Compared Translations of the meaning of the Quran - Sura 48
al-Fath - Victory, Conquest
Total Verses: 29 | |
al-Fath 048:001
| 48:1 سورة الفتح بسم الله الرحمن الرحيم ٛــــ انا فتحنا لك فتحا مبينا |
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| Transliteration | Inna fatahna laka fathan mubeenan |
| Literal | We (E) opened/disclosed for you a clear/evident opening/victory. |
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| Yusuf Ali | Verily We have granted thee a manifest Victory: |
| Pickthal | Lo! We have given thee (O Muhammad) a signal victory, |
| Arberry | Surely We have given thee a manifest victory, |
| Shakir | Surely We have given to you a clear victory |
| Sarwar | We have granted to you, (Muhammad), a manifest victory, |
| Khalifa | We have bestowed upon you (O Messenger) a great victory. |
| Hilali/Khan | Verily, We have given you (O Muhammad SAW) a manifest victory. |
| H/K/Saheeh | Indeed, We have given you, [O Muúammad], a clear conquest |
| Malik | O Prophet, Surely We have granted you a manifest victory,[1] |
| QXP | Verily, (O Prophet) We have opened for you the gates of a Victory that everyone shall behold. |
| Maulana Ali | Surely We have granted thee a clear victory, |
| Free Minds | We have given you a clear conquest. |
| Qaribullah | Indeed, We have opened for you (Prophet Muhammad) a clear opening, |
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| George Sale | Verily We have granted thee a manifest victory: |
| JM Rodwell | Verily, We have won for thee an undoubted VICTORY- |
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| Asad | VERILY, [O Muhammad,] We have laid open before thee a manifest victory, [Namely, the moral victory achieved by the Truce of Hudaybiyyah, which opened the doors to the subsequent triumph of Islam in Arabia (see introductory note, which explains many allusions to this historic event found in the subsequent verses).] |
al-Fath 048:002
| 48:2 ليغفر لك الله ماتقدم من ذنبك وماتاخر ويتم نعمته عليك ويهديك صراطا مستقيما |
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| Transliteration | Liyaghfira laka Allahu ma taqaddama min thanbika wama taakhkhara wayutimma niAAmatahu AAalayka wayahdiyaka siratan mustaqeeman |
| Literal | (It is for) God to forgive for you what was advanced/undertaken from your crime, and what delayed, and to complete His blessings/goodnesses on you, and He guides you a straight/direct road/way. |
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| Yusuf Ali | That Allah may forgive thee thy faults of the past and those to follow; fulfil His favour to thee; and guide thee on the Straight Way; |
| Pickthal | That Allah may forgive thee of thy sin that which is past and that which is to come, and may perfect His favour unto thee, and may guide thee on a right path, |
| Arberry | that God may forgive thee thy former and thy latter sins, and complete His blessing upon thee, and guide thee on a straight path, |
| Shakir | That Allah may forgive your community their past faults and those to follow and complete His favor to you and keep you on a right way, |
| Sarwar | so that God will redeem the sins (which the pagans think you have committed against them) in the past or (you will commit) in the future. He will complete His favors to you, guide you to the right path, |
| Khalifa | Whereby GOD forgives your past sins, as well as future sins, and perfects His blessings upon you, and guides you in a straight path. |
| Hilali/Khan | That Allah may forgive you your sins of the past and the future, and complete His Favour on you, and guide you on the Straight Path; |
| H/K/Saheeh | That Allah may forgive for you what preceded of your sin and what will follow and complete His favor upon you and guide you to a straight path |
| Malik | so that Allah may forgive your past as well as your future sins, and may perfect His blessings upon you, and keep you on the Right Way,[2] |
| QXP | In this way Allah has guarded you against whatever could have caused you to lag behind in the past and in the future. And so, He perfects His Bliss upon you and takes you along a Straight Path. (24:55), (40:55), (47:19). |
| Maulana Ali | That Allah may cover for thee thy (alleged) shortcomings in the past and those to come, and complete his favour to thee and guide thee on a right path, |
| Free Minds | So that God may forgive your present sins, as well as those past, and so that He may complete His blessings upon you, and guide you on a straight path. |
| Qaribullah | that Allah forgives your past and future sins, and completes His Favor to you, and guides you on a Straight Path, |
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| George Sale | That God may forgive thee thy preceding and thy subsequent sin, and may complete his favour on thee, and direct thee in the right way; |
| JM Rodwell | In token that God forgiveth thy earlier and later faults, and fulfilleth His goodness to thee, and guideth thee on the right way, |
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| Asad | so that God might show His forgiveness of all thy faults, past as well as future, [Lit., "so that God might forgive thee all that is past of thy sins and all that is yet to come" - thus indicating elliptically that freedom from faults is an exclusive prerogative of God, and that every human being, however exalted, is bound to err on occasion.] and [thus] bestow upon thee the full measure of His blessings, and guide thee on a straight way, [Sc., "to a fulfillment of thy mission", which the Truce of Hudaybiyyah clearly presaged.] |
al-Fath 048:003
| 48:3 وينصرك الله نصرا عزيزا |
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| Transliteration | Wayansuraka Allahu nasran AAazeezan |
| Literal | And God gives you victory/aid, a glorious/mighty victory/aid . |
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| Yusuf Ali | And that Allah may help thee with powerful help. |
| Pickthal | And that Allah may help thee with strong help - |
| Arberry | and that God may help thee with mighty help. |
| Shakir | And that Allah might help you with a mighty help. |
| Sarwar | and grant you a majestic triumph. |
| Khalifa | Additionally, GOD will support you with an unwavering support. |
| Hilali/Khan | And that Allah may help you with strong help. |
| H/K/Saheeh | And [that] Allah may aid you with a mighty victory. |
| Malik | and that Allah may bestow on you His mighty help.[3] |
| QXP | And thus Allah supports you with a Mighty Support. |
| Maulana Ali | And that Allah might help thee with a mighty help. |
| Free Minds | And God will grant you a conquest which is mighty. |
| Qaribullah | and that Allah helps you with a mighty help. |
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| George Sale | and that God may assist thee with a glorious assistance. |
| JM Rodwell | And that God succoureth thee with a mighty succour. |
