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| Transliteration | Inna almuslimeena waalmuslimati waalmu/mineena waalmu/minati waalqaniteena waalqanitati waalssadiqeena waalssadiqati waalssabireena waalssabirati waalkhashiAAeena waalkhashiAAati waalmutasaddiqeena waalmutasaddiqati waalssa-imeena waalssa-imati waalhafitheena furoojahum waalhafithati waalththakireena Allaha katheeran waalththakirati aAAadda Allahu lahum maghfiratan waajran AAatheeman |
| Literal | That truly the Moslems/submitters (M) , and the Moslems/submitters (F), and the believers (M), and the believers (F), and the obeying humbly (M) , and the obeying humbly (F) , and the truthful (M), and the truthful (F), and the patient (M), and the patient (F), and the humble/submissive (M) , and the humble/submissive (F) , and the charity givers (M), and the charity givers (F), and the fasters (M) ,and the fasters (F) , and the protecting/observing (M) their genital parts between their (M) legs, and the protecting/observing (F) , and the mentioning/remembering God much, and the mentioning/remembering (F) , God prepared for them a forgiveness and a great reward . |
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| Yusuf Ali | For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise,- for them has Allah prepared forgiveness and great reward. |
| Pickthal | Lo! men who surrender unto Allah, and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who persevere (in righteousness) and women who persevere, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women who fast, and men who guard their modesty and women who guard (their modesty), and men who remember Allah much and women who remember - Allah hath prepared for them forgiveness and a vast reward. |
| Arberry | Men and women who have surrendered, believing men and believing women, obedient men and obedient women, truthful men and truthful women, enduring men and enduring women, humble men and humble women, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember God oft -- for them God has prepared forgiveness and a mighty wage. |
| Shakir | Surely the men who submit and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember-- Allah has prepared for them forgiveness and a mighty reward. |
| Sarwar | God has promised forgiveness and great rewards to the Muslim men and the Muslim women, the believing men and the believing women, the obedient men and the obedient women, the truthful men and the truthful women, the forbearing men and the forbearing women, the humble men and the humble women, the alms-giving men and the alms-giving women, the fasting men and the fasting women, the chaste men and the chaste women, and the men and women who remember God very often. |
| Khalifa | The submitting men, the submitting women, the believing men, the believing women, the obedient men, the obedient women, the truthful men, the truthful women, the steadfast men, the steadfast women, the reverent men, the reverent women, the charitable men, the charitable women, the fasting men, the fasting women, the chaste men, the chaste women, and the men who commemorate GOD frequently, and the commemorating women; GOD has prepared for them forgiveness and a great recompense. |
| Hilali/Khan | Verily, the Muslims (those who submit to Allah in Islam) men and women, the believers men and women (who believe in Islamic Monotheism), the men and the women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and the women who are patient (in performing all the duties which Allah has ordered and in abstaining from all that Allah has forbidden), the men and the women who are humble (before their Lord Allah), the men and the women who give Sadaqat (i.e. Zakat, and alms, etc.), the men and the women who observe Saum (fast) (the obligatory fasting during the month of Ramadan, and the optional Nawafil fasting), the men and the women who guard their chastity (from illegal sexual acts) and the men and the women who remember Allah much with their hearts and tongues (while sitting, standing, lying, etc. for more than 300 times extra over the remembrance of Allah during the five compulsory congregational prayers) or praying extra additional Nawafil prayers of night in the last part of night, etc.) Allah has prepared for them forgiveness and a great reward (i.e. Paradise). |
| H/K/Saheeh | Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so for them Allah has prepared forgiveness and a great reward. |
| Malik | Surely the Muslim men and the Muslim women, the believing men and the believing women, the devout men and the devout women, the truthful men and the truthful women, the patient men and the patient women, the humble men and humble women, the charitable men and the charitable women, the fasting men and the fasting women, the men who guard their chastity and the women who guard their chastity, and the men who remember Allah much and the women who remember Allah much - for all those, Allah has prepared forgiveness and a great reward.[35] |
| QXP | Verily, for: Muslim men and Muslim women. Believing men and believing women. Committed men and committed women (committed to Allah's Cause). Truthful men and truthful women. Steadfast men and steadfast women. Humble men and humble women. Charitable men and charitable women. Abstaining men and abstaining women (abstaining from all vices). Chaste men and chaste women. Men who remember Allah much and women who remember (Him much). (For them) Allah has readied the protection of forgiveness and an Immense Reward. (3:194), (4:124). |
| Maulana Ali | Surely the men who submit and the women who submit, and the believing men and the believing women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the fasting men and the fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allah much and the women who remember -- Allah has prepared for them forgiveness and a mighty reward. |
| Free Minds | Surely, the surrendering men, and the surrendering women, the believing men, and the believing women, the obedient men, and the obedient women, the truthful men, and the truthful women, the patient men, and the patient women, the humble men, and the humble women, the charitable men, and the charitable women, the fasting men, and the fasting women, the men who keep covered their private parts, and the women who similarly keep covered, and the men who commemorate God frequently, and the commemorating women; God has prepared for them a forgiveness and a great recompense. |
| Qaribullah | For men and women who have surrendered believing men and women; obedient men and women; truthful men and women, patient men and women, humble men and women, men and women who give charity, men and women who fast, men and women who guard their privates, men and women who remember Allah in abundance, for them Allah has prepared forgiveness and a mighty wage. |
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| George Sale | Verily the Moslems of either sex, and the true believers of either sex, and the devout men, and the devout women, and the men of veracity, and the women of veracity, and the patient men, and the patient women, and the humble men and the humble women, and the alms-givers of either sex, and the men who fast, and the women who fast, and the chaste men, and the chaste women, and those of either sex who remember God frequently; for them hath God prepared forgiveness, and a great reward. |
| JM Rodwell | Truly the men who resign themselves to God (Muslims), and the women who resign themselves, and the believing men and the believing women, and the devout men and the devout women, and the men of truth, and the women of truth, and the patient men and the pat |
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| Asad | VERILY, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves [before God], and all men and women who give in charity, and all self-denying men and self-denying women, [The term saim, usually rendered as "fasting", has here its primary connotation of "one who abstains [from anything]" or "denies to himself [anything]": cf. 19:26, where the noun sawm denotes "abstinence from speech".] and all men and women who are mindful of their chastity, [Lit., "the men who guard their private parts and the women who guard [them]": see note on 24:30.] and all men and women who remember God unceasingly: for [all of] them has God readied forgiveness of sins and a mighty reward. |
al-Ahzab 033:036
| 33:36 وماكان لمؤمن ولامؤمنة اذا قضى الله ورسوله امرا ان يكون لهم الخيرة من امرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا |
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| Transliteration | Wama kana limu/minin wala mu/minatin itha qada Allahu warasooluhu amran an yakoona lahumu alkhiyaratu min amrihim waman yaAAsi Allaha warasoolahu faqad dalla dalalan mubeenan |
| Literal | And (it) was not to a believer (M) and nor a believer (F), if God and His messenger ordered/passed judgment an order/command/matter/affair that to be for them the choice from their matter/affair, and who disobeys God and His messenger, so he had misguided a clear/evident misguidance. |
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| Yusuf Ali | It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and His Messenger to have any option about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly wrong Path. |
| Pickthal | And it becometh not a believing man or a believing woman, when Allah and His messenger have decided an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His messenger, he verily goeth astray in error manifest. |
| Arberry | It is not for any believer, man or woman, when God and His Messenger have decreed a matter, to have the choice in the affair. Whosoever disobeys God and His Messenger has gone astray into manifest error. |
| Shakir | And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Messenger have decided a matter; and whoever disobeys Allah and His Messenger, he surely strays off a manifest straying. |
| Sarwar | The believing men and women must not feel free to do something in their affairs other than that which has been already decided for them by God and His Messenger. One who disobeys God and His Messenger is in plain error. |
| Khalifa | No believing man or believing woman, if GOD and His messenger issue any command, has any choice regarding that command. Anyone who disobeys GOD and His messenger has gone far astray. |
| Hilali/Khan | It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. |
| H/K/Saheeh | It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error. |
| Malik | It is not fitting for a believing man or a believing woman to have an option in their affairs when a matter has been decided by Allah and His Messenger; and whoever disobeys Allah and His Messenger has indeed strayed into a clearly wrong path.[36] |
| QXP | It is not fitting for a believing man or a believing woman, when a matter has been decided by Allah and His Messenger, to claim freedom of choice concerning themselves. And whoever disobeys Allah and His Messenger, he has indeed, gone astray in error manifest. |
| Maulana Ali | And it behoves not a believing man or a believing woman, when Allah and His Messenger have decided an affair, to exercise a choice in their matter. And whoever disobeys Allah and His Messenger, he surely strays off to manifest error. |
| Free Minds | It is not for a believing man or believing woman, if God and His messenger issue any command, that they have any choice in their decision. And anyone who disobeys God and His messenger, he has gone far astray. |
| Qaribullah | It is not for any believer man or woman to have the choice in the affair when a matter is decreed by Allah and His Prophet. Whosoever disobeys Allah and His Messenger strays into clear error. |
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| George Sale | It is not fit for a true believer of either sex, when God and his Apostle have decreed a thing, that they should have the liberty of choosing a different matter of their own: And whoever is disobedient unto God and his Apostle, surely erreth with a manifest error. |
| JM Rodwell | And it is not for a believer, man or woman, to have any choice in their affairs, when God and His Apostle have decreed a matter: and whoever disobeyeth God and His Apostle, erreth with palpable error. |
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| Asad | Now whenever God and His Apostle have decided a matter, [I.e., whenever a specific law has been formulated as such in the Quran or in an injunction promulgated by the Prophet.] it is not for a believing man or a believing woman to claim freedom of choice insofar as they themselves are concerned: [Lit., "to have a choice in their concern (min amrihim)" - i.e., to let their attitude or course of action be determined, not by the relevant law, but by their personal interests or predilections.] for he who [thus] rebels against God and His Apostle has already, most obviously, gone astray. |
al-Ahzab 033:037
| 33:37 واذ تقول للذي انعم الله عليه وانعمت عليه امسك عليك زوجك واتق الله وتخفي في نفسك ماالله مبديه وتخشى الناس والله احق ان تخشاه فلما قضى زيد منها وطرا زوجناكهالكي لايكون على المؤمنين حرج في ازواج ادعيائهم اذا قضوا منهن وطرا وكان امر الله مفعولا |
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| Transliteration | Wa-ith taqoolu lillathee anAAama Allahu AAalayhi waanAAamta AAalayhi amsik AAalayka zawjaka waittaqi Allaha watukhfee fee nafsika ma Allahu mubdeehi watakhsha alnnasa waAllahu ahaqqu an takhshahu falamma qada zaydun minha wataran zawwajnakaha likay la yakoona AAala almu/mineena harajun fee azwaji adAAiya-ihim itha qadaw minhunna wataran wakana amru Allahi mafAAoolan |
| Literal | And when you say to who God blessed/comforted and eased on (to) him, and you blessed/comforted and eased on (to) him: "Hold/grasp on (to) you your wife, and fear and obey God." And you hide in your self what God (is) showing it (E), and you fear the people, and God (is) more worthy/deserving that (E)301you fear Him, so when Zeyd carried out/ended from her a need/desire (divorced) We made you marry her, so that (there) not be on the believers hardship/blame in wives/spouses (of their adopted) ones called after them, if they carried out/ended from them (F) a need/desire (divorced), and God's order/command was/is made/done. |
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| Yusuf Ali | Behold! Thou didst say to one who had received the grace of Allah and thy favour: "Retain thou (in wedlock) thy wife, and fear Allah." But thou didst hide in thy heart that which Allah was about to make manifest: thou didst fear the people, but it is more fitting that thou shouldst fear Allah. Then when Zaid had dissolved (his marriage) with her, with the necessary (formality), We joined her in marriage to thee: in order that (in future) there may be no difficulty to the Believers in (the matter of) marriage with the wives of their adopted sons, when the latter have dissolved with the necessary (formality) (their marriage) with them. And Allah's command must be fulfilled. |
| Pickthal | And when thou saidst unto him on whom Allah hath conferred favour and thou hast conferred favour: Keep thy wife to thyself, and fear Allah. And thou didst hide in thy mind that which Allah was to bring to light, and thou didst fear mankind whereas Allah hath a better right that thou shouldst fear Him. So when Zeyd had performed that necessary formality (of divorce) from her, We gave her unto thee in marriage, so that (henceforth) there may be no sin for believers in respect of wives of their adopted sons, when the latter have performed the necessary formality (of release) from them. The commandment of Allah must be fulfilled. |
| Arberry | When thou saidst to him whom God had blessed and thou hadst favoured, 'Keep thy wife to thyself, and fear God,' and thou wast concealing within thyself what God should reveal, fearing other men; and God has better right for thee to fear Him. So when Zaid had accomplished what he would of her, then We gave her in marriage to thee, so that there should not be any fault in the believers, touching the wives of their adopted sons, when they have accomplished what they would of them; and God's commandment must be performed. |
| Shakir | And when you said to him to whom Allah had shown favor and to whom you had shown a favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in your soul what Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him. But when Zaid had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah's command shall be performed. |
| Sarwar | Say to the person to whom you and God have granted favor, "Keep your wife and have fear of God. You hide within yourself what God wants to make public. You are afraid of people while it is God whom one should fear." When Zayd set her free, We gave her in marriage to you so that the believers would not face difficulties about the wives of their adopted sons when they are divorced. God's decree has already been issued. |
| Khalifa | Recall that you said to the one who was blessed by GOD, and blessed by you, "Keep your wife and reverence GOD," and you hid inside yourself what GOD wished to proclaim. Thus, you feared the people, when you were supposed to fear only GOD. When Zeid was completely through with his wife, we had you marry her, in order to establish the precedent that a man may marry the divorced wife of his adopted son. GOD's commands shall be done. |
| Hilali/Khan | And (remember) when you said to him (Zaid bin Harithah the freedslave of the Prophet SAW) on whom Allah has bestowed Grace (by guiding him to Islam) and you (O Muhammad SAW too) have done favour (by manumitting him) "Keep your wife to yourself, and fear Allah." But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e., Muhammad SAW married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him. So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allahs Command must be fulfilled. |
| H/K/Saheeh | And [remember, O Muúammad], when you said to the one on whom Allah bestowed favor and you bestowed favor, "Keep your wife and fear Allah," while you concealed within yourself that which Allah is to disclose. And you feared the people, while Allah has more right that you fear Him. So when Zayd had no longer any need for her, We married her to you in order that there not be upon the believers any discomfort concerning the wives of their adopted sons when they no longer have need of them. And ever is the command of Allah accomplished. |
| Malik | O Prophet, remember when you said to the one (Zaid, Prophet's adopted son) whom Allah as well as you had favored: "Keep your wife in wedlock and fear Allah." You sought to hide in your heart what Allah intended to reveal; you were afraid of the people whereas it would have been more appropriate to fear Allah. So when Zaid divorced his wife, We gave her to you in marriage, so that there remains no hindrance for the believers to wed the wives of their adopted sons if they divorced them. And Allah’s Command had to be carried out.[37] |
| QXP | Behold, (O Prophet) you did tell the one to whom Allah had shown Favor and to whom you had shown favor, "Hold on to your wife and be mindful of Allah. You seek to conceal in your heart what Allah intends to reveal. You are afraid of people whereas it is more appropriate to fear Allah." But when Zayd had observed all the rules and divorced her, We gave her to you in marriage. So that henceforth there may be no blame on the believers in respect of spouses of their adopted children when they have come to the dissolution of their union. And the Commandment of Allah must be fulfilled. (Contrary to many erroneous translations, the entire quote in this verse is addressed to Zayd since Messengers fear none but Allah (33:39). Also the admonition of the Prophet to Zayd clearly indicates that he, and not his wife, was at fault). |
| Maulana Ali | And when thou saidst to him to whom Allah had shown favour and to whom thou hadst shown a favour: Keep thy wife to thyself and keep thy duty to Allah; and thou concealedst in thy heart what Allah would bring to light, and thou fearedst men, and Allah has a greater right that thou shouldst fear Him. So when Zaid dissolved her marriage-tie, We gave her to thee as a wife, so that there should be no difficulty for the believers about the wives of their adopted sons, when they have dissolved their marriage-tie. And Allah’s command is ever performed. |
| Free Minds | And you said to the one who was blessed by God, and blessed by you: "Keep your wife and reverence God," and you hid inside yourself what God wished to proclaim. And you feared the people, while it was God you were supposed to fear. So when Zayd ended his relationship with his wife, We had you marry her, to establish that there is no wrongdoing for the believers in marrying the wives of their adopted sons if their relationship is ended. And God's command is always done. |