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| Asad | and [show] that God will succour thee with [His] mighty succour. |
al-Fath 048:004
| 48:4 هو الذي انزل السكينة في قلوب المؤمنين ليزدادوا ايمانا مع ايمانهم ولله جنود السماوات والارض وكان الله عليما حكيما |
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| Transliteration | Huwa allathee anzala alssakeenata fee quloobi almu/mineena liyazdadoo eemanan maAAa eemanihim walillahi junoodu alssamawati waal-ardi wakana Allahu AAaleeman hakeeman |
| Literal | He is who descended the tranquillity/calm in the believers' hearts/minds to increase belief with (over) their belief, and to God (are) the skies'/space's and the earth's/Planet Earth's soldiers/warriors, and God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | It is He Who sent down tranquillity into the hearts of the Believers, that they may add faith to their faith;- for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom;- |
| Pickthal | He it is Who sent down peace of reassurance into the hearts of the believers that they might add faith unto their faith. Allah's are the hosts of the heavens and the earth, and Allah is ever Knower, Wise - |
| Arberry | It is He who sent down the Shechina (tranquillity) into the hearts of the believers, that they might add faith to their faith -- to God belong the hosts of the heavens and the earth; God is All-knowing, All-wise -- |
| Shakir | He it is Who sent down tranquillity into the hearts of the believers that they might have more of faith added to their faith-- and Allah's are the hosts of the heavens and the earth, and Allah is Knowing, Wise-- |
| Sarwar | It is God who has given confidence to the hearts of the believers to increase and strengthen their faith. To God belongs the armies of the heavens and the earth. He is All-knowing and All-wise. |
| Khalifa | He is the One who places contentment into the hearts of believers to augment more faith, in addition to their faith. To GOD belongs all forces of the heavens and the earth. GOD is Omniscient, Most Wise. |
| Hilali/Khan | He it is Who sent down As-Sakinah (calmness and tranquillity) into the hearts of the believers, that they may grow more in Faith along with their (present) Faith. And to Allah belong the hosts of the heavens and the earth, and Allah is Ever All-Knower, All-Wise. |
| H/K/Saheeh | It is He who sent down tranquillity into the hearts of the believers that they would increase in faith along with their [present] faith. And to Allah belong the soldiers of the heavens and the earth, and ever is Allah Knowing and Wise. |
| Malik | It was He who sent down tranquillity into the hearts of the believers, so that they may add more faith to their Faith. To Allah belong the forces of the heavens and the earth. Allah is All-Knowledgeable, All-Wise.[4] |
| QXP | He it is Who sends down peace of reassurance into the hearts of the believers to increase their faith unto the state of conviction. Unto Allah belong all the Forces of the heavens and the earth. And Allah is Knower, Wise. (9:26), (45:22), (53:31). |
| Maulana Ali | He it is who sent down tranquillity into the hearts of the believers that they might add faith to their faith. And Allah’s are the hosts of the heavens and the earth, and Allah is every Knowing, Wise -- |
| Free Minds | He is the One who sends down tranquility into the hearts of the believers, so that they may increase in faith along with their present faith. And to God belongs the soldiers of the heavens and the Earth, and God is Knowledgeable, Wise. |
| Qaribullah | It was He who sent down tranquility into the hearts of the believers so that they might add belief upon belief. To Allah belong the armies of the heavens and the earth. Allah is the Knower, the Wise. |
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| George Sale | It is He who sendeth down secure tranquillity into the hearts of the true believers, that they may increase in faith, beyond their former faith: -- The hosts of heaven and earth are God's; and God is knowing and wise: -- |
| JM Rodwell | He it is who sendeth down a spirit of secure repose into the hearts of the faithful that they might add faith to their faith; (for God's are the armies of the Heavens and of the Earth: and God is Knowing, Wise:) |
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| Asad | It is He who from on high has bestowed inner peace upon the hearts of the believers, [I.e., endowed them, although they were few and practically unarmed, with calm courage in the face of the much more powerful forces of the enemy.] so that - seeing that God's are all the forces of the heavens and the earth, and that God is all-knowing, truly wise - they might grow yet more firm in their faith; [Lit., "so that they might add faith to their faith, seeing that God's are...", etc. Since the latter is obviously a parenthetic clause, I have transposed it in my rendering in order to make the meaning clear.] |
al-Fath 048:005
| 48:5 ليدخل المؤمنين والمؤمنات جنات تجري من تحتها الانهار خالدين فيها ويكفر عنهم سيئاتهم وكان ذلك عند الله فوزا عظيما |
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| Transliteration | Liyudkhila almu/mineena waalmu/minati jannatin tajree min tahtiha al-anharu khalideena feeha wayukaffira AAanhum sayyi-atihim wakana thalika AAinda Allahi fawzan AAatheeman |
| Literal | To enter the believers (M) and the believers (F) treed gardens/paradises, the rivers/water-ways run/flow from below/beneath it, immortally/eternally in it, and He covers/substitutes from them their sins/crimes, and that was/is at God a great success/triumph . |
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| Yusuf Ali | That He may admit the men and women who believe, to Gardens beneath which rivers flow, to dwell therein for aye, and remove their ills from them;- and that is, in the sight of Allah, the highest achievement (for man),- |
| Pickthal | That He may bring the believing men and the believing women into Gardens underneath which rivers flow, wherein they will abide, and may remit from them their evil deeds - That, in the sight of Allah, is the supreme triumph - |
| Arberry | and that He may admit the believers, men and women alike, into gardens underneath which rivers flow, therein to dwell forever, and acquit them of their evil deeds; that is in God's sight a mighty triumph; |
| Shakir | That He may cause the believing men and the believing women to enter gardens beneath which rivers flow to abide therein and remove from them their evil; and that is a grand achievement with Allah |
| Sarwar | So that He would admit the believers (both male and female) to the gardens wherein streams flow, to live therein forever. He will redeem them. This is the greatest triumph in the sight of God, |
| Khalifa | He will certainly admit the believing men and women into gardens with flowing streams, wherein they abide forever. He will remit their sins. This is, in the sight of GOD, a great triumph. |
| Hilali/Khan | That He may admit the believing men and the believing women to Gardens under which rivers flow (i.e. Paradise), to abide therein forever, and to expiate from them their sins, and that is with Allah, a supreme success, |
| H/K/Saheeh | [And] that He may admit the believing men and the believing women to gardens beneath which rivers flow to abide therein eternally and remove from them their misdeeds and ever is that, in the sight of Allah, a great attainment |
| Malik | He has caused you to do as you have done, so that He may admit the believing men and believing women into the gardens beneath which rivers flow, to live therein forever and remove their ills from them; and that is the highest achievement for men in the sight of Allah.[5] |
| QXP | Thus He will admit the believing men and the believing women into Gardens beneath which rivers flow, wherein they shall abide. And He will absolve their faults and imperfections. And that is, with Allah, the Supreme Triumph. (11:115). |
| Maulana Ali | That He may cause the believing men and the believing women to enter Gardens wherein flow rivers to abide therein and remove from them their evil. And that is a grand achievement with Allah. |
| Free Minds | That He may admit the believing men and believing women into Gardens with rivers flowing beneath them, abiding eternally therein, and He will remit their sins from them. And with God this is a great triumph. |
| Qaribullah | (From His Wisdom) He admits the believers, both men and women, into Gardens underneath which rivers flow, there to live for ever, and acquit them of their sins that with Allah is a mighty triumph |
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| George Sale | That He may lead the true believers of both sexes into gardens beneath which rivers flow, to dwell therein for ever; and may expiate their evil deeds from them: -- This will be great felicity with God: -- |
| JM Rodwell | And that He may bring the believing men and the believing women into gardens 'neath whose trees the rivers flow, to dwell therein for ever, and that He may cancel their evil deeds: for this is the great bliss with God: |
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| Asad | [and] that He might admit the believers, both men and women, into gardens through which running waters flow, therein to abide, and that He might efface their [past bad] deeds: and that is, in the sight of God, indeed a triumph supreme! |
al-Fath 048:006
| 48:6 ويعذب المنافقين والمنافقات والمشركين والمشركات الظانين بالله ظن السوء عليهم دائرة السوء وغضب الله علهم ولعنهم واعد لهم جهنم وساءت مصيرا |
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| Transliteration | WayuAAaththiba almunafiqeena waalmunafiqati waalmushrikeena waalmushrikati alththanneena biAllahi thanna alssaw-i AAalayhim da-iratu alssaw-i waghadiba Allahu AAalayhim walaAAanahum waaAAadda lahum jahannama wasaat maseeran |
| Literal | And He tortures 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), the thinkers/assumers with (of) God the bad's/evil's thought/assumption , on them (is) the bad's/evil's circle/disaster, and God became angry/angered on them, and He cursed/humiliated them , and He prepared for them Hell , and it was a bad/evil end/destination. |
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| Yusuf Ali | And that He may punish the Hypocrites, men and women, and the Polytheists men and women, who imagine an evil opinion of Allah. On them is a round of Evil: the Wrath of Allah is on them: He has cursed them and got Hell ready for them: and evil is it for a destination. |
| Pickthal | And may punish the hypocritical men and the hypocritical women, and the idolatrous men and the idolatrous women, who think an evil thought concerning Allah. For them is the evil turn of fortune, and Allah is wroth against them and hath cursed them, and hath made ready for them hell, a hapless journey's end. |
| Arberry | and that He may chastise the hypocrites, men and women alike, and the idolaters men and women alike, and those who think evil thoughts of God; against them shall be the evil turn of fortune. God is wroth with them, and has cursed them, and has prepared for them Gehenna -- an evil homecoming! |
| Shakir | And (that) He may punish the hypocritical men and the hypocritical women, and the polytheistic men and the polytheistic women, the entertainers of evil thoughts about Allah. On them is the evil turn, and Allah is wroth with them and has cursed them and prepared hell for them, and evil is the resort. |
| Sarwar | so that He would punish the hypocrites and the pagans who have evil suspicions about God. It is they who are surrounded by evil and have become subject to the wrath and condemnation of God. He has prepared for them hell, a terrible place to live. |
| Khalifa | And He will requite the hypocrite men and women and the idol worshiping men and women, for they have harbored evil thoughts about GOD. Their evil will backfire against them. For GOD is angry with them, condemns them, and has prepared for them Gehenna. What a miserable destiny! |
| Hilali/Khan | And that He may punish the Munafiqoon (hypocrites), men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah, for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them, and worst indeed is that destination. |
| H/K/Saheeh | And [that] He may punish the hypocrite men and hypocrite women, and the polytheist men and polytheist women those who assume about Allah an assumption of evil nature. Upon them is a misfortune of evil nature; and Allah has become angry with them and has cursed them and prepared for them Hell, and evil it is as a destination. |
| Malik | And that He may punish the hypocritical men and the hypocritical women and the pagan men and the pagan women, who entertained an evil thought about Allah. A turn of evil shall befall them, for Allah's wrath is upon them. He has laid His curse on them and prepared for them the fire of hell, which is a very evil abode.[6] |
| QXP | And He will punish the hypocrite men and the hypocrite women and the idolater men and idolater women who hold evil assumptions and plans against Allah. Around them is a circle of their disruptive deeds, and Allah's Disapproval is upon them and He deprives them of His Grace. For them He has readied Hell, and how miserable is that as a destination! |
| Maulana Ali | And (that) He may chastise the hypocritical men and the hypocritical women, and the polytheistic men and their polytheistic women, the entertainers of evil thoughts about Allah. On them is the evil turn, and Allah is wroth with them and has cursed them and prepared hell for them; and evil is the resort. |