| Qaribullah | And when you said to he whom Allah had favored and yourself have favored: 'Keep your wife and fear Allah, ' and you sought to hide in yourself what Allah was to reveal, fearing people; although Allah has a better right for you to fear Him. And when Zayd had accomplished what he would of her (divorce), We gave her to you (Prophet Muhammad) in marriage, so that there is no fault in believers concerning (marriage to) the former spouse of their foster children if they divorced them. The decree of Allah must be done. |
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| George Sale | And remember when thou saidst to him unto whom God had been gracious, and on whom thou also hadst conferred favours, keep thy wife to thy self, and fear God: And thou didst conceal that in thy mind which God had determined to discover, and didst fear men; whereas it was more just that thou shouldst fear God. But when Zeid had determined the matter concerning her, and had resolved to divorce her, we joined her in marriage unto thee; lest a crime should be charged on the true believers, in marrying the wives of their adopted sons, when they have determined the matter concerning them: And the command of God is to be performed. |
| JM Rodwell | And, remember, when thou saidst to him unto whom God had shewn favour, and to whom thou also hadst shewn favour, "Keep thy wife to thyself, and fear God;" and thou didst hide in thy mind what God would bring to light. and thou didst fear man; but more righ |
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| Asad | AND LO, [O Muhammad,] thou didst say unto the one to whom God had shown favour and to whom thou hadst shown favour, [I.e., Zayd ibn Harithah, whom God had caused to become one of the earliest believers, and whom the Prophet had adopted as his son.] "Hold on to thy wife, and remain conscious of God!" And [thus] wouldst thou hide within thyself something that God was about to bring to light [Namely, that the marriage of Zayd and Zaynab, which had been sponsored by Muhammad himself, and on which he had so strongly insisted, was a total failure and could only end in divorce (see also next note).] - for thou didst stand in awe of [what] people [might think], whereas it was God alone of whom thou shouldst have stood in awe! [Lit., "whereas God was more worthy (ahaqq) that thou shouldst stand in awe of Him". Referring to this divine reprimand (which, in itself, disproves the allegation that the Quran was "composed by Muhammad"), Aishah is reliably quoted as having said, "Had the Apostle of God been inclined to suppress anything of what was revealed to him, he would surely have suppressed this verse" (Bukhari and Muslim).] |
al-Ahzab 033:038
| 33:38 ماكان على النبي من حرج فيما فرض الله له سنة الله في الذين خلوا من قبل وكان امر الله قدرا مقدورا |
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| Transliteration | Ma kana AAala alnnabiyyi min harajin feema farada Allahu lahu sunnata Allahi fee allatheena khalaw min qablu wakana amru Allahi qadaran maqdooran |
| Literal | (There) was not on the prophet from strain/blame in what God specified/stipulated to him, God's law/manner in those who past/expired from before, and God's order/command was/is a predestiny predestined/estimated . |
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| Yusuf Ali | There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined. |
| Pickthal | There is no reproach for the Prophet in that which Allah maketh his due. That was Allah's way with those who passed away of old - and the commandment of Allah is certain destiny - |
| Arberry | There is no fault in the Prophet, touching what God has ordained for him -- God's wont with those who passed away before; and God's commandment is doom decreed; |
| Shakir | There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute: |
| Sarwar | The Prophet cannot be blamed for carrying out the commands of God. It was the tradition of God with those who lived before. The command of God has already been decreed and ordained. |
| Khalifa | The prophet is not committing an error by doing anything that is made lawful by GOD. Such is GOD's system since the early generations. GOD's command is a sacred duty. |
| Hilali/Khan | There is no blame on the Prophet (SAW) in that which Allah has made legal for him.That has been Allahs Way with those who have passed away of (the Prophets of) old. And the Command of Allah is a decree determined. |
| H/K/Saheeh | There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon him. [This is] the established way of Allah with those [prophets] who have passed on before. And ever is the command of Allah a destiny decreed. |
| Malik | There can be no blame attached to the Prophet for doing what is sanctioned for him by Allah. Such has been the way of Allah with those who have gone before; and the decrees of Allah are preordained.[38] |
| QXP | There can be no difficulty to the Prophet in what Allah has assigned unto him as a duty. That was Allah's Law for those who passed on before (the previous prophets). And the Command of Allah is a well-determined Decree. |
| Maulana Ali | There is no harm for the Prophet in that which Allah has ordained for him. Such has been the way of Allah with those who have gone before. And the command of Allah is a decree that is made absolute -- |
| Free Minds | There is no blame on the prophet in doing anything that God has decreed upon him. Such was God's way with the people of old. And God's command is a determined duty. |
| Qaribullah | No fault shall be attached to the Prophet for doing what Allah has obligated for him. Such was the way of Allah with those who passed away before the decree of Allah is a decree determined |
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| George Sale | No crime is to be charged on the prophet, as to what God hath allowed him, conformable to the ordinance of God with regard to those who preceded him, -- for the command of God is a determinate decree, -- |
| JM Rodwell | No blame attacheth to the prophet where God hath given him a permission. Such was the way of God with those prophets who flourished before thee; for God's behest is a fixed decree- |
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| Asad | [Hence,] no blame whatever attaches to the Prophet for [having done] what God has ordained for him. [I.e., his marriage with Zaynab, which was meant to exemplify a point of canon law as well as to satisfy what the Prophet regarded as his personal moral duty.] [Indeed, such was] God's way with those that have passed away aforetime [I.e., the prophets who preceded Muhammad, in all of whom, as in him, all personal desires coincided with their willingness to surrender themselves to God: an inborn, harmonious disposition of the spirit which characterizes God's elect and - as the subsequent, parenthetic clause declares - is their "destiny absolute" (qadar maqdur).] - and [remember that] God's will is always destiny absolute-; |
al-Ahzab 033:039
| 33:39 الذين يبلغون رسالات الله ويخشونه ولايخشون احدا الا الله وكفى بالله حسيبا |
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| Transliteration | Allatheena yuballighoona risalati Allahi wayakhshawnahu wala yakhshawna ahadan illa Allaha wakafa biAllahi haseeban |
| Literal | Those who communicate/deliver God's messages, and they fear Him, and they do not fear anyone except God, and enough/sufficient with God counting/calculating. |
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| Yusuf Ali | (It is the practice of those) who preach the Messages of Allah, and fear Him, and fear none but Allah. And enough is Allah to call (men) to account. |
| Pickthal | Who delivered the messages of Allah and feared Him, and feared none save Allah. Allah keepeth good account. |
| Arberry | who were delivering the Messages of God, and were fearing Him, and fearing not any one except Him; and God suffices as a reckoner. |
| Shakir | Those who deliver the messages of Allah and fear Him, and do not fear any one but Allah; and Allah is sufficient to take account. |
| Sarwar | Those who preach the message of God and are humble before Him should not be afraid of anyone besides God. God is Sufficient in keeping the account. |
| Khalifa | Those who deliver GOD's messages, and who reverence Him alone, shall never fear anyone but GOD. GOD is the most efficient reckoner. |
| Hilali/Khan | Those who convey the Message of Allah and fear Him, and fear none save Allah. And Sufficient is Allah as a Reckoner. |
| H/K/Saheeh | [Allah praises] those who convey the messages of Allah and fear Him and do not fear anyone but Allah. And sufficient is Allah as Accountant. |
| Malik | Those who are charged with the mission of conveying the message of Allah are to fear Him, they are supposed to fear none but Allah; for Allah is sufficient to settle their account.[39] |
| QXP | Those who convey Allah's Revelations and fear Him alone, shall never fear anyone but Allah. And Allah is Sufficient to take account. |
| Maulana Ali | Those who deliver the messages of Allah and fear Him, and fear none but Allah. And Allah is Sufficient to take account. |
| Free Minds | Those who deliver God's messages, and reverence Him, and they do not reverence anyone but God. God suffices as a Reckoner. |
| Qaribullah | who were delivering the Messages of Allah, fearing Him and fearing none except Allah. Allah suffices as a Reckoner. |
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| George Sale | who brought the messages of God, and feared him, and feared none besides God: And God is a sufficient accountant. |
| JM Rodwell | Who fulfilled the mission with which God had charged them, and feared Him, and feared none but God. And God taketh a sufficient account. |
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| Asad | [and such will always be His way with] those who convey God's messages [to the world], and stand in awe of Him, and hold none but God in awe: for none can take count [of man's doings] as God does! |
al-Ahzab 033:040
| 33:40 ماكان محمد ابا احد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شئ عليما |
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| Transliteration | Ma kana muhammadun aba ahadin min rijalikum walakin rasoola Allahi wakhatama alnnabiyyeena wakana Allahu bikulli shay-in AAaleeman |
| Literal | Mohammad was not a father (to) anyone from your men, and but God's messenger, and the prophets' end/conclusion/final , and God was/is with every thing knowledgeable. |
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| Yusuf Ali | Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all things. |
| Pickthal | Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things. |
| Arberry | Muhammad is not the father of any one of your men, but the Messenger of God, and the Seal of the Prophets; God has knowledge of everything. |
| Shakir | Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things. |
| Sarwar | Muhammad is not the father of any of your males. He is the Messenger of God and the last Prophet. God has the knowledge of all things. |
| Khalifa | Muhammad was not the father of any man among you. He was a messenger of GOD and the final prophet. GOD is fully aware of all things. |
| Hilali/Khan | Muhammad (SAW) is not the father of any man among you, but he is the Messenger of Allah and the last (end) of the Prophets. And Allah is Ever AllAware of everything. |
| H/K/Saheeh | Muúammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing. |
| Malik | Muhammad is not the father of any of your men (he is not going to leave any male heirs). He is the Messenger of Allah and the Seal of the Prophets. Allah has the knowledge of all things.[40] |
| QXP | Muhammad is not the father of any man among you, but he is Allah's Messenger and the Closing Seal of all Prophets. And Allah, indeed, is Knower of all things. |
| Maulana Ali | Muhammad is not the father of any of you men, but he is the Messenger of Allah and the Seal of the prophets. And Allah is ever Knower of all things. |
| Free Minds | Mohammed was not the father of any man among you, but he is the messenger of God and the seal of the prophets. And God is fully aware of all things. |
| Qaribullah | Muhammad is not the father of any of your men. He is the Messenger of Allah and the Seal of the Prophets. Allah has knowledge of all things. |
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| George Sale | Mohammed is not the father of any man among you; but the Apostle of God, and the seal of the prophets: And God knoweth all things. |
| JM Rodwell | Muhammad is not the father of any man among you, but he is the Apostle of God, and the seal of the prophets: and God knoweth all things. |
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| Asad | [And know, O believers, that] Muhammad is not the father of any one of your men, [I.e., he is the spiritual "father" of the whole community (cf. note on verse 6 of this surah), and not of any one person or particular persons - thus, incidentally, refuting the erroneous idea that physical descent from a prophet confers, by itself, any merit on the persons concerned.] but is God's Apostle and the Seal of all Prophets. [I.e., the last of the prophets, just as a seal (khatam) marks the end of a document; apart from this, the term khatam is also synonymous with khitam, the "end" or "conclusion" of a thing: from which it follows that the message revealed through Muhammad - the Quran - must be regarded as the culmination and the end of all prophetic revelation (cf. note on the first sentence of the second paragraph of 5:48, and note on 7:158). See also note on 21:107.] And God has indeed full knowledge of everything. |
al-Ahzab 033:041
| 33:41 ياايها الذين امنوا اذكروا الله ذكرا كثيرا |
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| Transliteration | Ya ayyuha allatheena amanoo othkuroo Allaha thikran katheeran |
| Literal | You, you those who believed, remember/mention God much remembering/mentioning . |
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| Yusuf Ali | O ye who believe! Celebrate the praises of Allah, and do this often; |
| Pickthal | O ye who believe! Remember Allah with much remembrance. |
| Arberry | O believers, remember God oft, |
| Shakir | O you who believe! remember Allah, remembering frequently, |
| Sarwar | Believers, remember God very often |
| Khalifa | O you who believe, you shall remember GOD frequently. |
| Hilali/Khan | O you who believe! Remember Allah with much remembrance. |
| H/K/Saheeh | O you who have believed, remember Allah with much remembrance |
| Malik | O believers! Remember Allah as a frequent remembrance,[41] |
| QXP | O You who have chosen to be graced with belief! Remember Allah with much remembrance. (Keep Allah's Message before you a great deal. Now it will be up to you to carry His Message to mankind (3:110), (35:32). |
| Maulana Ali | O you who believe, remember Allah with much remembrance, |
| Free Minds | O you who believe, you shall remember God frequently. |
| Qaribullah | Believers, remember Allah frequently, |
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| George Sale | O true believers, remember God with a frequent remembrance, |
| JM Rodwell | O Believers! remember God with frequent remembrance, |
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| Asad | O YOU who have attained to faith! Remember God with unceasing remembrance, |
al-Ahzab 033:042
| 33:42 وسبحوه بكرة واصيلا |
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| Transliteration | Wasabbihoohu bukratan waaseelan |
| Literal | And praise/glorify Him, (at) daybreaks/early mornings and evening to sunset . |
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| Yusuf Ali | And glorify Him morning and evening. |
| Pickthal | And glorify Him early and late. |
| Arberry | and give Him glory at the dawn and in the evening. |
| Shakir | And glorify Him morning and evening. |
| Sarwar | and glorify Him both in the mornings and in the evenings. |
| Khalifa | You shall glorify Him day and night. |
| Hilali/Khan | And glorify His Praises morning and afternoon (the early morning (Fajr) and Asr prayers). |
| H/K/Saheeh | And exalt Him morning and afternoon. |
| Malik | and glorify Him morning and evening.[42] |
| QXP | And strive to establish His Glory on earth morning and night (48:9). |
| Maulana Ali | And glorify Him morning and evening. |
| Free Minds | And glorify Him morning and evening. |
| Qaribullah | exalt Him at dawn and in the evening. |
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| George Sale | and celebrate his praise morning and evening. |
| JM Rodwell | and praise Him morning and evening. |
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| Asad | and extol His limitless glory from morn to evening. [Lit., "at morn and evening", i.e., at all times.] |
al-Ahzab 033:043
| 33:43 هو الذي يصلي عليكم وملائكته ليخرجكم من الظلمات الى النور وكان بالمؤمنين رحيما |
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| Transliteration | Huwa allathee yusallee AAalaykum wamala-ikatuhu liyukhrijakum mina alththulumati ila alnnoori wakana bialmu/mineena raheeman |
| Literal | He is who blesses and compliments on ( for) you and His angels to bring you out (E) from the darknesses to the light, and He was/is with the believing merciful. |
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| Yusuf Ali | He it is Who sends blessings on you, as do His angels, that He may bring you out from the depths of Darkness into Light: and He is Full of Mercy to the Believers. |
| Pickthal | He it is Who blesseth you, and His angels (bless you), that He may bring you forth from darkness unto light; and He is ever Merciful to the believers. |
| Arberry | It is He who blesses you, and His angels, to bring you forth from the shadows into the light. He is All-compassionate to the believers. |
| Shakir | He it is Who sends His blessings on you, and (so do) His angels, that He may bring you forth out of utter darkness into the light; and He is Merciful to the believers. |
| Sarwar | It is He who forgives you and His angels pray for you so that He will take you out of darkness into light. God is All-merciful to the believers. |
| Khalifa | He is the One who helps you, together with His angels, to lead you out of darkness into the light. He is Most Merciful towards the believers. |
| Hilali/Khan | He it is Who sends Salat (His blessings) on you, and His angels too (ask Allah to bless and forgive you), that He may bring you out from darkness (of disbelief and polytheism) into light (of Belief and Islamic Monotheism). And He is Ever Most Merciful to the believers. |
| H/K/Saheeh | It is He who confers blessing upon you, and His angels [ask Him to do so] that He may bring you out from darknesses into the light. And ever is He, to the believers, Merciful. |
| Malik | It is He Who sends His blessings on you (believers) and so do His angels, that He may bring you out of darkness into light, for He is Merciful to the believers.[43] |
| QXP | He it is Who bestows His blessings upon you, and supports you, and His angels, that He may bring you forth from darkness into the Light. And Merciful is He, indeed, to those who attain belief. (2:155-157), (9:103) (14:1), (14:15), (33:56). |
| Maulana Ali | He it is Who sends blessings on you, and (so do) His angels, that He may bring you forth out of darkness into light. And He is ever Merciful to the believers. |
| Free Minds | He is the One who reaches out to you, along with His Angels, to lead you out of darkness into the light. And He is ever Merciful towards the believers. |
| Qaribullah | It is He who has mercy on you, and His angels to bring you out from the darkness into light. He is the Most Merciful to the believers. |
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| George Sale | It is He who is gracious unto you, and his angels intercede for you, that He may lead you forth from darkness into light; and He is merciful towards the true believers. |
| JM Rodwell | He blesseth you, and His angels intercede for you, that He may bring you forth out of darkness into light: and Merciful is He to the Believers. |
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| Asad | He it is who bestows His blessings upon you, with His angels [echoing Him], so that He might take you out of the depths of darkness into the light. And, indeed, a dispenser of grace is He unto the believers. |
al-Ahzab 033:044
| 33:44 تحيتهم يوم يلقونه سلام واعد لهم اجرا كريما |
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| Transliteration | Tahiyyatuhum yawma yalqawnahu salamun waaAAadda lahum ajran kareeman |
| Literal | Their greeting (on) a day/time they meet/find Him (is): "A greeting/peace ." And He prepared for them, an honored/generous reward/wage . |
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| Yusuf Ali | Their salutation on the Day they meet Him will be "Peace!"; and He has prepared for them a generous Reward. |
| Pickthal | Their salutation on the day when they shall meet Him will be: Peace. And He hath prepared for them a goodly recompense. |
| Arberry | Their greeting, on the day when they shall meet Him, will be 'Peace!' And He has prepared for them a generous wage. |
| Shakir | Their salutation on the day that they meet Him shall be, Peace, and He has prepared for them an honourable reward. |
| Sarwar | On the day when they will be brought into the presence of their Lord, their greeting to each other will be, "Peace be with you." God has prepared an honorable reward for them. |
| Khalifa | Their greeting the day they meet Him is, "Peace," and He has prepared for them a generous recompense. |
| Hilali/Khan | Their greeting on the Day they shall meet Him will be "Salam: Peace (i.e. the angels will say to them: Salamu Alaikum)!" And He has prepared for them a generous reward (i.e. Paradise). |
| H/K/Saheeh | Their greeting the Day they meet Him will be, "Peace." And He has prepared for them a noble reward. |
| Malik | On the Day of their meeting with Him, their greeting shall be: "Salaam (peace)!": and He has prepared for them a generous reward.[44] |
| QXP | Their salutation on the Day they meet Him is, "Peace". And He has readied for them a Generous Reward. |
| Maulana Ali | Their salutation on the day they meet Him will be, Peace! and He has prepared for them an honourable reward. |
| Free Minds | Their greeting the Day they meet Him is: "Peace" and He has prepared for them a generous recompense. |
| Qaribullah | On the Day they meet Him, their greeting shall be 'Peace! ' A generous recompense He has prepared for them. |
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| George Sale | Their salutation, on the day whereon they shall meet Him, shall be, peace! And He hath prepared for them an honourable recompense. |
| JM Rodwell | Their greeting on the day when they shall meet Him shall be "Peace!" And He hath got ready for them a noble recompense. |
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| Asad | On the Day when they meet Him, they will be welcomed with the greeting, "Peace"; and He will have readied for them a most excellent reward. |
al-Ahzab 033:045
| 33:45 ياايها النبي انا ارسلناك شاهدا ومبشرا ونذيرا |
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| Transliteration | Ya ayyuha alnnabiyyu inna arsalnaka shahidan wamubashshiran wanatheeran |
| Literal | You, you the prophet, that We, We sent you (as) a witness/testifier, and announcer of good news, and a warner/giver of notice . |
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| Yusuf Ali | O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner,- |
| Pickthal | O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner. |
| Arberry | O Prophet, We have sent thee as a witness, and good tidings to bear and warning, |
| Shakir | O Prophet! surely We have sent you as a witness, and as a bearer of good news and as a warner, |
| Sarwar | Prophet, We have sent you as a witness, a bearer of glad news, a warner, |
| Khalifa | O prophet, we have sent you as a witness, a bearer of good news, as well as a warner. |
| Hilali/Khan | O Prophet (MuhammadSAW )! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner, |
| H/K/Saheeh | O Prophet, indeed We have sent you as a witness and a bringer of good tidings and a warner. |
| Malik | O Prophet! Surely We have sent you as a witness, as a bearer of good news and as a Warner,[45] |
| QXP | O Prophet! Behold, We have sent you as a witness and a herald of good news and a Warner. (The Divine System that you establish will be a watcher over humanity to ensure international justice and peace. Give them the good news of what the System can accomplish, and warn them of the harm without it 2:143). |
| Maulana Ali | O Prophet, surely We have sent thee as a witness, and a bearer of good news and a warner, |
| Free Minds | O prophet, We have sent you as a witness, and a bearer of good news, and a warner. |
| Qaribullah | O Prophet, We have sent you as a witness, a bearer of glad tidings, and to bear warning; |
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| George Sale | O prophet, verily We have sent thee to be a witness, and a bearer of good tidings, and a denouncer of threats, |
| JM Rodwell | O Prophet ! we have sent thee to be a witness, and a herald of glad tidings, and a warner; |
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| Asad | [And as for thee,] O Prophet - behold, We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner, |
al-Ahzab 033:046
| 33:46 وداعيا الى الله باذنه وسراجا منيرا |
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| Transliteration | WadaAAiyan ila Allahi bi-ithnihi wasirajan muneeran |
| Literal | And calling to God with His permission/pardon and a lamp luminous/giving light . |
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| Yusuf Ali | And as one who invites to Allah's (grace) by His leave, and as a lamp spreading light. |
| Pickthal | And as a summoner unto Allah by His permission, and as a lamp that giveth light. |
| Arberry | calling unto God by His leave, and as a light-giving lamp. |
| Shakir | And as one inviting to Allah by His permission, and as a light-giving torch. |
| Sarwar | a preacher for God by His permission and as a shining torch. |
| Khalifa | Inviting to GOD, in accordance with His will, and a guiding beacon. |
| Hilali/Khan | And as one who invites to Allah (Islamic Monotheism, i.e. to worship none but Allah (Alone)) by His Leave, and as a lamp spreading light (through your instructions from the Quran and the Sunnah the legal ways of the Prophet SAW ). |
| H/K/Saheeh | And one who invites to Allah, by His permission, and an illuminating lamp. |
| Malik | and to call the people towards Allah by His leave and a lamp spreading light (guidance).[46] |
| QXP | And to invite to Allah by His leave, and as a Lamp radiant with light. |
| Maulana Ali | And as an inviter to Allah by His permission, and as a light-giving sun. |
| Free Minds | Inviting to God, by His leave, and a guiding beacon. |
| Qaribullah | a caller to Allah by His permission and as a light shedding lamp. |
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| George Sale | and an inviter unto God, through his good pleasure, and a shining light. |
| JM Rodwell | And one who, through His own permission, summoneth to God, and a light-giving torch. |
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| Asad | and as one who summons [all men] to God by His leave, [I.e., at His behest (Tabari).] and as a light-giving beacon. |
al-Ahzab 033:047
| 33:47 وبشرالمؤمنين بان لهم من الله فضلا كبيرا |
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| Transliteration | Wabashshiri almu/mineena bi-anna lahum mina Allahi fadlan kabeeran |
| Literal | And announce good news (to) the believers with that for them from God (is) great grace/favour/blessing . |
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| Yusuf Ali | Then give the Glad Tidings to the Believers, that they shall have from Allah a very great Bounty. |
| Pickthal | And announce unto the believers the good tidings that they will have great bounty from Allah. |
| Arberry | Give good tidings to the believers that there awaits them with God great bounty. |
| Shakir | And give to the believers the good news that they shall have a great grace from Allah. |
| Sarwar | Give glad news to the believers of their receiving great favor from God. |
| Khalifa | Deliver good news to the believers, that they have deserved from GOD a great blessing. |
| Hilali/Khan | And announce to the believers (in the Oneness of Allah and in His Messenger Muhammad SAW) the glad tidings, that they will have from Allah a Great Bounty. |
| H/K/Saheeh | And give good tidings to the believers that they will have from Allah great bounty. |
| Malik | Give good news to the believers that they shall have great blessings from Allah.[47] |
| QXP | Give good news to the believers that they shall have a Great Bounty from Allah. |
| Maulana Ali | And give the believers the good news that they will have great grace from Allah. |
| Free Minds | And give good news to the believers, that they have deserved from God a great blessing. |
| Qaribullah | Give to the believers the glad tidings that with Allah there is for them a great bounty. |
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| George Sale | Bear good tidings therefore unto the true believers, that they shall receive great abundance from God. |
| JM Rodwell | Announce, therefore, to believers, that great boons do await them from God; |
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| Asad | And [so,] convey to the believers the glad tiding that a great bounty from God awaits them; |
al-Ahzab 033:048
| 33:48 ولاتطع الكافرين والمنافقين ودع اذاهم وتوكل على الله وكفى بالله وكيلا |
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| Transliteration | Wala tutiAAi alkafireena waalmunafiqeena wadaAA athahum watawakkal AAala Allahi wakafa biAllahi wakeelan |
| Literal | And do not obey the disbelievers and the hypocrites, and leave/desert (forget) their mild harm, and rely/depend on God, and enough/sufficient with God (as) a guardian/ally . |
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| Yusuf Ali | And obey not (the behests) of the Unbelievers and the Hypocrites, and heed not their annoyances, but put thy Trust in Allah. For enough is Allah as a Disposer of affairs. |
| Pickthal | And incline not to the disbelievers and the hypocrites. Disregard their noxious talk, and put thy trust in Allah. Allah is sufficient as Trustee. |
| Arberry | And obey not the unbelievers and the hypocrites; heed not their hurt, but put thy trust in God; God suffices as a guardian. |
| Shakir | And be not compliant to the unbelievers and the hypocrites, and leave unregarded their annoying talk, and rely on Allah; and Allah is sufficient as a Protector. |
| Sarwar | Do not yield to the disbelievers or the hypocrites. Ignore their annoying you. Trust in God. God is your all Sufficient Protector. |
| Khalifa | Do not obey the disbelievers and the hypocrites, disregard their insults, and put your trust in GOD; GOD suffices as an advocate. |
| Hilali/Khan | And obey not the disbelievers and the hypocrites, and harm them not (till you are ordered). And put your trust in Allah, and Sufficient is Allah as a Wakeel (Trustee, or Disposer of affairs). |
| H/K/Saheeh | And do not obey the disbelievers and the hypocrites but do not harm them, and rely upon Allah. And sufficient is Allah as Disposer of affairs. |
| Malik | Do not obey the unbelievers and the hypocrites, disregard their annoyances and put your trust in Allah; for Allah is sufficient as a disposer of affairs.[48] |
| QXP | And heed not the rejecters and the hypocrites. Disregard their insults, and put your trust in Allah. Allah is Sufficient as Guardian. |
| Maulana Ali | And obey not the disbelievers and the hypocrites, and disregard their annoying talk, and rely on Allah. And Allah is enough as having charge (of affairs). |
| Free Minds | And do not obey the rejecters and the hypocrites, and ignore their insults, and put your trust in God; God suffices as an advocate. |
| Qaribullah | Do not obey the unbelievers and the hypocrites, pay no attention to their hurt. Put your trust in Allah; Allah suffices as a Guardian. |
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| George Sale | And obey not the unbelievers, and the hypocrites, and mind not their evil treatment: But trust in God; and God is a sufficient protector. |
| JM Rodwell | And obey not the Infidels and Hypocrites-yet abstain from injuring them: and put thou thy trust in God, for God is a sufficient guardian. |
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| Asad | and defer not to [the likes and dislikes of] the deniers of the truth and the hypocrites, and disregard their hurtful talk, [Or: "yet [withal,] abstain from injuring them" (Zamakhshari - depending on whether adhahum is taken to mean "the hurt caused by them" or "done to them".] and place thy trust in God: for none is as worthy of trust as God. |
al-Ahzab 033:049
| 33:49 ياايها الذين امنوا اذا نكحتم المؤمنات ثم طلقتموهن من قبل ان تمسوهن فمالكم عليهن من عدة تعتدونها فمتعوهن وسرحوهن سراحا جميلا |
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| Transliteration | Ya ayyuha allatheena amanoo itha nakahtumu almu/minati thumma tallaqtumoohunna min qabli an tamassoohunna fama lakum AAalayhinna min AAiddatin taAAtaddoonaha famattiAAoohunna wasarrihoohunna sarahan jameelan |
| Literal | You, you those who believed, if you married the believers (F) then you divorced/freed them (F) from before that you touch them (F), so (there is) no term/counting (no waiting period) you count it, so give them alimony, and divorce/release them (F) beautifully divorce/release . |
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| Yusuf Ali | O ye who believe! When ye marry believing women, and then divorce them before ye have touched them, no period of 'Iddat have ye to count in respect of them: so give them a present. And set them free in a handsome manner. |
| Pickthal | O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon. But content them and release them handsomely. |
| Arberry | O believers, when you marry believing women and then divorce them before you touch them, you have no period to reckon against them; so make provision for them, and set them free with kindliness. |
| Shakir | O you who believe! when you marry the believing women, then divorce them before you touch them, you have in their case no term which you should reckon; so make some provision for them and send them forth a goodly sending forth. |
| Sarwar | Believers, if you marry believing women and then divorce them before the consummation of the marriage, they do not have to observe the waiting period. Give them their provisions and set them free in an honorable manner. |
| Khalifa | O you who believe, if you married believing women, then divorced them before having intercourse with them, they do not owe you any waiting interim (before marrying another man). You shall compensate them equitably, and let them go amicably. |
| Hilali/Khan | O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no Iddah (divorce prescribed period, see (V.65:4)) have you to count in respect of them. So give them a present, and set them free i.e. divorce, in a handsome manner. |
| H/K/Saheeh | O You who have believed, when you marry believing women and then divorce them before you have touched them, then there is not for you any waiting period to count concerning them. So provide for them and give them a gracious release. |
| Malik | O believers! If you marry believing women and divorce them before the marriage is consummated, you are not required to observe the Iddat (waiting period) which you should count for them, so give them some present and relieve them gracefully.[49] |
| QXP | O You who have chosen to be graced with belief! When you wed believing women, and divorce them before you have touched them, then there is no waiting period for them (to marry another man). Make decent provision for them and let them go in a becoming manner. (2:228-241), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1) (65:1-4). |
| Maulana Ali | O you who believe, when you marry believing women, then divorce them before you touch them, you have in their case no term which you should reckon. But make provision for them and set them free in a goodly manner. |
| Free Minds | O you who believe, if you marry the believing women, then divorced them before having intercourse with them, then there is no interim required of them. You shall compensate them, and let them go in an amicable manner. |
| Qaribullah | Believers, if you marry believing women and divorce them before the marriage is consummated, you have no period to count against them. Provide for them and release them kindly. |
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| George Sale | O true believers, when ye marry women who are believers, and afterwards put them away, before ye have touched them, there is no term prescribed you to fulfil towards them after their divorce: But make them a present, and dismiss them freely, with an honourable dismission. |
| JM Rodwell | O Believers! when ye marry believing women, and then divorce them before ye have consummated the marriage, ye have no term prescribed you, which ye must fulfil towards them: provide for them, and dismiss them with a reputable dismissal. |
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| Asad | O YOU who have attained to faith! If you marry believing women and then divorce them ere you have touched them, you have no reason to expect, and to calculate, any waiting period on their part: [Lit., "you have no waiting-period whatever upon them which you should count" - i.e., "which either of you should take into account as an obligation": cf. the first part of 2:228, and the corresponding note. Since the question of pregnancy does not arise if the marriage has not been consummated, a waiting-period on the part of the divorced wife would be meaningless and of no benefit either to her or to her former husband.] hence, make [at once] provision for them, and release them in a becoming manner. [This injunction, relating to certain marital problems which affect the believers in general, forms an introduction, as it were, to resumption, in the next verse, of the discourse on the marital laws applying exclusively to the Prophet: thus, it connects with the passage beginning with the words, "O wives of the Prophet! You are not like any of the [other] women" (verse 32), as well as with the subsequent reference to his marriage with Zaynab (verses 37 f.).] |
al-Ahzab 033:050
| 33:50 ياايهاالنبي انا احللنا لك ازواجك اللاتي اتيت اجورهن وماملكت يمينك مما افاء الله عليك وبنات عمك وبنات عماتك وبنات خالك وبنات خالاتك التي هاجرن معك وامراة مؤمنة ان وهبت نفسها للنبي ان اراد النبي ان يستنكحها خالصة لك من دون المؤمنين قد علمنا مافرضنا عليهم في ازواجهم وماملكت ايمانهم لكيلا يكون عليك حرج وكان الله غفورا رحيما |
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| Transliteration | Ya ayyuha alnnabiyyu inna ahlalna laka azwajaka allatee atayta ojoorahunna wama malakat yameenuka mimma afaa Allahu AAalayka wabanati AAammika wabanati AAammatika wabanati khalika wabanati khalatika allatee hajarna maAAaka waimraatan mu/minatan in wahabat nafsaha lilnnabiyyi in arada alnnabiyyu an yastankihaha khalisatan laka min dooni almu/mineena qad AAalimna ma faradna AAalayhim fee azwajihim wama malakat aymanuhum likayla yakoona AAalayka harajun wakana Allahu ghafooran raheeman |
| Literal | You, you the prophet, that We, We permitted/allowed for you your wives/spouses those who you gave their rewards (dowries), and what your right (hand) owned/possessed from what God bestowed upon you, and your paternal uncles' daughters, and your paternal aunts' daughters, and your maternal uncles' daughters, and your maternal aunts' daughters, who (F) emigrated with you, and a believing woman if she presented herself to the prophet, if the prophet wanted that He marries her, clearly/purely for you from other than the believers, We had known what We had commanded/imposed/stipulated on them in their wives and what their right (hands) owned/possessed, so that strain/blame/sin not be on you, and God was/is forgiving, merciful. |
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| Yusuf Ali | O Prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts, and daughters of thy maternal uncles and aunts, who migrated (from Makka) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her;- this only for thee, and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess;- in order that there should be no difficulty for thee. And Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war, and the daughters of thine uncle on the father's side and the daughters of thine aunts on the father's side, and the daughters of thine uncle on the mother's side and the daughters of thine aunts on the mother's side who emigrated with thee, and a believing woman if she give herself unto the Prophet and the Prophet desire to ask her in marriage - a privilege for thee only, not for the (rest of) believers - We are Aware of that which We enjoined upon them concerning their wives and those whom their right hands possess - that thou mayst be free from blame, for Allah is ever Forgiving, Merciful. |
| Arberry | O Prophet, We have made lawful for thee thy wives whom thou hast given their wages and what thy right hand owns, spoils of war that God has given thee, and the daughters of thy uncles paternal and aunts paternal, thy uncles maternal and aunts maternal, who have emigrated with thee, and any woman believer, if she give herself to the Prophet and if the Prophet desire to take her in marriage, for thee exclusively, apart from the believers -- We know what We have imposed upon them touching their wives and what their right hands own -- that there may be no fault in thee; God is All-forgiving, All-compassionate. |