| Free Minds | And He will punish the hypocrite men and the hypocrite women, and the idolater men and the idolater women, who think evil thoughts about God. Their evil will come back to them, and God was angry with them, and He has cursed them and prepared for them Hell. What a miserable destiny! |
| Qaribullah | and that He might punish the hypocrites and the idolaters, both men and women, and those who think evil thoughts of Allah. An evil turn (of fortune) will befall them. The Wrath of Allah is on them, and He has cursed them and prepared for them Gehenna (Hell), an evil arrival! |
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| George Sale | And that He may punish the hypocritical men, and the hypocritical women, and the idolaters, and the idolatresses, who conceive an ill opinion of God. They shall experience a turn of evil fortune; and God shall be angry with them, and shall curse them, and hath prepared hell for them; an ill journey shall it be thither! |
| JM Rodwell | And that He may punish the hypocritical men and the hypocritical women, and the men and women who join other gods with God, and think evil thoughts of Him. Theirs shall be a round of evil; and God is angry with them and curseth them, and hath prepared Hell |
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| Asad | And [God has willed] to impose suffering [in the life to come] on the hypocrites, both men and women, and on those who ascribe divinity to aught beside Him, both men and women: all who entertain evil thoughts about God. [I.e., who deny His existence or man's responsibility to Him, or offend against the concept of His oneness.] Evil encompasses them from all sides, and God's condemnation rests upon them; and He has rejected them [from His grace], and has readied hell for them: and how evil a journey's end! |
al-Fath 048:007
| 48:7 ولله جنود السماوات والارض وكان الله عزيزا حكيما |
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| Transliteration | Walillahi junoodu alssamawati waal-ardi wakana Allahu AAazeezan hakeeman |
| Literal | And to God (are) the skies'/space's and the earth's/Planet Earth's soldiers/warriors, and God was/is glorious/mighty , wise/judicious. |
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| Yusuf Ali | For to Allah belong the Forces of the heavens and the earth; and Allah is Exalted in Power, Full of Wisdom. |
| Pickthal | Allah's are the hosts of the heavens and the earth, and Allah is ever Mighty, Wise. |
| Arberry | To God belong the hosts of the heavens and the earth; God is All-mighty, All-wise. |
| Shakir | And Allah's are the hosts of the heavens and the earth; and Allah is Mighty, Wise. |
| Sarwar | To God belong the armies of the heavens and the earth. God is Majestic and All-wise. |
| Khalifa | To GOD belongs all the forces in the heavens and the earth. GOD is Almighty, Most Wise. |
| Hilali/Khan | And to Allah belong the hosts of the heavens and the earth. And Allah is Ever All-Knower, All-Wise. |
| H/K/Saheeh | And to Allah belong the soldiers of the heavens and the earth. And ever is Allah Exalted in Might and Wise. |
| Malik | To Allah belongs the forces of the heavens and the earth; and Allah is All-Mighty, All-Wise.[7] |
| QXP | Unto Allah belong all Forces in the Highs and the Lows, and Allah is Almighty, Wise. (45:22). |
| Maulana Ali | And Allah’s are the hosts of the heavens and the earth; and Allah is ever Mighty, Wise. |
| Free Minds | And to God belongs the soldiers of the heavens and the Earth. And God is Noble, Wise. |
| Qaribullah | To Allah belong the armies of the heavens and the earth. Allah is the Almighty and the Wise. |
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| George Sale | Unto God belong the hosts of heaven and earth; and God is mighty and wise. |
| JM Rodwell | The armies of the Heavens and of the Earth are God's, and God is Mighty, Wise! |
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| Asad | For, God's are all the forces of the heavens and the earth; and God is indeed almighty, truly wise! |
al-Fath 048:008
| 48:8 انا ارسلناك شاهدا ومبشرا ونذيرا |
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| Transliteration | Inna arsalnaka shahidan wamubashshiran wanatheeran |
| Literal | That We sent you (as) a witness/testifier, and (as an) announcer of good news, and a warner/giver of notice . |
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| Yusuf Ali | We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a Warner: |
| Pickthal | Lo! We have sent thee (O Muhammad) as a witness and a bearer of good tidings and a warner, |
| Arberry | Surely We have sent thee as a witness, good tidings to bear, and warning, |
| Shakir | Surely We have sent you as a witness and as a bearer of good news and as a warner, |
| Sarwar | We have sent you as a witness, a bearer of glad news, and a warner, |
| Khalifa | We have sent you as a witness, a bearer of good news, and a warner. |
| Hilali/Khan | Verily, We have sent you (O Muhammad SAW) as a witness, as a bearer of glad tidings, and as a warner. |
| H/K/Saheeh | Indeed, We have sent you as a witness and a bringer of good tidings and a warner |
| Malik | O Prophet, We have sent you as a witness, as a bearer of good news, and as a Warner.[8] |
| QXP | Verily (O Prophet), We have sent you as a witness (to the Truth and to these people) and a herald of glad news and a Warner. (2:143). |
| Maulana Ali | Surely We have sent thee as a witness and as a bearer of good news and as a warner, |
| Free Minds | We have sent you as a witness, a bearer of good news, and a warner. |
| Qaribullah | We have sent you (Prophet Muhammad) as a witness and as a bearer of glad tidings and warning, |
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| George Sale | Verily We have sent thee to be a witness and a bearer of good tidings, and a denouncer of threats; |
| JM Rodwell | Verily, we have sent thee to be a witness and a herald of good (an announcer), and a warner, |
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| Asad | VERILY, [O Muhammad,] We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner - |
al-Fath 048:009
| 48:9 لتؤمنوا بالله ورسوله وتعزروه وتوقروه وتسبحوه بكرة واصيلا |
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| Transliteration | Litu/minoo biAllahi warasoolihi watuAAazziroohu watuwaqqiroohu watusabbihoohu bukratan waaseelan |
| Literal | To believe with (in) God and His messenger, and you support/aid Him , and you dignify/honour/respect Him , and you praise/glorify Him (at) daybreaks/early mornings and evening to sunset . |
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| Yusuf Ali | In order that ye (O men) may believe in Allah and His Messenger, that ye may assist and honour Him, and celebrate His praise morning and evening. |
| Pickthal | That ye (mankind) may believe in Allah and His messenger, and may honour Him, and may revere Him, and may glorify Him at early dawn and at the close of day. |