| Shakir | O Prophet! surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her-- specially for you, not for the (rest of) believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful. |
| Sarwar | Prophet, We have made lawful for you your wives whom you have given their dowry, slave girls whom God has given to you as gifts, the daughters of your uncles and aunts, both paternal and maternal, who have migrated with you. The believing woman, who has offered herself to the Prophet and whom the Prophet may want to marry, will be specially for him, not for other believers. We knew what to make obligatory for them concerning their wives and slave girls so that you would face no hardship (because we have given distinction to you over the believers). God is All-forgiving and All-merciful. |
| Khalifa | O prophet, we made lawful for you your wives to whom you have paid their due dowry, or what you already have, as granted to you by GOD. Also lawful for you in marriage are the daughters of your father's brothers, the daughters of your father's sisters, the daughters of your mother's brothers, the daughters of your mother's sisters, who have emigrated with you. Also, if a believing woman gave herself to the prophet - by forfeiting the dowry - the prophet may marry her without a dowry, if he so wishes. However, her forfeiting of the dowry applies only to the prophet, and not to the other believers. We have already decreed their rights in regard to their spouses or what they already have. This is to spare you any embarrassment. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | O Prophet (Muhammad SAW)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal money given by the husband to his wife at the time of marriage), and those (captives or slaves) whom your right hand possesses - whom Allah has given to you, and the daughters of your Amm (paternal uncles) and the daughters of your Ammah (paternal aunts) and the daughters of your Khal (maternal uncles) and the daughters of your Khalah (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her; a privilege for you only, not for the (rest of) the believers. Indeed We know what We have enjoined upon them about their wives and those (captives or slaves) whom their right hands possess, - in order that there should be no difficulty on you. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand possesses from what Allah has returned to you [of captives] and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful. |
| Malik | O Prophet! We have made lawful to you the wives to whom you have given their dowers; and those ladies whom your right hands possess (from the prisoners of war) whom Allah has assigned to you; and the daughters of your paternal uncles and aunts, and the daughters of your maternal uncles and aunts, who have migrated with you; and the believing woman who gave herself to the Prophet if the Prophet desires to marry her - this permission is only for you and not for the other believers; We know what restrictions We have imposed on the other believers concerning their wives and those whom their right hands possess. We have granted you this privilege as an exception so that no blame may be attached to you. Allah is Forgiving, Merciful.[50] |
| QXP | O Prophet! Behold, We have made lawful to you your wives to whom you have given the marital gift, and those women who have sought asylum with you and signed the marital contract (6:10). Also lawful for you in marriage were daughters of your paternal uncles and aunts, and the daughters of your maternal uncles and aunts who had migrated with you. And lawful for you is a believing woman who offers herself freely to the Prophet and whom the Prophet might be willing to wed. This latter is but a privilege for you, and not for other believers. We have already made known what We have decreed regarding their wives and women who have sought asylum in their homes. This arrangement is designed to ease any social difficulties on you (O Prophet, as the Head of the State). Allah is Absolver of imperfections, Merciful. |
| Maulana Ali | O Prophet, We have made lawful to thee thy wives whom thou hast given their dowries, and those whom thy right hand possesses, out of those whom Allah has given thee as prisoners of war, and the daughters of thy paternal uncle and the daughters of thy paternal aunts, and the daughters of thy maternal uncle and the daughters of thy maternal aunts who fled with thee; and a believing woman, if she gives herself to the Prophet, if the Prophet desires to marry her. (It is) especially for thee, not for the believers -- We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to thee. And Allah is ever Forgiving, Merciful. |
| Free Minds | O prophet, We have made lawful for you the wives to whom you have already given their dowry, and the one who is committed to you by oath, as granted to you by God, and the daughters of your father's brothers, and the daughters of your father's sisters, and the daughters of your mother's brothers, and the daughters of your mother's sisters, of whom they have emigrated with you. Also, the believing woman who had decreed herself to the prophet, the prophet may marry her if he wishes, as a privilege given only to you and not to the believers. We have already decreed their rights in regard to their spouses and those who are still dependant. This is to spare you any hardship. God is Forgiver, Merciful. |
| Qaribullah | O Prophet, We have made lawful to you the wives to whom you have given dowries and those whom your right hand possesses, of whatever spoils of war that Allah has given you; and the daughters of your paternal uncles and paternal aunts, and of your paternal and maternal aunts who migrated with you; and any believing woman who gives herself to the Prophet, if the Prophet wishes to take her in marriage. This is only for you and not any other believer. We know the duties We have imposed on them concerning their wives and those whom their right hand possesses, so that there should be no fault in you. Allah is the Forgiving and Merciful. |
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| George Sale | O prophet, We have allowed thee thy wives unto whom thou hast given their dower, and also the slaves which thy right hand possesseth, of the booty which God hath granted thee; and the daughters of thy uncle, and the daughters of thy aunts, both on thy father's side, and on thy mother's side, who have fled with thee from Mecca, and any other believing woman, if she give herself unto the prophet; in case the prophet desireth to take her to wife. This is a peculiar privilege granted unto thee, above the rest of the true believers. We know what we have ordained them concerning their wives, and the slaves whom their right hands possess: Lest it should be deemed a crime in thee to make use of the privilege granted thee; for God is gracious and merciful. |
| JM Rodwell | O Prophet! we allow thee thy wives whom thou hast dowered, and the slaves whom thy right hand possesseth out of the booty which God hath granted thee, and the daughters of thy uncle, and of thy paternal and maternal aunts who fled with thee to Medina, and |
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| Asad | O PROPHET! Behold, We have made lawful to thee thy wives unto whom thou hast paid their dowers, [The term ajr is in this context synonymous with faridah in its specific sense of "dower" (mahr): see note on surah 2:236.] as well as those whom thy right hand has come to possess from among the captives of war whom God has bestowed upon thee. [As pointed out in several places (see, in particular, note on 4:25), Islam does not countenance any form of concubinage, and categorically prohibits sexual relations between a man and a woman unless they are lawfully married to one another. In this respect, the only difference between a "free" woman and a slave is that whereas the former must receive a dower from her husband, no such obligation is imposed on a man who marries his rightfully owned slave (lit., "one whom his right hand possesses") - that is, a woman taken captive in a "holy war" (jihad) waged in defense of the Faith or of liberty (notes on 2:190 and on 8:67) -: for, in such a case, the freedom conferred upon the bride by the very act of marriage is considered to be equivalent to a dower.] And [We have made lawful to thee] the daughters of thy paternal uncles and aunts, and the daughters of thy maternal uncles and aunts, who have migrated with thee [to Yathrib]; [This was - in addition to his not being allowed to divorce any of his wives (see verse 52 below) - a further restriction imposed on the Prophet in the matter of marriage: whereas all other Muslims are free to marry any of their paternal or maternal cousins, the Prophet was allowed to marry only such from among them as had proved their strong, early attachment to Islam by having accompanied him on his exodus (the hijrah) from Mecca to Medina. In the opinion of Baghawi - an opinion obviously based on the corresponding, ancient Arabian usage - the term "daughters of thy paternal uncles and aunts" comprises in this context not only the actual paternal cousins but, in general, all women of the tribe of Quraysh, to which Muhammad's father belonged, while the term "daughters of thy maternal uncles and aunts" comprises all women of his mother's tribe, the Banu Zuhrah.] and any believing woman who offers herself freely to the Prophet and whom the Prophet might be willing to wed: [The relevant clause reads, literally, "if she offered herself as a gift (in wahabat nafsaha) to the Prophet". Most of the classical commentators take this to mean "without demanding or expecting a dower (mahr)", which, as far as ordinary Muslims are concerned, is an essential item in a marriage agreement (cf. 4:4 and 24, and the corresponding notes; also surah 2:236).] [this latter being but] a privilege for thee, and not for other believers - [seeing that] We have already made known what We have enjoined upon them with regard to their wives and those whom their right hands may possess. [The above parenthetic sentence refers to the previously revealed, general laws relating to marriage (see 2:221, 4:3-4 and 19-25, as well as the corresponding notes), and particularly the laws bearing on the question of dower.] [And] in order that thou be not burdened with [undue] anxiety - for God is indeed much-forgiving, a dispenser of grace - |
al-Ahzab 033:051
| 33:51 ترجي من تشاء منهن وتؤوي اليك من تشاء ومن ابتغيت ممن عزلت فلا جناح عليك ذلك ادنى ان تقر اعينهن ولايحزن ويرضين بما اتيتهن كلهن والله يعلم مافي قلوبكم وكان الله عليما حليما |
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| Transliteration | Turjee man tashao minhunna watu/wee ilayka man tashao wamani ibtaghayta mimman AAazalta fala junaha AAalayka thalika adna an taqarra aAAyunuhunna wala yahzanna wayardayna bima ataytahunna kulluhunna waAllahu yaAAlamu ma fee quloobikum wakana Allahu AAaleeman haleeman |
| Literal | You delay/postpone whom you will/want from them (F), and you shelter/give refuge (near) to you whom you will/want, and whom you wished/desired from whom you isolated/set aside , so no strain/blame/sin (is) on you, that (is) nearer that their (F) eyes/sights delight/please , and they not be sad/grievous,302and they accept/approve with what you gave them (F), all of them, and God knows what (is) in your hearts/minds , and God was/is knowledgeable, clement . |
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| Yusuf Ali | Thou mayest defer (the turn of) any of them that thou pleasest, and thou mayest receive any thou pleasest: and there is no blame on thee if thou invite one whose (turn) thou hadst set aside. This were nigher to the cooling of their eyes, the prevention of their grief, and their satisfaction - that of all of them - with that which thou hast to give them: and Allah knows (all) that is in your hearts: and Allah is All-Knowing, Most Forbearing. |
| Pickthal | Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve, and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men), and Allah is ever Forgiving, Clement. |
| Arberry | Thou mayest put off whom thou wilt of them, and whom thou wilt thou mayest take to thee; and if thou seekest any thou hast set aside there is no fault in thee. So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her. God knows what is in your hearts; God is All-knowing, All-clement. |
| Shakir | You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and Allah knows what is in your hearts; and Allah is Knowing, Forbearing. |
| Sarwar | You may refuse whichever (of the woman who offer themselves to you) as you want and accept whichever of them you wish. There is no blame on you if you marry (one whom you had refused previously). This would be more delightful for them. They should not be grieved but should be happy with whatever you have given to every one of them. God knows what is in your hearts. God is All-knowing and All-forbearing. |
| Khalifa | You may gently shun any one of them, and you may bring closer to you any one of them. If you reconcile with any one you had estranged, you commit no error. In this way, they will be pleased, will have no grief, and will be content with what you equitably offer to all of them. GOD knows what is in your hearts. GOD is Omniscient, Clement. |
| Hilali/Khan | You (O Muhammad SAW) can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will. And whomsoever you desire of those whom you have set aside (her turn temporarily), it is no sin on you (to receive her again), that is better; that they may be comforted and not grieved, and may all be pleased with what you give them. Allah knows what is in your hearts. And Allah is Ever AllKnowing, Most Forbearing. |
| H/K/Saheeh | You, [O Muúammad], may put aside whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated there is no blame upon you [in returning her]. That is more suitable that they should be content and not grieve and that they should be satisfied with what you have given them all of them. And Allah knows what is in your hearts. And ever is Allah Knowing and Forbearing. |
| Malik | You may put off any of your wives you please and take to your bed any of them you please, and there is no blame on you if you call back any of them you had temporarily set aside. This is most proper, so that their eyes may be cooled and they may not grieve, and that they will remain satisfied with what you give them. O believers! Allah knows all that is in your hearts; for Allah is All-Knowing, Most Forbearing.[51] |
| QXP | You may let any of your wives leave amicably if they so wish, and likewise you may keep close those who accept the extra responsibilities as the mothers of believers (33:6), (33:28). If you reconcile with anyone you had estranged, you commit no error. This will gladden their eyes, their grief will disappear and all of them will be content with whatever you give them. Allah alone knows what is in your hearts, and Allah is Knower, Clement. |
| Maulana Ali | Thou mayest put off whom thou pleasest of them, and take to thee whom thou pleasest. And whom thou desirest of those whom thou hadst separated provisionally, no blame attaches to thee. This is most proper so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them, with what thou givest them. And Allah knows what is in your hearts. And Allah is ever Knowing, Forbearing. |
| Free Minds | You may postpone whom you will of them, and you may receive whom you will. And whomsoever you seek of those whom you have set aside then there is no sin upon you. Such is best that they may be comforted and not grieve, and may all be pleased with what you give them. God knows what is in your hearts. God is Knowledgeable, Compassionate. |
| Qaribullah | You may defer any of them (your wives) if you please and invite any of them if you please. If you seek any you have put aside there is no fault in you. So that it is likelier they will be comforted, and not sorrow, and every one of them will be pleased, and all are pleased with what you give them. Allah knows what is in your hearts. Allah is the Knower, the Clement. |
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| George Sale | Thou mayest postpone the turn of such of thy wives as thou shalt please, in being called to thy bed; and thou mayest take unto thee her whom thou shalt please, and her whom thou shalt desire of those whom thou shalt have before rejected: And it shall be no crime in thee. This will be more easy, that they may be entirely content, and may not be grieved, but may be well pleased with what thou shalt give every of them: God knoweth whatever is in your hearts; and God is knowing and gracious. |
| JM Rodwell | Thou mayst decline for the present whom thou wilt of them, and thou mayest take to thy bed her whom thou wilt, and whomsoever thou shalt long for of those thou shalt have before neglected; and this shall not be a crime in thee. Thus will it be easier to gi |
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| Asad | [know that] thou mayest put off for a time whichever of them thou pleasest, and mayest take unto thee whichever thou pleasest; and [that,] if thou seek out any from whom thou hast kept away [for a time], thou wilt incur no sin [thereby]: [Thus, the Prophet was told that he need not observe a strict "rotation" in the conjugal attentions due to his wives, although he himself, impelled by an inborn sense of fairness, always endeavoured to give them a feeling of absolute equality.] this will make it more likely that their eyes are gladdened [whenever they see thee], [I.e., by the inner certainty that whenever he turned to any of them, he did so on impulse, out of genuine affection, and not out of a sense of marital "obligation".] and that they do not grieve [whenever they are overlooked], and that all of them may find contentment in whatever thou hast to give them: for God [alone] knows what is in your hearts - and God is indeed all-knowing, forbearing. [According to a hadith on the authority of Aishah, recorded in the Musnad of Ibn Hanbal, the Prophet "used to divide his attentions equitably among his wives, and then would pray: `O God! I am doing whatever is in my power: do not, then, blame me for [failing in] something which is in Thy power [alone], and not in mine!'- thus alluding to his heart, and to loving some [of his wives] more than others."] |
al-Ahzab 033:052
| 33:52 لايحل لك النساء من بعد ولا ان تبدل بهن من ازواج ولو اعجبك حسنهن الا ماملكت يمينك وكان الله على كل شئ رقيبا |
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| Transliteration | La yahillu laka alnnisao min baAAdu wala an tabaddala bihinna min azwajin walaw aAAjabaka husnuhunna illa ma malakat yameenuka wakana Allahu AAala kulli shay-in raqeeban |
| Literal | The women are not permitted/allowed to you from after, and nor that you exchange/replace with them (F) from wives , and even if their goodness/beauty pleased/marveled you, except what your right (hand) owned/possessed, and God was/is on every thing observing/watching . |
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| Yusuf Ali | It is not lawful for thee (to marry more) women after this, nor to change them for (other) wives, even though their beauty attract thee, except any thy right hand should possess (as handmaidens): and Allah doth watch over all things. |
| Pickthal | It is not allowed thee to take (other) women henceforth, nor that thou shouldst change them for other wives even though their beauty pleased thee, save those whom thy right hand possesseth. And Allah is ever Watcher over all things. |
| Arberry | Thereafter women are not lawful to thee, neither for thee to take other wives in exchange for them, though their beauty please thee, except what thy right hand owns; God is watchful over everything. |
| Shakir | It is not allowed to you to take women afterwards, nor that you should change them for other wives, though their beauty be pleasing to you, except what your right hand possesses and Allah is Watchful over all things. |
| Sarwar | Besides these, other women are not lawful for you to marry nor is it lawful for you to exchange your wives for the wives of others (except for the slave girls), even though they may seem attractive to you. God is watchful over all things. |
| Khalifa | Beyond the categories described to you, you are enjoined from marrying any other women, nor can you substitute a new wife (from the prohibited categories), no matter how much you admire their beauty. You must be content with those already made lawful to you. GOD is watchful over all things. |
| Hilali/Khan | It is not lawful for you (to marry other) women after this, nor to change them for other wives even though their beauty attracts you, except those (captives or slaves) whom your right hand possesses. And Allah is Ever a Watcher over all things. |