| Arberry | that you may believe in God and His Messenger and succour Him, and reverence Him, and that you may give Him glory at the dawn and in the evening. |
| Shakir | That you may believe in Allah and His Messenger and may aid him and revere him; and (that) you may declare His glory, morning and evening. |
| Sarwar | so that you (people) may believe in God and His Messenger, help, and respect God and glorify Him in the morning and the evening. |
| Khalifa | That you people may believe in GOD and His messenger, and reverence Him, and observe Him, and glorify Him, day and night. |
| Hilali/Khan | In order that you (O mankind) may believe in Allah and His Messenger (SAW), and that you assist and honour him (SAW), and (that you) glorify (Allahs) praises morning and afternoon. |
| H/K/Saheeh | That you [people] may believe in Allah and His Messenger and honor him and respect the Prophet and exalt Allah morning and afternoon. |
| Malik | So that you, O people, may believe in Allah and His Messenger, and that you may help him and honor him and glorify Allah morning and evening.[9] |
| QXP | So that you mankind may believe in Allah and His Messenger. Therefore, support the Messenger and honor him and do your best to establish the Glory of Allah from morning to evening. (33:41-42). |
| Maulana Ali | That you may believe in Allah and His Messenger and may aid him and revere him. And (that) you may declare His glory, morning and evening. |
| Free Minds | So that you may believe in God and His messenger, and that you may support Him, honour Him, and glorify Him, morning and evening. |
| Qaribullah | so that you believe in Allah and His Messenger and that you support him, revere him (Prophet Muhammad), and exalt Him (Allah), at the dawn and in the evening. |
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| George Sale | that ye may believe in God, and his Apostle; and may assist Him, and revere Him, and praise Him morning and evening. |
| JM Rodwell | That ye may believe on God and on His Apostle; and may assist Him, and honour Him, and praise him, morning and evening. |
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| Asad | so that you [O men] might believe in God and His Apostle, and might honour Him, and revere Him, and extol His limitless glory from morn to evening. [Lit., "at morn and evening", i.e., at all times.] |
al-Fath 048:010
| 48:10 ان الذين يبايعونك انما يبايعون الله يد الله فوق ايديهم فمن نكث فانما ينكث على نفسه ومن اوفى بما عاهد عليه الله فسيؤتيه اجرا عظيما |
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| Transliteration | Inna allatheena yubayiAAoonaka innama yubayiAAoona Allaha yadu Allahi fawqa aydeehim faman nakatha fa-innama yankuthu AAala nafsihi waman awfa bima AAahada AAalayhu Allaha fasayu/teehi ajran AAatheeman |
| Literal | That truly those who pledge/swear loyalty to you , truly/indeed they pledge/swear loyalty (to) God, God's hand (is) above/over their hands, so who broke/breached , so but He breaks/breached on (to) himself, and who fulfilled/completed with what he promised/pledged on it (to) God, so He will give/bring him a great reward . |
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| Yusuf Ali | Verily those who plight their fealty to thee do no less than plight their fealty to Allah: the Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,- Allah will soon grant him a great Reward. |
| Pickthal | Lo! those who swear allegiance unto thee (Muhammad), swear allegiance only unto Allah. The Hand of Allah is above their hands. So whosoever breaketh his oath, breaketh it only to his soul's hurt; while whosoever keepeth his covenant with Allah, on him will He bestow immense reward. |
| Arberry | Those who swear fealty to thee swear fealty in truth to God; God's hand is over their hands. Then whosoever breaks his oath breaks it but to his own hurt; and whoso fulfils his covenant made with God, God will give him a mighty wage. |
| Shakir | Surely those who swear allegiance to you do but swear allegiance to Allah; the hand of Allah is above their hands. Therefore whoever breaks (his faith), he breaks it only to the injury of his own soul, and whoever fulfills what he has covenanted with Allah, He will grant him a mighty reward. |
| Sarwar | Those who pledge obedience to you are, in fact, pledging obedience to God. The hands of God are above their hands. As for those who disregard their pledge, they do so only against their own souls. Those who fulfill their promise to God will receive a great reward. |
| Khalifa | Surely, those who pledge allegiance to you, are pledging allegiance to GOD. GOD approves their pledge; He places His hand above their hands. Those who violate such a pledge, commit the violation to their own detriment. As for those who fulfill their pledge with GOD, He will grant them a great recompense. |
| Hilali/Khan | Verily, those who give Baia (pledge) to you (O Muhammad SAW) they are giving Baia (pledge) to Allah. The Hand of Allah is over their hands. Then whosoever breaks his pledge, breaks only to his own harm, and whosoever fulfills what he has covenanted with Allah, He will bestow on him a great reward. |
| H/K/Saheeh | Indeed, those who pledge allegiance to you, [O Muúammad] they are actually pledging allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the detriment of himself. And he who fulfills that which he has promised Allah He will give him a great reward. |
| Malik | Surely those who swore allegiance to you O Prophet, indeed swore allegiance to Allah Himself. The Hand of Allah was above their hands. Now, the one who will break his pledge, will break it at his own peril, and the one who will keep his pledge that he has made with Allah, shall soon be given a great reward by Him.[10] |
| QXP | Behold, all who pledge allegiance to you (O Prophet), in fact pledge allegiance to Allah. The Hand of Allah is above their hands. Hence, whoever shatters his pledge, shatters his own 'Self'. And whoever keeps his pledge with Allah, to him He will grant a Supreme Reward. (9:111). |
| Maulana Ali | Those who swear allegiance to thee do but swear allegiance to Allah. The hand of Allah is above their hands. So whoever breaks (his faith), he breaks it only to his soul’s injury. And whoever fulfils his covenant with Allah, He will grant him a mighty reward. |
| Free Minds | Those who pledge allegiance to you, are in-fact pledging allegiance to God; God's hand is above their hands. Those of them who violate such a pledge, are violating it only upon themselves. And whosoever fulfills what he has pledged to God, then He will grant him a great reward. |
| Qaribullah | Those who swear allegiance to you swear allegiance to Allah. The Hand of Allah is above their hands. He who breaks his oath breaks it against his self, but for he that keeps his covenant made with Allah, Allah shall give him a mighty wage. |