| H/K/Saheeh | Not lawful to you, [O Muúammad], are [any additional] women after [this], nor [is it] for you to exchange them for [other] wives, even if their beauty were to please you, except what your right hand possesses. And ever is Allah, over all things, an Observer. |
| Malik | It shall be unlawful for you, O Muhammad, to marry more women after this or to change your present wives with other women, though their beauty may be pleasing to you, however those ladies whom your right hands possess are an exception. Allah takes cognizance of all things.[52] |
| QXP | Henceforth, no other women shall be lawful to you (O Prophet), nor can you substitute anyone with other wives even though you admire their beauty and qualities. None beyond those you already have. Verily, Allah is Watchful over all things. |
| Maulana Ali | It is not allowed to thee to take wives after this, nor to change them for other wives, though their beauty be pleasing to thee, except those whom thy right hand possesses. And Allah is ever Watchful over all things. |
| Free Minds | No women are lawful to you beyond this, nor that you change them for other wives, even though you may be attracted by their beauty, except those to whom you are committed by oaths. And God is watchful over all things. |
| Qaribullah | It shall be unlawful for you to take more wives or to exchange your present wives for other women, though their beauty pleases you, except those whom your right hand possesses. Allah is watchful over everything. |
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| George Sale | It shall not be lawful for thee to take other women to wife hereafter, nor to exchange any of thy wives for them, although their beauty please thee; except the slaves whom thy right hand shall possess: And God observeth all things. |
| JM Rodwell | It is not permitted thee to take other wives hereafter, nor to change thy present wives for other women, though their beauty charm thee, except slaves whom thy right hand shall possess. And God watcheth all things. |
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| Asad | No [other] women shall henceforth be lawful to thee [Some commentators (e.g., Tabari) assume that this restriction relates to the four categories of women enumerated in verse 50 above: it is, however, much more probable that it is a prohibition barring the Prophet from marrying any woman in addition to those to whom he was already married (Baghawi, Zamakhshari). Some of the earliest, most outstanding authorities on the Quran, like Ibn Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd (all of them cited by Ibn Kathir), or Al-Hasan al-Basri (quoted by Tabari in his commentary on verses 28-29), link this prohibition of further marriages with the choice between the charms of worldly life and the good of the hereafter with which the wives of the Prophet were confronted on the strength of verses 28-29, and their emphatic option for "God and His Apostle" (cf. note on verse 29 above). All those early authorities describe the revelation of verse 52 and the assurance which it was meant to convey to the wives of the Prophet - as God's reward, in this world, of their faith and fidelity. Since it is inconceivable that the Prophet could have disregarded the categorical injunction, "No [other] women shall henceforth be lawful to thee", the passage in question cannot have been revealed earlier than the year 7 H., that is, the year in which the conquest of Khaybar and the Prophet's marriage with Safiyyah - his last marriage - took place. Consequently, verses 28-29 (with which, as we have seen, verse 52 is closely connected) must have been revealed at that later period, and not, as some commentators think, in the year 5 H. (i.e., at the time of the Prophet's marriage with Zaynab).] - nor art thou [allowed] to supplant [any of] them by other wives, [I.e., to divorce any of them with a view to taking another wife in her stead (with the prohibitive accent on the "supplanting"- i.e., divorcing - of any of his wives).] even though their beauty should please thee greatly -: [none shall be lawful to thee] beyond those whom thou [already] hast come to possess. [In my opinion, the expression ma malakat yaminuka (lit., "what thy right hand possesses", or has come to possess") has here the same meaning as in 4:24, namely, "those whom thou hast come to possess through wedlock" (see note on surah 4:24); thus, the above verse is to be understood as limiting the Prophet's marriages to those already contracted.] And God keeps watch over everything. |
al-Ahzab 033:053
| 33:53 ياايها الذين امنوا لاتدخلوا بيوت النبي الا ان يؤذن لكم الى طعام غير ناظرين اناه ولكن اذا دعيتم فادخلوا فاذا طعمتم فانتشروا ولامستأنسين لحديث ان ذلكم كان يؤذي النبي فيستيحي منكم والله لايستحيي من الحق واذا سالتموهن متاعا فسألوهن من وراء حجاب ذلكم اطهر لقلوبكم وقلوبهن وماكان لكم ان تؤذوا رسول الله ولاان تنكحوا ازواجه من بعده ابدا ان ذلكم كان عند الله عظيما |
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| Transliteration | Ya ayyuha allatheena amanoo la tadkhuloo buyoota alnnabiyyi illa an yu/thana lakum ila taAAamin ghayra nathireena inahu walakin itha duAAeetum faodkhuloo fa-itha taAAimtum faintashiroo wala musta/niseena lihadeethin inna thalikum kana yu/thee alnnabiyya fayastahyee minkum waAllahu la yastahyee mina alhaqqi wa-itha saaltumoohunna mataAAan fais-aloohunna min wara-i hijabin thalikum atharu liquloobikum waquloobihinna wama kana lakum an tu/thoo rasoola Allahi wala an tankihoo azwajahu min baAAdihi abadan inna thalikum kana AAinda Allahi AAatheeman |
| Literal | You, you those who believed, do not enter the prophet's houses/homes except that (it) be permitted/allowed to you, not waiting to (for) feeding/food at it, and but if you were called/invited so enter, so if you ate so spread out (disperse), and not perceiving/seeing (expecting) to an information/speech (conversation), that, that was harming mildly the prophet, so he feels ashamed/shy from you, and God does not shame from the truth , and if you asked them (F) (for) belongings/effects/goods, so ask them (F) from behind/beyond a divider/partition , that is purer to your hearts/minds and their (F) hearts/minds , and (it) was not for you that you harm mildly God's messenger, and nor that you marry his wives from after him ever (E), that truly that was at God great . |
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| Yusuf Ali | O ye who believe! Enter not the Prophet's houses,- until leave is given you,- for a meal, (and then) not (so early as) to wait for its preparation: but when ye are invited, enter; and when ye have taken your meal, disperse, without seeking familiar talk. Such (behaviour) annoys the Prophet: he is ashamed to dismiss you, but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah's Messenger, or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity. |
| Pickthal | O Ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity. |
| Arberry | O believers, enter not the houses of the Prophet, except leave is given you for a meal, without watching for its hour. But when you are invited, then enter; and when you have had the meal, disperse, neither lingering for idle talk; that is hurtful to the Prophet, and he is ashamed before you; but God is not ashamed before the truth. And when you ask his wives for any object, ask them from behind a curtain; that is cleaner for your hearts and theirs. It is not for you to hurt God's Messenger, neither to marry his wives after him, ever; surely that would be, in God's sight, a monstrous thing. |
| Shakir | O you who believe! do not enter the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-- but when you are invited, enter, and when you have taken the food, then disperse-- not seeking to listen to talk; surely this gives the Prophet trouble, but he forbears from you, and Allah does not forbear from the truth And when you ask of them any goods, ask of them from behind a curtain; this is purer for your hearts and (for) their hearts; and it does not behove you that you should give trouble to the Messenger of Allah, nor that you should marry his wives after him ever; surely this is grievous in the sight of Allah. |
| Sarwar | Believers, do not enter the houses of the Prophet for a meal without permission. if you are invited, you may enter, but be punctual (so that you will not be waiting while the meal is being prepared). When you have finished eating, leave his home. Do not sit around chatting among yourselves. This will annoy the Prophet but he will feel embarrassed to tell you. God does not feel embarrassed to tell you the truth. When you want to ask something from the wives of the Prophet, ask them from behind the curtain. This would be more proper for you and for them. You are not supposed to trouble the Prophet or to ever marry his wives after his death, for this would be a grave offense in the sight of God. |
| Khalifa | O you who believe, do not enter the prophet's homes unless you are given permission to eat, nor shall you force such an invitation in any manner. If you are invited, you may enter. When you finish eating, you shall leave; do not engage him in lengthy conversations. This used to hurt the prophet, and he was too shy to tell you. But GOD does not shy away from the truth. If you have to ask his wives for something, ask them from behind a barrier. This is purer for your hearts and their hearts. You are not to hurt the messenger of GOD. You shall not marry his wives after him, for this would be a gross offense in the sight of GOD. |
| Hilali/Khan | O you who believe! Enter not the Prophets houses, except when leave is given to you for a meal, (and then) not (so early as) to wait for its preparation. But when you are invited, enter, and when you have taken your meal, disperse, without sitting for a talk. Verily, such (behaviour) annoys the Prophet, and he is shy of (asking) you (to go), but Allah is not shy of (telling you) the truth. And when you ask (his wives) for anything you want, ask them from behind a screen, that is purer for your hearts and for their hearts. And it is not (right) for you that you should annoy Allahs Messenger, nor that you should ever marry his wives after him (his death). Verily! With Allah that shall be an enormity. |
| H/K/Saheeh | O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal, without awaiting its readiness. But when you are invited, then enter; and when you have eaten, disperse without seeking to remain for conversation. Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth. And when you ask [his wives] for something, ask them from behind a partition. That is purer for your hearts and their hearts. And it is not [conceivable or lawful] for you to harm the Messenger of Allah or to marry his wives after him, ever. Indeed, that would be in the sight of Allah an enormity. |
| Malik | O believers! Do not enter the houses of the Prophet without permission, nor stay waiting for meal time: but if you are invited to a meal, enter, and when you have eaten disperse and do not seek long conversation. Such behavior annoys the Prophet, he feels shy in asking you to leave, but Allah does not feel shy in telling the truth. If you have to ask his wives for anything, speak to them from behind a curtain. This is more chaste for your hearts and for theirs. It is not proper for you to annoy the Messenger of Allah, nor ever to marry his wives after him; this would be a grievous offence in the sight of Allah.[53] |
| QXP | O You who have chosen to be graced with belief! Do not enter the Prophet's homes unless you are given permission. When invited to dine, arrive not too early waiting for preparation of the meal. When you are invited, come at the appointed time, and when you have finished eating, disperse. Linger not in the quest of HADITH (vain talk). Behold, this might hurt the Prophet, and he would be shy to say so. But Allah is not shy of telling you what is Right. And if you ask something you need from the ladies (the household of the Prophet), ask them from behind the curtain. This is good for your hearts and for their hearts. (Respect of privacy is an essential component of mutual respect). It is not for you to hurt the Messenger, nor that you should ever marry his wives after him. Verily, this would be a great offense in the Sight of Allah. (They are their mothers 33:6). |
| Maulana Ali | O you who believe, enter not the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished -- but when you are invited, enter, and when you have taken food, disperse -- not seeking to listen to talk. Surely this gives the Prophet trouble, but he forbears from you, and Allah forbears not from the truth. And when you ask of them any goods, ask of them from behind a curtain. This is purer for your hearts and their hearts. And it behoves you not to give trouble to the Messenger of Allah, nor to marry his wives after him ever. Surely this is grievous in the sight of Allah. |
| Free Minds | O you who believe, do not enter the prophet's homes except if you are invited to a meal, without you forcing such an invitation. But if you are invited, you may enter. And when you finish eating, you shall leave, without staying to wait for news. This used to annoy the prophet, and he was shy to tell you. But God does not shy away from the truth. And if you ask his wives for something, ask them from behind a barrier. This is purer for your hearts and their hearts. And it is not for you to harm God's messenger, nor that you should marry his wives after him. This is indeed a gross offence with God. |
| Qaribullah | Believers, do not enter the houses of the Prophet for a meal without waiting for the proper time, unless you are given permission. But if you are invited, enter, and when you have eaten, disperse, not desiring conversation, for that is hurtful to the Prophet and he would be shy before you; but of the truth Allah is not shy. And when you ask his wives for anything, speak to them from behind a curtain, that is cleaner for your hearts and theirs. You must not hurt the Messenger of Allah, nor shall you ever wed his wives after him, surely, this would be a monstrous thing with Allah. |
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| George Sale | O true believers, enter not the houses of the prophet, unless it be permitted you to eat meat with him, without waiting his convenient time: But when ye are invited, then enter. And when ye shall have eaten, disperse yourselves; and stay not to enter into familiar discourse: For this incommodeth the prophet. He is ashamed to bid you depart; but God is not ashamed of the truth. And when ye ask of the prophet's wives what ye may have occasion for, ask it of them from behind a curtain. This will be more pure for your hearts and their hearts. Neither is it fit for you to give any uneasiness to the Apostle of God, or to marry his wives after him for ever: For this would be a grievous thing in the sight of God. |
| JM Rodwell | O Believers! enter not into the houses of the Prophet, save by his leave, for a meal, without waiting his time. When ye are invited then enter, and when ye have eaten then disperse at once. And engage not in familiar talk, for this would cause the Prophet |
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| Asad | O YOU who have attained to faith! Do not enter the Prophet's dwellings unless you are given leave; [and when invited] to a meal, do not come [so early as] to wait for it to be readied: but whenever you are invited, enter [at the proper time]; and when you have partaken of the meal, disperse without lingering for the sake of mere talk: that, behold, might give offence to the Prophet, and yet he might feel shy of [asking] you [to leave]: but God is not shy of [teaching you] what is right. [Connecting with the reference, in verses 45-48, to the Prophet's mission, the above passage is meant to stress his unique position among his contemporaries; but as is so often the case with Quranic references to historical events and situations, the ethical principle enunciated here is not restricted to a particular time or environment. By exhorting the Prophet's Companions to revere his person, the Quran reminds all believers, at all times, of his exalted status (cf. note on 2:104); beyond that, it teaches them certain rules of behaviour bearing on the life of the community as such: rules which, however insignificant they may appear at first glance, are of psychological value in a society that is to be governed by a genuine feeling of brotherhood, mutual consideration, and respect for the sanctity of each other's personality and privacy.] |
al-Ahzab 033:054
| 33:54 ان تبدوا شيئا او تخفوه فان الله كان بكل شئ عليما |
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| Transliteration | In tubdoo shay-an aw tukhfoohu fa-inna Allaha kana bikulli shay-in AAaleeman |
| Literal | If you show a thing or you hide it, so then God was with every thing knowledgeable. |
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| Yusuf Ali | Whether ye reveal anything or conceal it, verily Allah has full knowledge of all things. |
| Pickthal | Whether ye divulge a thing or keep it hidden, lo! Allah is ever Knower of all things. |
| Arberry | Whether you reveal anything, or whether you conceal it, surely God has knowledge of everything. |
| Shakir | If you do a thing openly or do it in secret, then surely Allah is Cognizant of all things. |
| Sarwar | Whether you reveal something or hid it, God has the knowledge of all things. |
| Khalifa | Whether you declare anything, or hide it, GOD is fully aware of all things. |
| Hilali/Khan | Whether you reveal anything or conceal it, verily, Allah is Ever AllKnower of everything. |
| H/K/Saheeh | Whether you reveal a thing or conceal it, indeed Allah is ever, of all things, Knowing. |
| Malik | Whether you reveal anything or conceal it, surely Allah has full knowledge of all things.[54] |
| QXP | Whether you reveal anything or conceal it, verily, Allah is Knower of all things. |
| Maulana Ali | If you do a thing openly or do it in secret, then surely Allah is ever Knower of all things. |
| Free Minds | If you reveal anything, or hide it, God is fully aware of all things. |
| Qaribullah | Whether you reveal a thing or conceal it, Allah has knowledge of all things. |
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| George Sale | Whether ye divulge a thing, or conceal it, verily God knoweth all things. |
| JM Rodwell | Whether ye bring a matter to the light or hide it, God truly hath knowledge of all things. |
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| Asad | Whether you do anything openly or in secret, [remember that,] verily, God has full knowledge of everything. |
al-Ahzab 033:055
| 33:55 لاجناح عليهن في ابائهن ولاابنائهن ولااخوانهن ولا ابناء اخوانهن ولاابناء اخواتهن ولانسائهن ولاماملكت ايمانهن واتقين الله ان الله كان على كل شئ شهيدا |
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| Transliteration | La junaha AAalayhinna fee aba-ihinna wala abna-ihinna wala ikhwanihinna wala abna-i ikhwanihinna wala abna-i akhawatihinna wala nisa-ihinna wala ma malakat aymanuhunna waittaqeena Allaha inna Allaha kana AAala kulli shay-in shaheedan |
| Literal | No offense/guilt/sin (is) on them in their (F) fathers, and nor their (F) sons, and nor their (F) brothers, and nor their (F) brother's sons, and nor their sisters' (F) sons, and nor their women (F), and nor what their (F) rights (hands) owned/possessed, and fear and obey God, that truly God was/is on every thing a witness/testifier . |
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| Yusuf Ali | There is no blame (on these ladies if they appear) before their fathers or their sons, their brothers, or their brother's sons, or their sisters' sons, or their women, or the (slaves) whom their right hands possess. And, (ladies), fear Allah; for Allah is Witness to all things. |
| Pickthal | It is no sin for them (thy wives) to converse freely) with their fathers, or their sons, or their brothers, or their brothers' sons, or the sons of their sisters or of their own women, or their slaves. O women! Keep your duty to Allah. Lo! Allah is ever Witness over all things. |
| Arberry | There is no fault in the Prophet's wives touching their fathers, their sons, their brothers, their brothers' sons, their sisters' sons, their women, and what their right hands own. And fear you God; surely God is witness of everything. |
| Shakir | There is no blame on them in respect of their fathers, nor their brothers, nor their brothers' sons, nor their sisters' sons nor their own women, nor of what their right hands possess; and be careful of (your duty to) Allah; surely Allah is a witness of all things. |
| Sarwar | It will not be an offense for the wives of the Prophet (not to observe the modest dress) in the presence of their fathers, sons, brothers, sons of their brothers and sisters, their own women, and their slave-girls. They should have fear of God. God witness all things. |
| Khalifa | The women may relax (their dress code) around their fathers, their sons, their brothers, the sons of their brothers, the sons of their sisters, the other women, and their (female) servants. They shall reverence GOD. GOD witnesses all things. |
| Hilali/Khan | It is no sin on them (the Prophets wives, if they appear unveiled) before their fathers, or their sons, or their brothers, or their brothers sons, or the sons of their sisters, or their own (believing) women, or their (female) slaves, and keep your duty to Allah. Verily, Allah is Ever AllWitness over everything. |
| H/K/Saheeh | There is no blame upon women concerning their fathers or their sons or their brothers or their brothersâ sons or their sistersâ sons or their women or those their right hands possess. And fear Allah. Indeed Allah is ever, over all things, Witness. |
| Malik | There is no blame on the ladies if they appear before their fathers, their sons, their brothers, their brothers’ sons, their sisters’ sons, their familiar women and those whom their right hands possess (slaves). O Ladies! Have fear of Allah: for Allah is a witness to all things.[55] |
| QXP | There is no blame on women to relax their privacy with their fathers, their sons, their brothers, sons of their brothers, sons of their sisters, their womenfolk or their servants. But, O Women! Be mindful of Allah - for, behold, Allah is Witness to everything. (24:31). |
| Maulana Ali | There is no blame on them in respect of their fathers, nor their sons, nor their brothers, nor their brothers’ sons, nor their sisters’ sons, nor their own women, nor of what their right hands possess -- and (ye women) keep your duty to Allah. Surely Allah is ever Witness over all things. |
| Free Minds | There is no sin upon them before their fathers, or their sons, or their brothers, or the sons of their brothers, or the sons of their sisters, or their offspring yet to come, or their women, or those who are still their dependants. And be aware of God, for God is witness over all things. |
| Qaribullah | It shall be no offense for them (to be seen unveiled) by their fathers, their sons, their brothers, their brothers' sons, their sisters' sons, their women, and those whom their right hands possess. And fear Allah, for Allah is witness of everything. |
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| George Sale | It shall be no crime in them as to their fathers, or their sons, or their brothers, or their brothers sons, or their sisters sons, or their women, or the slaves which their right hands possess, if they speak to them unvailed: And fear ye God; for God is witness of all things. |
| JM Rodwell | No blame shall attach to them (your wives) for speaking to their fathers unveiled, or to their sons, or to their brothers, or to their brothers' sons, or to their sisters' sons, or to their women, or to the slaves whom their right hands hold. And fear ye G |
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| Asad | [However,] it is no sin for them [I.e., the wives of the Prophet (connecting with the injunction, in verse 53 above, that they should be spoken to "from behind a screen").] [to appear freely] before their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or such [male slaves] as their right hands may possess. But [always, O wives of the Prophet,] [This interpolation is conditioned by the feminine gender of the subsequent plural imperative ittaqina.] remain conscious of God - for, behold, God is witness unto everything. |
al-Ahzab 033:056
| 33:56 ان الله وملائكته يصلون على النبي ياايها الذين امنوا صلوا عليه وسلموا تسليما |
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| Transliteration | Inna Allaha wamala-ikatahu yusalloona AAala alnnabiyyi ya ayyuha allatheena amanoo salloo AAalayhi wasallimoo tasleeman |
| Literal | That truly God and His angels bless and compliment on the prophet. You, you those who believed, pray and call for God's blessing on him (the prophet) and great greetings. |
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| Yusuf Ali | Allah and His angels send blessings on the Prophet: O ye that believe! Send ye blessings on him, and salute him with all respect. |
| Pickthal | Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. |
| Arberry | God and His angels bless the Prophet. O believers, do you also bless him, and pray him peace. |
| Shakir | Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation. |
| Sarwar | God showers His blessings upon the Prophet and the angels seek forgiveness for him. Believers, pray for the Prophet and greet him with, "Peace be with you." |
| Khalifa | GOD and His angels help and support the prophet. O you who believe, you shall help and support him, and regard him as he should be regarded. |
| Hilali/Khan | Allah sends His Salat (Graces, Honours, Blessings, Mercy, etc.) on the Prophet (Muhammad SAW) and also His angels too (ask Allah to bless and forgive him). O you who believe! Send your Salat on (ask Allah to bless) him (Muhammad SAW), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. AsSalamu Alaikum). |
| H/K/Saheeh | Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace. |
| Malik | Indeed Allah and His angels send blessings on the Prophet. O believers, call for Allah’s blessings on him and saLute him with all respect.[56] |
| QXP | Verily, Allah and His angels bless the Messenger and support his Mission (33:43). O You who have chosen to be graced with belief! Bless him and give yourself up to him and his Mission in total submission. (4:65), (7:157). |
| Maulana Ali | Surely Allah and His angels bless the Prophet. O you who believe, call for blessings on him and salute him with a (becoming) salutation. |
| Free Minds | God and His Angels reach out to the prophet. O you who believe, you shall reach out to him, and yield completely. |
| Qaribullah | Allah and His angels praise and venerate the Prophet. Believers, praise and venerate him and pronounce peace upon him in abundance. |
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| George Sale | Verily God and his angels bless the prophet: O true believers, do ye also bless him, and salute him with a respectful salutation. |
| JM Rodwell | Verily, God and His Angels bless the Prophet! Bless ye Him, O Believers, and salute Him with salutations of Peace. |
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| Asad | Verily, God and His angels bless the Prophet: [hence,] O you who have attained to faith, bless him and give yourselves up [to his guidance] in utter self-surrender! |
al-Ahzab 033:057
| 33:57 ان الذين يؤذون الله ورسوله لعنهم الله في الدنيا والاخرة واعد لهم عذابا مهينا |
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| Transliteration | Inna allatheena yu/thoona Allaha warasoolahu laAAanahumu Allahu fee alddunya waal-akhirati waaAAadda lahum AAathaban muheenan |
| Literal | That truly those who harm mildly God and His messengers, God cursed/humiliated them in the present world, and the end (other life), and He prepared for them a disgracing/degrading torture. |
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| Yusuf Ali | Those who annoy Allah and His Messenger - Allah has cursed them in this World and in the Hereafter, and has prepared for them a humiliating Punishment. |
| Pickthal | Lo! those who malign Allah and His messenger, Allah hath cursed them in the world and the Hereafter, and hath prepared for them the doom of the disdained. |
| Arberry | Those who hurt God and His Messenger -- them God has cursed in the present world and the world to come, and has prepared for them a humbling chastisement. |
| Shakir | Surely (as for) those who speak evil things of Allah and His Messenger, Allah has cursed them in this world and the here after, and He has prepared for them a chastisement bringing disgrace. |
| Sarwar | Those who annoy God and His Messenger will be condemned by God in this life and in the life to come. He has prepared for them a humiliating torment. |
| Khalifa | Surely, those who oppose GOD and His messenger, GOD afflicts them with a curse in this life, and in the Hereafter; He has prepared for them a shameful retribution. |
| Hilali/Khan | Verily, those who annoy Allah and His Messenger (SAW) Allah has cursed them in this world, and in the Hereafter, and has prepared for them a humiliating torment. |
| H/K/Saheeh | Indeed, those who abuse Allah and His Messenger Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment. |
| Malik | Surely those who annoy Allah and His Messenger, are cursed by Allah in this world and in the hereafter. He has prepared for them a humiliating punishment.[57] |
| QXP | Verily, those who malign Allah and His Messenger, Allah will deprive them of His Grace in this world and in the Hereafter. He has readied for them a humiliating punishment. |
| Maulana Ali | Surely those who annoy Allah and His Messenger, Allah has cursed them in this world and the Hereafter, and He has prepared for them an abasing chastisement. |
| Free Minds | Surely those who harm God and His messenger, God will curse them in this life and in the Hereafter; and He has prepared for them a shameful retribution. |
| Qaribullah | Those who (try to) hurt Allah and His Messenger shall be cursed by Allah in this present life and in the Everlasting Life, and He has prepared for them a humbling punishment. |
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| George Sale | As to those who offend God and his Apostle, God shall curse them in this world and in the next; and He hath prepared for them a shameful punishment. |
| JM Rodwell | Verily, they who affront God and His Apostle, the curse of God is on them in this world, and in the world to come: and He hath prepared for them a shameful chastisement. |
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| Asad | Verily, as for those who [knowingly] affront God and His Apostle - God will reject them in this world and in the life to come; and shameful suffering will He ready for them. [In classical Arabic, the term lanah is more or less synonymous with ibad ("removal into distance" or "banishment"); hence. God's lanah denotes "His rejection of a sinner from all that is good" (Lisan al-Arab) or "exclusion from His grace" (Manar II, 50). The term malun which occurs in verse 61 below signifies, therefore, "one who is bereft of God's grace".] |
al-Ahzab 033:058
| 33:58 والذين يؤذون المؤمنين والمؤمنات بغير مااكتسبوا فقد احتملوا بهتانا واثما مبينا |
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| Transliteration | Waallatheena yu/thoona almu/mineena waalmu/minati bighayri ma iktasaboo faqadi ihtamaloo buhtanan wa-ithman mubeenan |
| Literal | And those who harm mildly/harm the believers (M) and the believers (F) without what they earned/acquired (unjustly) , so they had endured/burdened falsehood/slander , and a clear/evident sin/crime. |
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| Yusuf Ali | And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin. |
| Pickthal | And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin. |
| Arberry | And those who hurt believing men and believing women, without that they have earned it, have laid upon themselves calumny and manifest sin. |
| Shakir | And those who speak evil things of the believing men and the believing women without their having earned (it), they are guilty indeed of a false accusation and a manifest sin. |
| Sarwar | Those who annoy the believing men and women without reason will bear the sin for a false accusation, a manifest offense. |
| Khalifa | Those who persecute the believing men and the believing women, who did not do anything wrong, have committed not only a falsehood, but also a gross sin. |
| Hilali/Khan | And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin. |
| H/K/Saheeh | And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin. |
| Malik | And those who annoy believing men and believing women, for no fault of theirs, shall bear the guilt of slander and an evident sin.[58] |
| QXP | And those who malign the believing men and the believing women undeservedly, they bear the guilt of slander and manifestly drag down their own humanity. |
| Maulana Ali | And those who annoy believing men and believing women undeservedly, they bear the guilt of slander and manifest sin. |
| Free Minds | And those who harm the believing men and the believing women, with no just reason, they have brought upon themselves a slander and a gross sin. |
| Qaribullah | Those who hurt believing men and believing women undeservedly, shall bear the guilt of slander and a major sin. |
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| George Sale | And they who shall injure the true believers of either sex, without their deserving it, shall surely bear the guilt of calumny and a manifest injustice. |
| JM Rodwell | And they who shall affront believing men and believing women, for no fault of theirs, they shall surely bear the guilt of slander, and of a clear wrong. |
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| Asad | And as for those who malign believing men and believing women without their having done any wrong - they surely burden themselves with the guilt of calumny, and [thus] with a flagrant sin! |
al-Ahzab 033:059
| 33:59 ياايها النبي قل لازواجك وبناتك ونساء المؤمنين يدينين عليهن من جلابيبهن ذلك ادنى ان يعرفن فلا يؤذين وكان الله غفورا رحيما |
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| Transliteration | a ayyuha alnnabiyyu qul li-azwajika wabanatika wanisa-i almu/mineena yudneena AAalayhinna min jalabeebihinna thalika adna an yuAArafna fala yu/thayna wakana Allahu ghafooran raheeman |
| Literal | You, you the prophet, say to your wives and your daughters and the believers' women they (F) near (lengthen) on them from their shirts/gowns/wide dresses, that (is) nearer that (E) they (F) be known (better than being identified), so they (F) do not be harmed mildly/harmed, and God was/is forgiving, merciful. |
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| Yusuf Ali | O Prophet! Tell thy wives and daughters, and the believing women, that they should cast their outer garments over their persons (when abroad): that is most convenient, that they should be known (as such) and not molested. And Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful. |
| Arberry | O Prophet, say to thy wives and daughters and the believing women, that they draw their veils close to them; so it is likelier they will be known, and not hurt. God is All-forgiving, All-compassionate. |
| Shakir | O Prophet! say to your wives and your daughters and the women of the believers that they let down upon them their over-garments; this will be more proper, that they may be known, and thus they will not be given trouble; and Allah is Forgiving, Merciful. |
| Sarwar | Prophet, tell your wives, daughters, and the wives of the believers to cover their bosoms and breasts. This will make them distinguishable from others and protect them from being annoyed. God is All-forgiving and All-merciful. |
| Khalifa | O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Thus, they will be recognized (as righteous women) and avoid being insulted. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e.screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful. |
| Malik | O Prophet! Enjoin your wives, daughters and the believing women that they should draw their outer garments over their persons. That is more proper, so that they may be recognized and not bothered. Allah is Forgiving, Merciful.[59] |
| QXP | O Prophet! Tell your wives, your daughters, and women of the believers that they should draw their outer garments over their person (when in public (24:31)). This is easy and proper, so that they may be recognized and not bothered. Allah is Absolver of imperfections, Merciful. |
| Maulana Ali | O Prophet, tell thy wives and thy daughters and the women of believers to let down upon them their over-garments. This is more proper, so that they may be known, and not be given trouble. And Allah is ever Forgiving, Merciful. |
| Free Minds | O prophet, tell your wives, your daughters, and the wives of the believers that they should lengthen upon themselves their outer garments. That is better so that they would be recognized and not harmed. God is Forgiver, Merciful. |
| Qaribullah | O Prophet, tell your wives, your daughters and the believing women to draw their veils close to them, so it is likelier they will be known, and not hurt. Allah is the Forgiver, the Most Merciful. |
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| George Sale | O prophet, speak unto thy wives, and thy daughters, and the wives of the true believers, that they cast their outer garments over them when they walk abroad; this will be more proper, that they may be known to be matrons of reputation, and may not be affronted by unseemly words or actions. God is gracious and merciful. |
| JM Rodwell | O Prophet! speak to thy wives and to thy daughters, and to the wives of the Faithful, that they let their veils fall low. Thus will they more easily be known, and they will not be affronted. God is Indulgent, Merciful! |
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| Asad | O Prophet! Tell thy wives and thy daughters, as well as all [other] believing women, that they should draw over themselves some of their outer garments [when in public]: this will be more conducive to their being recognized [as decent women] and not annoyed. [Cf. the first two sentences of 24:31 and the corresponding notes.] But [withal,] God is indeed much- forgiving, a dispenser of grace! [The specific, time-bound formulation of the above verse (evident in the reference to the wives and daughters of the Prophet), as well as the deliberate vagueness of the recommendation that women "should draw upon themselves some of their outer garments min jalabibihinna)" when in public, makes it clear that this verse was not meant to be an injunction (hukm) in the general, timeless sense of this term but, rather, a moral guideline to be observed against the ever-changing background of time and social environment. This finding is reinforced by the concluding reference to God's forgiveness and grace.] |
al-Ahzab 033:060
| 33:60 لئن لم ينته المنافقون والذين في قلوبهم مرض والمرجفون في المدينة لنغرينك بهم ثم لايجاورونك فيها الا قليلا |
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| Transliteration | La-in lam yantahi almunafiqoona waallatheena fee quloobihim maradun waalmurjifoona fee almadeenati lanughriyannaka bihim thumma la yujawiroonaka feeha illa qaleelan |
| Literal | If (E) the hypocrites and those whom in their hearts/minds (is) sickness/disease and the spreaders of agitating rumors and bad news to provoke people in the city/town do not end/stop , We will urge/attract (influence) you (to get rid of) with them, then they do not become a neighbor to you in it except a few . |
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| Yusuf Ali | Truly, if the Hypocrites, and those in whose hearts is a disease, and those who stir up sedition in the City, desist not, We shall certainly stir thee up against them: Then will they not be able to stay in it as thy neighbours for any length of time: |
| Pickthal | If the hypocrites, and those in whose hearts is a disease, and the alarmists in the city do not cease, We verily shall urge thee on against them, then they will be your neighbours in it but a little while. |
| Arberry | Now; if the hypocrites do not give over, and those in whose hearts there is sickness and they that make commotion in the city, We shall assuredly urge thee against them and then they will be thy neighbours there only a little; |
| Shakir | If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them, then they shall not be your neighbors in it but for a little while; |
| Sarwar | If the hypocrites, those whose hearts are sick and those who encourage the spread of evil in the city, will not desist, We shall arouse you against them and they will only be allowed to be your neighbors for a short while. |
| Khalifa | Unless the hypocrites, and those with disease in their hearts, and the vicious liars of the city refrain (from persecuting you), we will surely grant you the upper hand, then they will be forced to leave within a short while. |
| Hilali/Khan | If the hypocrites, and those in whose hearts is a disease (evil desire for adultery, etc.), and those who spread false news among the people in AlMadinah, cease not, We shall certainly let you overpower them, then they will not be able to stay in it as your neighbours but a little while. |
| H/K/Saheeh | If the hypocrites and those in whose hearts is disease and those who spread rumors in al-Madinah do not cease, We will surely incite you against them; then they will not remain your neighbors therein except for a little. |
| Malik | If the hypocrites, those in whose hearts is malice and the scandal mongers of Medina do not desist; We shall rouse you against them, and their days in the city - as your neighbors - will be numbered.[60] |