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| George Sale | Verily they who swear fealty unto thee, swear fealty unto God: The hand of God is over their hands. Whoever shall violate his oath, will violate the same to the hurt only of his own soul: But whoever shall perform that which he hath covenanted with God, He will surely give him a great reward. |
| JM Rodwell | In truth, they who plighted fealty to thee, really plighted that fealty to God: the hand of God was over their hands! Whoever, therefore, shall break his oath shall only break it to his own hurt; but whoever shall be true to his engagement with God, He wil |
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| Asad | Behold, all who pledge their allegiance to thee pledge their allegiance to God: the hand of God is over their hands. [This refers, in the first instance, to the pledge of faith and allegiance (bayat ar-ridwan) which the Muslims assembled at Hudaybiyyah gave to the Prophet (see introductory note). Beyond this historical allusion, however, the above sentence implies that as one's faith in God's message- bearer is to all intents and purposes synonymous with a declaration of faith in God Himself, so does one's willingness to obey God necessarily imply a willingness to obey His message-bearer. The phrase "the hand of God is over their hands" does not merely allude to the hand-clasp with which all of the Prophet's followers affirmed their allegiance to him, but is also a metaphor for His being a witness to their pledge.] Hence, he who breaks his oath, breaks it only to his own hurt; whereas he who remains true to what he has pledged unto God, on him will He bestow a reward supreme. |
al-Fath 048:011
| 48:11 سيقول لك المخلفون من الاعراب شغلتنا اموالنا واهلونا فاستغفر لنا يقولون بالسنتهم ماليس في قلوبهم قل فمن يملكم من الله شيئا ان اراد بكم ضرا او اراد بكم نفعا بل كان الله بما تعملون خبيرا |
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| Transliteration | Sayaqoolu laka almukhallafoona mina al-aAArabi shaghalatna amwaluna waahloona faistaghfir lana yaqooloona bi-alsinatihim ma laysa fee quloobihim qul faman yamliku lakum mina Allahi shay-an in arada bikum darran aw arada bikum nafAAan bal kana Allahu bima taAAmaloona khabeeran |
| Literal | The remaining behind from the Arabs will say to you: "Our properties/wealths and our families/relations preoccupied/distracted us , so ask for forgiveness for us." They say with their tongues what (is) not in their hearts/minds , say: "So who owns/possesses for you from God a thing, if He willed/wanted/intended harm with (for) you, or He willed/wanted/intended with (for) you benefit/usefulness? But God was/is with what you make/do an expert/experienced." |
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| Yusuf Ali | The desert Arabs who lagged behind will say to thee: "We were engaged in (looking after) our flocks and herds, and our families: do thou then ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if His Will is to give you some loss or to give you some profit? But Allah is well acquainted with all that ye do. |
| Pickthal | Those of the wandering Arabs who were left behind will tell thee: Our possessions and our households occupied us, so ask forgiveness for us! They speak with their tongues that which is not in their hearts. Say: Who can avail you aught against Allah, if He intend you hurt or intend you profit? Nay, but Allah is ever Aware of what ye do. |
| Arberry | The Bedouins who were left behind will say to thee, 'We were occupied by our possessions and our families; so ask forgiveness for us!' They say with their tongues what is not in their hearts. Say: 'Who can avail you aught against God, if He desires hurt for you, or desires profit for you? Nay, but God is ever aware of the things you do. |
| Shakir | Those of the dwellers of the desert who were left behind will say to you: Our property and our families kept us busy, so ask forgiveness for us. They say with their tongues what is not in their hearts. Say: Then who can control anything for you from Allah if He intends to do you harm or if He intends to do you good; nay, Allah is Aware of what you do: |
| Sarwar | The bedouins who lag behind in taking part in the battle say to you, "Ask forgiveness for us; we were busy with our property and household." They speak what is not in their hearts. (Muhammad), tell them, "Who will help you against God, if He intends to harm you, who will prevent Him from benefitting you? In fact, God is Well Aware of whatever you do". |
| Khalifa | The sedentary Arabs who stay behind will say, "We have been preoccupied with our money and our families, so ask forgiveness for us!" They utter with their tongues what is not in their hearts. Say, "Who can protect you from GOD, if He willed any adversity for you, or if He willed any blessing for you?" GOD is fully Cognizant of everything you do. |
| Hilali/Khan | Those of the bedouins who lagged behind will say to you: "Our possessions and our families occupied us, so ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if He intends you hurt or intends you benefit? Nay, but Allah is Ever All-Aware of what you do. |
| H/K/Saheeh | Those who remained behind of the bedouins will say to you, "Our properties and our families occupied us, so ask forgiveness for us." They say with their tongues what is not within their hearts. Say, "Then who could prevent Allah at all if He intended for you harm or intended for you benefit? Rather, ever is Allah, with what you do, Acquainted. |
| Malik | The beduin Arabs who stayed behind will soon say to you: "Our goods and families kept us occupied, so please ask forgiveness for us." They say with their tongues what is not in their hearts. Tell them: "Who can intervene on your behalf with Allah if it be His will to do you harm or He pleases to do you good? Allah is well aware of your actions.[11] |
| QXP | The Bedouins, who were left behind, will tell you, "Our properties and families kept us occupied, so ask forgiveness for us!" They will utter with their tongues what is not in their hearts. Say, "Who can avert from you Allah's Law of Requital, whether it is harm or benefit to you?" Nay, but Allah is Aware of all that you do. |
| Maulana Ali | Those of the dwellers of the desert who lagged behind will say to thee: Our property and our families kept us busy, so ask forgiveness for us. They say with their tongues what is not in their hearts. Say: Then who can control aught for you from Allah, if He intends to do you harm or if He intends to do you good. Nay, Allah is ever Aware of what you do. |