| QXP | Thus it is. If the hypocrites and they in whose hearts is a disease, and the alarmists in the City do not cease, We indeed give you the authoritative mastery over them. Then they will be your neighbors no more than a short while. |
| Maulana Ali | If the hypocrites and those in whose hearts is a disease and the agitators in Madinah desist not, We shall certainly urge thee on against them, then they shall not be thy neighbours in it but for a little while -- |
| Free Minds | If the hypocrites, and those with disease in their hearts and those who spread lies in the city do not refrain, then We will let you overpower them, then they will not be able to remain as your neighbours except for a short while. |
| Qaribullah | If the hypocrites and those who have a disease in their hearts, and those who make a commotion in the City do not desist, We will surely urge you against them. Then they will be your neighbors for only a little (while), |
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| George Sale | Verily if the hypocrites, and those in whose hearts is an infirmity, and they who raise disturbances in Medina, do not desist; we will surely stir thee up against them, to chastise them: Henceforth they shall not be suffered to dwell near thee therein, except for a little time, |
| JM Rodwell | If the Hypocrites, and the men of tainted heart, and the stirrers of sedition in Medina desist not, we will surely stir thee up against them. Then shall they not be suffered to dwell near thee therein, but a little while: |
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| Asad | THUS IT IS: if [For my above rendering of lain see note on surah 30:51. With this passage, the discourse returns to the theme touched upon in verse 1 and more fully dealt with in verses 9-27: namely, the opposition with which the Prophet and his followers were faced in their early years at Yathrib (which by that time had come to be known as Madinat an-Nabi, "the City of the Prophet").]the hypocrites, and they in whose hearts is disease, [See note on verse 12 above.] and they who, by spreading false rumours, would cause disturbances [Thus Zamakhshari, explaining the term al-murjifun in the above context.] in the City [of the Prophet] desist not [from their hostile doings]. We shall indeed give thee mastery over them, [O Muhammad] - and then they will not remain thy neighbours in this [city] for more than a little while: [I.e., "there will be open warfare between thee and them", which will result in their expulsion from Medina: a prediction which was fulfilled in the course of time.] |
al-Ahzab 033:061
| 33:61 ملعونين اينما ثقفوا اخذوا وقتلوا تقتيلا |
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| Transliteration | MalAAooneena ayna ma thuqifoo okhithoo waquttiloo taqteelan |
| Literal | Cursed/humiliated wherever they were defeated/caught up with , they were taken/punished ,and they were killed killingly. |
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| Yusuf Ali | They shall have a curse on them: whenever they are found, they shall be seized and slain (without mercy). |
| Pickthal | Accursed, they will be seized wherever found and slain with a (fierce) slaughter. |
| Arberry | cursed they shalt be, and wheresoever they are come upon they shall be seized and slaughtered all -- |
| Shakir | Cursed: wherever they are found they shall be seized and murdered, a (horrible) murdering. |
| Sarwar | They will be condemned wherever they are and will be sized and done away with for good. |
| Khalifa | They have incurred condemnation wherever they go; (unless they stop attacking you,) they may be taken and killed. |
| Hilali/Khan | Accursed, wherever found, they shall be seized and killed with a (terrible) slaughter. |
| H/K/Saheeh | Accursed wherever they are found, [being] seized and massacred completely. |
| Malik | They shall be cursed wherever they are found and they shall be seized and killed mercilessly.[61] |
| QXP | Accursed, they will be seized wherever found and slain one and all. (That is the penalty for men who keep annoying innocent women on the street, assault them or rape them). |
| Maulana Ali | Accursed, wherever they are found they will be seized and slain. |
| Free Minds | They are cursed wherever they are found, and they are taken and killed in numbers. |
| Qaribullah | cursed wherever they are found, they will be seized and put to death. |
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| George Sale | and being accursed; wherever they are found they shall be taken, and killed with a general slaughter, |
| JM Rodwell | Cursed wherever they are found; they shall be seized and slain with slaughter! |
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| Asad | bereft of God's grace, they shall be seized wherever they may be found, and slain one and all. [Lit., "slain with [a great] slaying". See in this connection note on 2:191. For my rendering of malunin as "bereft of God's grace", see note on verse 57 above.] |
al-Ahzab 033:062
| 33:62 سنة الله في الذين خلوا من قبل ولن تجد لسنة الله تبديلا |
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| Transliteration | Sunnata Allahi fee allatheena khalaw min qablu walan tajida lisunnati Allahi tabdeelan |
| Literal | God's way/manner in those who past/expired from before, and you will never/not find to God's way/manner (an) exchange/replacement . |
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| Yusuf Ali | (Such was) the practice (approved) of Allah among those who lived aforetime: No change wilt thou find in the practice (approved) of Allah. |
| Pickthal | That was the way of Allah in the case of those who passed away of old; thou wilt not find for the way of Allah aught of power to change. |
| Arberry | God's wont with those who passed away before; and thou shall find no changing the wont of God. |
| Shakir | (Such has been) the course of Allah with respect to those who have gone before; and you shall not find any change in the course of Allah. |
| Sarwar | This was the tradition of God with those who lived before. There will never be any change in the tradition of God. |
| Khalifa | This is GOD's eternal system, and you will find that GOD's system is unchangeable. |
| Hilali/Khan | That was the Way of Allah in the case of those who passed away of old, and you will not find any change in the Way of Allah. |
| H/K/Saheeh | [This is] the established way of Allah with those who passed on before; and you will not find in the way of Allah any change. |
| Malik | This has been the Way of Allah regarding such people among those who lived before you, and you will never find any change in the Way of Allah.[62] |
| QXP | That was the Way of Allah among those who lived before. And never will you find any change in Allah's Way. (The Divine Laws in the Universe never change, and the Law of Requital never fails to requite). |
| Maulana Ali | That was the way of Allah concerning those who have gone before; and thou wilt find no change in the way of Allah. |
| Free Minds | This is God's way with those who have passed away before, and you will not find any change in God's way. |
| Qaribullah | Such has been the way of Allah with those who have passed before them, and you shall find no change in the ways of Allah. |
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| George Sale | according to the sentence of God concerning those who have been before; and thou shalt not find any change in the sentence of God. |
| JM Rodwell | Such hath been the way of God with those who lived before them; and no change canst thou find in the way of God. |
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| Asad | Such has been God's way with those who [sinned in like manner and] passed away aforetime - and never wilt thou find any change in God's way! [Cf. 35:42--44, and particularly the last paragraph of verse 43.] |
al-Ahzab 033:063
| 33:63 يسألك الناس عن الساعة قل انما علمها عند الله ومايدريك لعل الساعة تكون قريبا |
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| Transliteration | Yas-aluka alnnasu AAani alssaAAati qul innama AAilmuha AAinda Allahi wama yudreeka laAAalla alssaAAata takoonu qareeban |
| Literal | The people ask/question you about the Hour/Resurrection , say: "Truly its knowledge (is) at God, and what informs you maybe/perhaps the Hour/Resurrection be near/close." |
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| Yusuf Ali | Men ask thee concerning the Hour: Say, "The knowledge thereof is with Allah (alone)": and what will make thee understand?- perchance the Hour is nigh! |
| Pickthal | Men ask thee of the Hour. Say: The knowledge of it is with Allah only. What can convey (the knowledge) unto thee? It may be that the Hour is nigh. |
| Arberry | The people will question thee concerning the Hour. Say: 'The knowledge of it is only with God; what shall make thee know? Haply the Hour is nigh.' |
| Shakir | Men ask you about the hour; say: The knowledge of it is only with Allah, and what will make you comprehend that the : hour may be nigh. |
| Sarwar | (Muhammad), people ask you about the Day of Judgment. Say, "Only God has knowledge about it. Perhaps the Hour of Doom will soon come to pass." |
| Khalifa | The people ask you about the Hour (end of the world). Say, "The knowledge thereof is only with GOD. For all that you know, the Hour may be close." |
| Hilali/Khan | People ask you concerning the Hour, say: "The knowledge of it is with Allah only. What do you know? It may be that the Hour is near!" |
| H/K/Saheeh | People ask you concerning the Hour. Say," Knowledge of it is only with Allah. And what may make you perceive? Perhaps the Hour is near." |
| Malik | People ask you about the Hour of Doom. Tell them: "Allah Alone has the knowledge of it. Who knows? It may be that the Hour is near at hand."[63] |
| QXP | People ask you about the Hour. Say, "The knowledge of the Hour is with Allah alone. Yet for your purposes, the Hour may be near." |
| Maulana Ali | Men ask thee about the Hour. Say: The Knowledge of it is only with Allah. And what will make thee comprehend that the Hour may be nigh? |
| Free Minds | The people ask you regarding the Hour. Say: "Its knowledge is with God. And for all that you know the Hour may be near!" |
| Qaribullah | The people will ask you about the Hour. Say: 'The knowledge of it is with Allah alone, what makes you to know that the Hour is near? ' |
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| George Sale | Men will ask thee concerning the approach of the last hour: Answer, verily the knowledge thereof is with God alone; and he will not inform thee: Peradventure the hour is nigh at hand. |
| JM Rodwell | Men will ask thee of "the Hour." SAY: The knowledge of it is with God alone: and who can tell thee whether haply the Hour be not nigh at hand? |
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| Asad | PEOPLE will ask thee about the Last Hour. Say: "Knowledge thereof rests with God alone; yet for all thou knowest, the Last Hour may well be near!" [See 7:187.] |
al-Ahzab 033:064
| 33:64 ان الله لعن الكافرين واعد لهم سعيرا |
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| Transliteration | Inna Allaha laAAana alkafireena waaAAadda lahum saAAeeran |
| Literal | That truly God cursed/humiliated the disbelievers, and He prepared for them blazing/inflaming (fire).303 |
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| Yusuf Ali | Verily Allah has cursed the Unbelievers and prepared for them a Blazing Fire,- |
| Pickthal | Lo! Allah hath cursed the disbelievers, and hath prepared for them a flaming fire, |
| Arberry | God has cursed the unbelievers, and prepared for them a Blaze, |
| Shakir | Surely Allah has cursed the unbelievers and has prepared for them a burning fire, |
| Sarwar | God has condemned the unbelievers and prepared for them a burning torment |
| Khalifa | GOD has condemned the disbelievers, and has prepared for them Hell. |
| Hilali/Khan | Verily, Allah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell). |
| H/K/Saheeh | Indeed, Allah has cursed the disbelievers and prepared for them a Blaze. |
| Malik | Surely Allah has laid a curse on the unbelievers and has prepared for them a blazing fire;[64] |
| QXP | Verily, Allah rejects those who reject the Truth, and has readied for them a blazing Fire. |
| Maulana Ali | Surely Allah has cursed the disbelievers and prepared for them a burning Fire, |
| Free Minds | God has cursed the rejecters, and He has prepared for them Hell. |
| Qaribullah | Allah has cursed the unbelievers and prepared for them a Blaze. |
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| George Sale | Verily God hath cursed the infidels, and hath prepared for them a fierce fire, |
| JM Rodwell | Verily, God hath cursed the Infidels, and hath got ready for them the flame: |
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| Asad | Verily, God has rejected the deniers of the truth, and has readied for them a blazing fire, |
al-Ahzab 033:065
| 33:65 خالدين فيها ابدا لايجدون وليا ولانصيرا |
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| Transliteration | Khalideena feeha abadan la yajidoona waliyyan wala naseeran |
| Literal | Immortally/eternally in it (for) ever (E), they do not find a guardian/ally , and nor a victorior/savior. |
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| Yusuf Ali | To dwell therein for ever: no protector will they find, nor helper. |
| Pickthal | Wherein they will abide for ever. They will find (then) no protecting friend nor helper. |
| Arberry | therein to dwell for ever; they shall find neither protector nor helper. |
| Shakir | To abide therein for a long time; they shall not find a protector or a helper. |
| Sarwar | wherein they will live forever without being able to find any guardian or helper. |
| Khalifa | Eternally they abide therein. They will find no lord, nor a supporter. |
| Hilali/Khan | Wherein they will abide for ever, and they will find neither a Walee (a protector) nor a helper. |
| H/K/Saheeh | Abiding therein forever, they will not find a protector or a helper. |
| Malik | to live therein forever and they shall find no protector or helper.[65] |
| QXP | Therein to abide forever, they will find then no patron nor helper. |
| Maulana Ali | To abide therein for a long time; they will find no protector nor helper. |
| Free Minds | Eternally they abide therein. They will find no ally, or victor. |
| Qaribullah | Living there for ever, they shall neither find a guardian nor a helper. |
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| George Sale | wherein they shall remain for ever: They shall find no patron or defender. |
| JM Rodwell | For aye shall they abide therein; none to befriend them, no helper shall they find! |
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| Asad | therein to abide beyond the count of time: no protector will they find, and none to bring them succour. |
al-Ahzab 033:066
| 33:66 يوم تقلب وجوههم في النار يقولون ياليتنا اطعنا الله واطعنا الرسولا |
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| Transliteration | Yawma tuqallabu wujoohuhum fee alnnari yaqooloona ya laytana ataAAna Allaha waataAAna alrrasoola |
| Literal | A day/time their faces/fronts will be turned over in the fire , they say: "Oh if only we obeyed God and we obeyed the messenger/two messengers ?" |
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| Yusuf Ali | The Day that their faces will be turned upside down in the Fire, they will say: "Woe to us! Would that we had obeyed Allah and obeyed the Messenger!" |
| Pickthal | On the day when their faces are turned over in the Fire, they say: Oh, would that we had obeyed Allah and had obeyed His messenger! |
| Arberry | Upon the day when their faces are turned about in the Fire they shall say, 'Ah, would we had obeyed God and the Messenger! |
| Shakir | On the day when their faces shall be turned back into the fire, they shall say: O would that we had obeyed Allah and obeyed the Messenger! |
| Sarwar | On the day when their faces will be turned from side to side on the fire, they will say, "Would that we had obeyed God and the Messenger!" |
| Khalifa | The day they are thrown into Hell, they will say, "Oh, we wish we obeyed GOD, and obeyed the messenger." |
| Hilali/Khan | On the Day when their faces will be turned over in the Fire, they will say: "Oh, would that we had obeyed Allah and obeyed the Messenger (Muhammad SAW)." |
| H/K/Saheeh | The Day their faces will be turned about in the Fire, they will say, "How we wish we had obeyed Allah and obeyed the Messenger." |
| Malik | That Day, when their faces will roll about in the fire, they will say: "Woe to us! Would that we had obeyed Allah and obeyed the Messenger."[66] |
| QXP | On the Day when their faces shall be tossed about in the Fire, they will say, "Oh, We wish we had obeyed Allah, and obeyed the Messenger." |
| Maulana Ali | On the day when their leaders are turned back into the Fire, they say: O would that we had obeyed Allah and obeyed the Messenger! |
| Free Minds | On the Day when their faces will be turned over in the Fire, they will Say: "Oh, we wish we had obeyed God, and obeyed the messenger" |
| Qaribullah | On that Day when their faces are turned about in the Fire, they shall say: 'Would that we had obeyed Allah and obeyed the Messenger! ' |
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| George Sale | On the day whereon their faces shall be rolled in hell fire, they shall say, O that we had obeyed God, and had obeyed his Apostle! |
| JM Rodwell | On the day when their faces shall be rolled in the fire, they shall cry: "Oh! would that we had obeyed God, and obeyed the Apostle!" |
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| Asad | On the Day when their faces shall be tossed about in the fire, [As in several other instances in the Quran, the "face", being the noblest and most expressive part of a human person, represents here man's "personality" in its entirety; and its being "tossed about in the fire" is symbolic of the annihilation of the sinner's will and his reduction to utter passivity.] they will exclaim, "Oh, would that we had paid heed unto God, and paid heed unto the Apostle!" |
al-Ahzab 033:067
| 33:67 وقالوا ربنا انا اطعنا سادتنا وكبراءنا فاضلونا السبيلا |
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| Transliteration | Waqaloo rabbana inna ataAAna sadatana wakubaraana faadalloona alssabeela |
| Literal | And they said: "Our Lord, that we obeyed our masters/rulers , and our bigger ones/oldest so they misguided us (from) the two ways/paths/way/path ." |
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| Yusuf Ali | And they would say: "Our Lord! We obeyed our chiefs and our great ones, and they misled us as to the (right) Path. |
| Pickthal | And they say: Our Lord! Lo! we obeyed our princes and great men, and they misled us from the Way. |
| Arberry | They shall say, 'Our Lord, we obeyed our chiefs and great ones, and they led us astray from the way. |
| Shakir | And they shall say: O our Lord! surely we obeyed our leaders and our great men, so they led us astray from the path; |
| Sarwar | They will say, "Lord, we obeyed our chiefs and elders and they caused us to go astray. |
| Khalifa | They will also say, "Our Lord, we have obeyed our masters and leaders, but they led us astray. |
| Hilali/Khan | And they will say: "Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way. |
| H/K/Saheeh | And they will say, "Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way. |
| Malik | They will further say: "Our Lord! We obeyed our chiefs and our great ones and they misled us from the Right Way.[67] |
| QXP | And they will say, "Our Lord! Behold, we obeyed our clergy and the leaders and it is they who led us astray from the Path." |
| Maulana Ali | And they say: Our Lord, we only obeyed our leaders and our great men, so they led us astray from the path. |
| Free Minds | And they will Say: "Our Lord, we have obeyed our leaders and our learned ones, but they misled us from the path." |
| Qaribullah | And they shall say: 'Our Lord, We obeyed our masters and our eminent ones, but they misled us from the way. |
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| George Sale | And they shall say, O Lord, verily we have obeyed our lords, and our great men; and they have seduced us from the right way. |
| JM Rodwell | And they shall say: "Oh our Lord! indeed we obeyed our chiefs and our great ones, and they misled us from the way of God- |
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| Asad | And they will say: "O our Sustainer! Behold, we paid heed unto our leaders and our great men, and it is they who have led us astray from the right path! |
al-Ahzab 033:068
| 33:68 ربنا اتهم ضعفين من العذاب والعنهم لعنا كبيرا |
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| Transliteration | Rabbana atihim diAAfayni mina alAAathabi wailAAanhum laAAnan kabeeran |
| Literal | Our Lord give/bring them two doubles from the torture, and curse/humiliate them a great ,curse/humiliation . |