| Free Minds | The Nomads who lagged behind will say to you: "We were preoccupied with our money and our family, so ask forgiveness for us." They say with their tongues what is not in their hearts. Say: "Who then would possess any power for you against God if He wanted harm to afflict you or if He wanted benefit for you?" No, God is fully Aware of everything you do. |
| Qaribullah | The Bedouins who lagged behind will say to you: 'We were occupied with our possessions and families, so ask Allah to forgive us. ' But they say with their tongues what they do not mean in their hearts. Say: 'Who can help you against Allah if it is that He wills harm for you or desires benefit for you? Allah is Aware of what you do. ' |
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| George Sale | The Arabs of the desert who were left behind will say unto thee, our substance and our families employed us, so that we went not forth with thee to war; wherefore ask pardon for us. They speak that with their tongues, which is not in their hearts. Answer, who shall be able to obtain for you any thing from God to the contrary, if he is pleased to afflict you, or is pleased to be gracious unto you? Yea verily, God is well acquainted with that which ye do. |
| JM Rodwell | The Arabs who took not the field with you, will say to thee, "We were engaged with our property and our families; therefore ask thou pardon for us." They speak with their tongues what is not in their hearts. SAY: And who can have any power over God in your |
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| Asad | Those of the bedouin who stayed behind^ will say unto thee: [Lit., "who were left behind": i.e., the bedouin belonging to the tribes of Ghifar, Muzaynah, Juhaynah, Ashja, Aslam and Dhayl, who, although allied with the Prophet and outwardly professing Islam, refused under various pretexts to accompany him on his march to Mecca (which resulted in the Truce of Hudaybiyyah), since they were convinced that the Meccans would give battle and destroy the unarmed Muslims (Zamakhshari). The excuses mentioned in the sequence were made after the Prophet's and his followers' successful return to Medina; hence the future tense, sayaqul.] "[The need to take care of] our chattels and our families kept us busy: do then, [O Prophet,] ask God to forgive us!" [Thus,] they will utter with their tongues something that is not in their hearts. [Implying that the excuses which they would proffer would be purely hypocritical.] Say: "Who, then, has it in his power to avert from you aught that God may have willed, [Lit., "has anything in his power (that could be obtained) in your behalf from God": a construction which, in order to become meaningful in translation, necessitates a paraphrase.] whether it be His will to harm you or to confer a benefit on you? Nay, but God is fully aware of what you do! |
al-Fath 048:012
| 48:12 بل ظننتم ان لن ينقلب الرسول والمؤمنون الى اهليهم ابدا وزين ذلك في قلوبكم وظننتم ظن السوء وكنتم قوما بورا |
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| Transliteration | Bal thanantum an lan yanqaliba alrrasoolu waalmu/minoona ila ahleehim abadan wazuyyina thalika fee quloobikum wathanantum thanna alssaw-i wakuntum qawman booran |
| Literal | But you thought/supposed that the messenger and the believers will never/not return/turn around to their families/relations ever (E), and that was decorated/beautified in your hearts/minds , and you thought/assumed the bad's/evil's thought/assumption, and you were a destroyed/failed nation. |
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| Yusuf Ali | "Nay, ye thought that the Messenger and the Believers would never return to their families; this seemed pleasing in your hearts, and ye conceived an evil thought, for ye are a people lost (in wickedness)." |
| Pickthal | Nay, but ye deemed that the messenger and the believers would never return to their own folk, and that was made fairseeming in your hearts, and ye did think an evil thought, and ye were worthless folk. |
| Arberry | Nay, but you thought that the Messenger and the believers would never return to their families, and that was decked out fair in your hearts, and you thought evil thoughts, and you were a people corrupt.' |
| Shakir | Nay! you rather thought that the Messenger and the believers would not return to their families ever, and that was made fairseeming to your hearts and you thought an evil thought and you were a people doomed to perish. |
| Sarwar | You thought the Messenger and the believers would never ever return to their families and this attracted your hearts and caused you to develop evil suspicions. You are a wrong doing people. |
| Khalifa | You secretly believed that the messenger and the believers will be defeated and never come back to their families, and this was firmly established in your hearts. You harbored evil thoughts and turned into wicked people. |
| Hilali/Khan | "Nay, but you thought that the Messenger (SAW) and the believers would never return to their families; and that was made fair-seeming in their hearts, and you did think an evil thought and you became a useless people going for destruction." |
| H/K/Saheeh | But you thought that the Messenger and the believers would never return to their families, ever, and that was made pleasing in your hearts. And you assumed an assumption of evil and became a people ruined." |
| Malik | Rather you thought that the Messenger and the believers would never return to their families; this fancy seemed pleasing to your hearts. You conceived evil thoughts and thus incurred damnation."[12] |
| QXP | Nay, you thought that the Messenger and the believers would never come back to their folk and families. And it was made pleasing in your hearts that you did think evil, for, you are a people devoid of virtue." |
| Maulana Ali | Nay, you thought that the messenger and the believers would never return to their families, and that was made fair-seeming in your hearts, and your thought an evil thought, and you are a people doomed to perish. |
| Free Minds | Alas, you thought that the messenger and the believers would not return to their families, and this was deemed pleasant in your hearts, and you thought the worst thoughts; you were a wicked people. |
| Qaribullah | No, you thought that the Messenger and the believers would never return to their families, and this was made to seem fair in your hearts so you harbored evil thoughts, and so you are a destroyed nation. |
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| George Sale | Truely ye imagined that the Apostle and the true believers would never return to their families; and this was prepared in your hearts: But ye imagined an evil imagination; and ye are a corrupt people. |
| JM Rodwell | But ye thought that the Apostle and the faithful could never more come back to their families; and your hearts were pleased at this; and ye thought an evil thought of this expedition, and ye became an undone people: |