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| Yusuf Ali | "Our Lord! Give them double Penalty and curse them with a very great Curse!" |
| Pickthal | Our Lord! Oh, give them double torment and curse them with a mighty curse. |
| Arberry | Our Lord, give them chastisement twofold, and curse them with a mighty curse!' |
| Shakir | O our Lord! give them a double punishment and curse them with a great curse. |
| Sarwar | Lord, make them to suffer double torment and subject them to the greatest condemnation." |
| Khalifa | "Our Lord, give them double the retribution, and curse them a tremendous curse." |
| Hilali/Khan | Our Lord! give them double torment and curse them with a mighty curse!" |
| H/K/Saheeh | Our Lord, give them double the punishment and curse them with a great curse." |
| Malik | Our Lord! Give them double punishment and lay on them a mighty curse."[68] |
| QXP | "Our Lord! Give them double punishment and banish them from your Grace." (14:28), (16:25), (34:31-33). |
| Maulana Ali | Our Lord, give them a double chastisement and curse them with a great curse. |
| Free Minds | "Our Lord, give them double the retribution, and curse them with a mighty curse." |
| Qaribullah | Our Lord, let their punishment be doubled; and curse them with a mighty curse. ' |
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| George Sale | O Lord, give them the double of our punishment; and curse them with a heavy curse! |
| JM Rodwell | O our Lord! give them a double chastisement, and curse them with a heavy curse." |
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| Asad | O our Sustainer! Give them double suffering, and banish them utterly from Thy grace!" [Lit., "reject them (il anhum) with a great rejection", i.e., "from Thy grace".] |
al-Ahzab 033:069
| 33:69 ياايها الذين امنوا لاتكونوا كالذين اذوا موسى فبراه الله مما قالوا وكان عند الله وجيها |
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| Transliteration | Ya ayyuha allatheena amanoo la takoonoo kaallatheena athaw moosa fabarraahu Allahu mimma qaloo wakana AAinda Allahi wajeehan |
| Literal | You, you those who believed, do not be as those who harmed mildly/harmed Moses, so God acquitted/cured him, from what they said, and he was at God noble. |
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| Yusuf Ali | O ye who believe! Be ye not like those who vexed and insulted Moses, but Allah cleared him of the (calumnies) they had uttered: and he was honourable in Allah's sight. |
| Pickthal | O ye who believe! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight. |
| Arberry | O believers, be not as those who hurt Moses, but God declared him quit of what they said, and he was high honoured with God. |
| Shakir | O you who believe! be not like those who spoke evil things of Musa, but Allah cleared him of what they said, and he was worthy of regard with Allah. |
| Sarwar | Believers, do not be like those who annoyed Moses. God proved him to be innocent of what they had said about him. Moses was a honorable person in the sight of God. |
| Khalifa | O you who believe, do not be like those who hurt Moses, then GOD absolved him of what they said. He was, in the sight of GOD, honorable. |
| Hilali/Khan | O you who believe! Be not like those who annoyed Moosa (Moses), but Allah cleared him of that which they alleged, and he was honourable before Allah. |
| H/K/Saheeh | O you who have believed, be not like those who abused Moses; then Allah cleared him of what they said. And he, in the sight of Allah, was distinguished. |
| Malik | O believers! Be not like those who slandered Moses, but Allah cleared him of what they said - for he was honorable in the sight of Allah.[69] |
| QXP | O You who have chosen to be graced with belief! Never be like those who hurt Moses, and Allah caused him to be proven right. He was of great honor in Allah's Sight. |
| Maulana Ali | O you who believe, be not like those who maligned Moses, but Allah cleared him what they said. And he was worthy of regard with Allah. |
| Free Minds | O you who believe, do not be like those who harmed Moses, but then God cleared him of all they said, and he was honourable before God. |
| Qaribullah | Believers, do not be like those who hurt Moses. Allah cleared him of what they said. His face is honorable with Allah. |
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| George Sale | O true believers, be not as those who injured Moses; but God cleared him from the scandal which they had spoken concerning him; and he was of great consideration in the sight of God. |
| JM Rodwell | O Believers! be not like those who affronted Moses. But God cleared him from what they said of him, and of God was he highly esteemed. |
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| Asad | O YOU who have attained to faith! Be not like those [children of Israel] who gave offence to Moses, and [remember that] God showed him to be innocent of whatever they alleged [against him or demanded of him]: [This is an allusion to the aspersions occasionally cast upon Moses by some of his followers and mentioned in the Old Testament (e.g., Numbers xii, 1-13), as well as to the blasphemous demands of which the Quran speaks - e.g., "O Moses, indeed we shall not believe thee until we see God face to face" |
al-Ahzab 033:070
| 33:70 ياايها الذين امنوا اتقوا الله وقولوا قولا سديدا |
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| Transliteration | Ya ayyuha allatheena amanoo ittaqoo Allaha waqooloo qawlan sadeedan |
| Literal | You, you those who believed, fear and obey God and say an accurate/truthful saying/word and opinion . |
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| Yusuf Ali | O ye who believe! Fear Allah, and (always) say a word directed to the Right: |
| Pickthal | O ye who believe! Guard your duty to Allah, and speak words straight to the point; |
| Arberry | O believers, fear God, and speak words hitting the mark, |
| Shakir | O you who believe! be careful of(your duty to) Allah and speak the right word, |
| Sarwar | Believers, have fear of God and speak righteous words. |
| Khalifa | O you who believe, reverence GOD and utter only the correct utterances. |
| Hilali/Khan | O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth. |
| H/K/Saheeh | O you who have believed, fear Allah and speak words of appropriate justice. |
| Malik | O believers! Fear Allah and always say the right thing;[70] |
| QXP | O You who have chosen to be graced with belief! Be mindful of Allah and speak words straight to the point. |
| Maulana Ali | O you who believe, keep your duty to Allah and speak straight worlds: |
| Free Minds | O you who believe, be aware of God and speak only the truth. |
| Qaribullah | O you who believe, fear Allah and say sound statements, |
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| George Sale | O true believers, fear God, and speak words well-directed; |
| JM Rodwell | O Believers! fear God, and speak with well-guided speech. |
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| Asad | O you who have attained to faith! Remain conscious of God, and [always] speak with a will to bring out [only] what is just and true - [The expression qawl sadid signifies, literally, "a saying that hits the mark", i.e., is truthful, relevant and to the point. In the only other instance where this expression is used in the Quran (at the end of 4:9) it may be appropriately rendered as "speaking in a just manner"; in the present instance, however, it obviously relates to speaking of others in a manner devoid of all hidden meanings, insinuations and frivolous suspicions, aiming at no more and no less than the truth.] |
al-Ahzab 033:071
| 33:71 يصلح لكم اعمالكم ويغفر لكم ذنوبكم ومن يطع الله ورسوله فقد فاز فوزا عظيما |
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| Transliteration | Yuslih lakum aAAmalakum wayaghfir lakum thunoobakum waman yutiAAi Allaha warasoolahu faqad faza fawzan AAatheeman |
| Literal | He corrects/repairs for you your deeds, and He forgives for you your crimes, and who obeys God and His messenger, so he had triumphed/succeeded a great triumph/success . |
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| Yusuf Ali | That He may make your conduct whole and sound and forgive you your sins: He that obeys Allah and His Messenger, has already attained the highest achievement. |
| Pickthal | He will adjust your works for you and will forgive you your sins. Whosoever obeyeth Allah and His messenger, he verily hath gained a signal victory. |
| Arberry | and He will set right your deeds for you and will forgive you your sins. Whosoever obeys God and His Messenger has won a mighty triumph. |
| Shakir | He will put your deeds into a right state for you, and forgive you your faults; and whoever obeys Allah and His Messenger, he indeed achieves a mighty success. |
| Sarwar | God will reform your deeds and forgive your sins. One who obeys God and His Messenger will certainly achieve a great success. |
| Khalifa | He will then fix your works, and forgive your sins. Those who obey GOD and His messenger have triumphed a great triumph. |
| Hilali/Khan | He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger (SAW) he has indeed achieved a great achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise). |
| H/K/Saheeh | He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. |
| Malik | He will bless your works and forgive your sins - for he that obeys Allah and His Messenger, has indeed achieved the highest achievement.[71] |
| QXP | He will adjust your works for you, and protect you from trailing behind in humanity. Verily, one who obeys Allah and His Messenger has gained a signal victory. (4:31), (42:37), (53:32). |
| Maulana Ali | He will put your deeds into a right state for you, and forgive you your sins. And whoever obeys Allah and His Messenger, he indeed achieves a mighty success. |
| Free Minds | He will then direct your works, and forgive your sins. And whosoever obeys God and His messenger has triumphed a great triumph. |
| Qaribullah | and He will mend your deeds for you and forgive your sins. Whosoever obeys Allah and His Messenger shall win a great victory. |
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| George Sale | that God may correct your works for you, and may forgive you your sins: And whoever shall obey God and his Apostle, shall enjoy great felicity. |
| JM Rodwell | That God may bless your doings for you, and forgive you your sins. And whoso obeyeth God and His Apostle with great bliss shall be blessed. |
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| Asad | [whereupon] He will cause your deeds to be virtuous, and will forgive you your sins. And [know that] whoever pays heed unto God and His Apostle has already attained to a mighty triumph. |
al-Ahzab 033:072
| 33:72 انا عرضنا الامانة على السماوات والارض والجبال فابين ان يحملنها واشفقن منها وحملها الانسان انه كان ظلوما جهولا |
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| Transliteration | Inna AAaradna al-amanata AAala alssamawati waal-ardi waaljibali faabayna an yahmilnaha waashfaqna minha wahamalaha al-insanu innahu kana thalooman jahoolan |
| Literal | We displayed/presented the trust (choice between good and evil) on the skies/space and the earth/Planet Earth, and the mountains , so they refused/hated that (E) they bear/endure it , and they were cautious/afraid from it, and the human/mankind bore/endured it , that he truly was/is often unjust and oppressive, lowly/ignorant . |
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| Yusuf Ali | We did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it;- He was indeed unjust and foolish;- |
| Pickthal | Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool. |
| Arberry | We offered the trust to the heavens and the earth and the mountains, but they refused to carry it and were afraid of it; and man carried it. Surely he is sinful, very foolish. |
| Shakir | Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant; |
| Sarwar | We offered Our Trust (Our deputation) to the heavens, to the earth, and to the mountains, but they could not bear this burden and were afraid to accept it. Mankind was able to accept this offer but he was unjust to himself and ignorant of the significance of this Trust. |
| Khalifa | We have offered the responsibility (freedom of choice) to the heavens and the earth, and the mountains, but they refused to bear it, and were afraid of it. But the human being accepted it; he was transgressing, ignorant. |
| Hilali/Khan | Truly, We did offer AlAmanah (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it (i.e. afraid of Allahs Torment). But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). |
| H/K/Saheeh | Indeed, we offered the Trust to the heavens and the earth and the mountains, and they declined to bear it and feared it; but man [undertook to] bear it. Indeed, he was unjust and ignorant. |
| Malik | The fact is that We offered the Trust ( "freedom of choice") to the heavens, to the earth and to the mountains, but they refused to undertake it and were afraid, but man undertook it. He was indeed unjust and foolish.[72] |
| QXP | Verily, We did offer the trust of compliance to the heavens, and the earth, and the mountains and they, being fearful, breach not what is entrusted upon them. Yet man, with his free will, is the only one who breaches this trust of compliance. For, verily, he wrongs himself without knowing it. (Haml = Accept or bear and = Betray the trust - Like Haram = Forbiddingly bad and = Sacred). |
| Maulana Ali | Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it. Surely he is ever unjust, ignorant -- |
| Free Minds | We have offered the trust to the heavens and the Earth, and the mountains, but they refused to bear it, and were fearful of it. But the human being accepted it; he was transgressing, ignorant. |
| Qaribullah | We offered the trust to the heavens, and the earth, and the mountains, but they refused to bear it, and were afraid of it, and the human carried it. Surely, he is a harmdoer, and ignorant. |
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| George Sale | We proposed the faith unto the heavens, and the earth, and the mountains: And they refused to undertake the same, and were afraid thereof; but man undertook it: Verily he was unjust to himself, and foolish: |
| JM Rodwell | Verily, we proposed to the Heavens, and to the Earth, and to the Mountains to receive the Faith, but they refused the burden, and they feared to receive it. Man undertook to bear it, but hath proved unjust, senseless! |
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| Asad | Verily, We did offer the trust [of reason and volition] to the heavens, and the earth, and the mountains: [The classical commentators give all kinds of laborious explanations to the term amanah ("trust") occurring in this parable, but the most convincing of them (mentioned in Lane I, 102, with reference to the above verse) are "reason", or "intellect", and "the faculty of volition" - i.e., the ability to choose between two or more possible courses of action or modes of behaviour, and thus between good and evil.] but they refused to bear it because they were afraid of it. Yet man took it up - [Sc., "and then failed to measure up to the moral responsibility arising from the reason and the comparative free will with which he has been endowed" (Zamakhshari. This obviously applies to the human race as such and not necessarily to all of its individuals.] for, verily, he has always been prone to be most wicked, most foolish. |
al-Ahzab 033:073
| 33:73 ليعذب الله المنافقين والمنافقات والمشركين والمشركات ويتوب الله علىالمؤمنين والمؤمنات وكان الله غفورا رحيما |
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| Transliteration | LiyuAAaththiba Allahu almunafiqeena waalmunafiqati waalmushrikeena waalmushrikati wayatooba Allahu AAala almu/mineena waalmu/minati wakana Allahu ghafooran raheeman |
| Literal | (It is for) God to punish the hypocrites (M), and the hypocrites (F), and the sharers/takers of partners (with God) (M), and the sharers/takers of partners (with God) (F), and God forgives on the believers (M), and the believers (F), and God was/is forgiving, merciful.304 |
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| Yusuf Ali | (With the result) that Allah has to punish the Hypocrites, men and women, and the Unbelievers, men and women, and Allah turns in Mercy to the Believers, men and women: for Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | So Allah punisheth hypocritical men and hypocritical women, and idolatrous men and idolatrous women. But Allah pardoneth believing men and believing women, and Allah is ever Forgiving, Merciful. |
| Arberry | That God may chastise the hypocrites, men and women alike, and the idolaters, men and women alike; and that God may turn again unto the believers, men and women alike. God is All-forgiving, All-compassionate. |
| Shakir | So Allah will chastise the hypocritical men and the hypocritical women and the polytheistic men and the polytheistic women, and Allah will turn (mercifully) to the believing women, and Allah is Forgiving, Merciful. |
| Sarwar | (As a result of this) God will punish the hypocrites and the pagans, but He will accept the repentance of the believers. God is All-forgiving and All-merciful. |
| Khalifa | For GOD will inevitably punish the hypocrite men and the hypocrite women, and the idol worshiping men and the idol worshiping women. GOD redeems the believing men and the believing women. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | So that Allah will punish the hypocrites, men and women, and the men and women who are AlMushrikoon (the polytheists, idolaters, pagans, disbelievers in the Oneness of Allah, and in His Messenger Muhammad SAW ). And Allah will pardon (accept the repentance of) the true believers of the Islamic Monotheism, men and women. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | [It was] so that Allah may punish the hypocrite men and hypocrite women and the men and women who associate others with Him and that Allah may accept repentance from the believing men and believing women. And ever is Allah Forgiving and Merciful. 34-Surah Sabaâ |
| Malik | (The inevitable result of bearing the burden of Allah’s Trust is) that Allah will punish the hypocrite men, the hypocrite women, the pagan men and the pagan women, and that Allah will turn in mercy to the believing men and the believing women: for Allah is Forgiving, Merciful.[73] |
| QXP | And so it is. (After making the Laws clear, and giving them the free will, Allah holds mankind accountable for their actions). Allah imposes suffering on the hypocrite men and hypocrite women, and the idolaters and idolatresses. And so it is too that Allah pardons believing men and believing women, and Allah is Forgiving, Merciful. |
| Maulana Ali | That Allah may chastise the hypocritical men and the hypocritical women and the polytheistic men and the polytheistic women, and Allah will turn (mercifully) to the believing men and the believing women. And Allah is every Forgiving, Merciful. |
| Free Minds | So that God may punish the hypocrite men and the hypocrite women, and the men who set up partners and the women who set up partners. And God redeems the believing men and the believing women. And God is Forgiver, Merciful. |
| Qaribullah | Allah punishes the hypocrites, men and women alike, and the idolaters, both men and women alike; and Allah turns to the believers, men and women alike. Allah is the Forgiver, the Most Merciful. |
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| George Sale | That God may punish the hypocritical men, and the hypocritical women, and the idolaters, and the idolatresses; and that God may be turned unto the true believers, both men and women; for God is gracious and merciful. |
| JM Rodwell | Therefore will God punish the hypocritical men and the hypocritical women, and the men and the women who join gods with God; but to the believing men and women will God turn him: for God is Indulgent, Merciful! |
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| Asad | [And so it is] that God imposes suffering on the hypocrites, both men and women, as well as on the men and women who ascribe divinity to aught beside Him. [In other words, on those who offend against what their own reason and conscience would have them do. This suffering, whether in this world or in the hereafter, is but a causal consequence - as the lam al-aqibah at the beginning of this sentence shows - of man's moral failure, and not an arbitrary act of God. (Cf. in this connection note on 2:7. which speaks of God's "sealing" the hearts of those who are bent on denying the truth.)] And [so, too, it is] that God turns in His mercy unto the believing men and believing women: for God is indeed much-forgiving, a dispenser of grace! |
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