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| Asad | Nay, you thought that the Apostle and the believers would never return to their kith and kin: and this seemed goodly to your hearts. [Implying that the real sympathies of those bedouin were with the pagan Quraysh rather than with the Muslims.] And you entertained [such] evil thoughts because you have always been people devoid of all good!" |
al-Fath 048:013
| 48:13 ومن لم يؤمن بالله ورسوله فانا اعتدنا للكافرين سعيرا |
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| Transliteration | Waman lam yu/min biAllahi warasoolihi fa-inna aAAtadna lilkafireena saAAeeran |
| Literal | And who did not believe with (in) God, and His messenger, so We, We prepared to the disbelievers (a) blazing/inflaming (inferno). |
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| Yusuf Ali | And if any believe not in Allah and His Messenger, We have prepared, for those who reject Allah, a Blazing Fire! |
| Pickthal | And so for him who believeth not in Allah and His messenger - Lo! We have prepared a flame for disbelievers. |
| Arberry | Whoso believes not in God and His Messenger, We have prepared for the unbelievers a Blaze. |
| Shakir | And whoever does not believe in Allah and His Messenger, then surely We have prepared burning fire for the unbelievers. |
| Sarwar | Those who do not believe in God and His Messenger should know that We have prepared hell for the disbelievers. |
| Khalifa | Anyone who refuses to believe in GOD and His messenger, we have prepared for the disbelievers a hellfire. |
| Hilali/Khan | And whosoever does not believe in Allah and His Messenger (Muhammad SAW), then verily, We have prepared for the disbelievers a blazing Fire . |
| H/K/Saheeh | And whoever has not believed in Allah and His Messenger then indeed, We have prepared for the disbelievers a Blaze. |
| Malik | He who does not believe in Allah and His Messenger, We have prepared a blazing fire for such unbelievers.[13] |
| QXP | As for him who denies Allah and His Messenger - behold, We have prepared a Flame for rejecters of the Truth. |
| Maulana Ali | And whoever believes not in Allah and His Messenger -- then surely We have prepared burning Fire for the disbelievers. |
| Free Minds | Anyone who does not believe in God and His messenger, then We have prepared for the rejecters a Hellfire. |
| Qaribullah | But whosoever disbelieves in Allah and His Messenger; We have prepared a Blazing Fire for the unbelievers. |
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| George Sale | Whoso believeth not in God and his Apostle, verily We have prepared burning fire for the unbelievers. |
| JM Rodwell | For, whoso believeth not in God, and His Apostle. . . . Verily, we have got ready the flame for the Infidels! |
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| Asad | Now as for those who will not believe in God and His Apostle - verily, We have readied a blazing flame for all [such] deniers of the truth! |
al-Fath 048:014
| 48:14 ولله ملك السماوات والارض يغفر لمن يشاء ويعذب من يشاء وكان الله غفورا رحيما |
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| Transliteration | Walillahi mulku alssamawati waal-ardi yaghfiru liman yashao wayuAAaththibu man yashao wakana Allahu ghafooran raheeman |
| Literal | And to God (are) the skies'/space's and the earth's/Planet Earth's ownership/kingdom , He forgives to whom He wills/wants, and He tortures whom He wills/wants, and God was/is forgiving/blessing. |
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| Yusuf Ali | To Allah belongs the dominion of the heavens and the earth: He forgives whom He wills, and He punishes whom He wills: but Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | And Allah's is the Sovereignty of the heavens and the earth. He forgiveth whom He will, and punisheth whom He will. And Allah is ever Forgiving, Merciful. |
| Arberry | To God belongs the kingdom of the heavens and of the earth; whomsoever He will He forgives, and whomsoever He will He chastises; God is All-forgiving, All-compassionate. |
| Shakir | And Allah's is the kingdom. of the heavens and the earth; He forgives whom He pleases and punishes whom He pleases, and Allah is Forgiving, Merciful. |
| Sarwar | To God belongs the kingdom of the heavens and the earth. He forgives or punishes whomever He wants. God is All-forgiving and All-merciful. |
| Khalifa | To GOD belongs the sovereignty of the heavens and the earth. He forgives whomever He wills, and punishes whomever He wills. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And to Allah belongs the sovereignty of the heavens and the earth, He forgives whom He wills, and punishes whom He wills. And Allah is Ever Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | And to Allah belongs the dominion of the heavens and the earth. He forgives whom He wills and punishes whom He wills. And ever is Allah Forgiving and Merciful. |
| Malik | To Allah belongs the kingdom of the heavens and the earth: He forgives whom He pleases and He punishes whom He wills. Allah is All-Forgiving, Most Merciful.[14] |
| QXP | To Allah belongs the Kingdom of the heavens and the earth. He forgives and punishes according to His Law of Requital. And Allah is Absolver of imperfections, Compassionate. |
| Maulana Ali | And Allah’s is the kingdom of the heavens and the earth. He forgives whom He pleases and chastises whom He pleases. And Allah is ever Forgiving, Merciful. |
| Free Minds | And to God is the sovereignty of the heavens and the Earth. He forgives whomever He wills, and punishes whomever He wills. God is Forgiver, Merciful. |
| Qaribullah | To Allah belongs the Kingdom of the heavens and the earth. He forgives whom He will and punishes whom He will. Allah is Forgiving and Merciful. |
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| George Sale | Unto God belongeth the kingdom of heaven and earth: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth; and God is inclined to forgive, and merciful. |
| JM Rodwell | And God's is the kingdom of the Heavens and of the Earth: Whom He will He forgiveth, and whom He will He punisheth: and God is Gracious, Merciful! |
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| Asad | But God's is the dominion over the heavens and the earth: He forgives whomever He wills, and imposes suffering on whomever He wills - and [withal,] He is indeed much-forgiving, a dispenser of grace. [Implying that He may forgive even the most hardened sinners if they truly repent and mend their ways: an allusion to what the Prophet was to say according to verse 16.] |
al-Fath 048:015
| 48:15 سيقول المخلفون اذا انطلقتم الى مغانم لتاخذوها ذرونا نتبعكم يريدون ان يبدلوا كلام الله قل لن تتبعونا كذلكم قال الله من قبل فسيقولون بل تحسدوننا بل كانوا لايفقهون الا قليلا |
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| Transliteration | Sayaqoolu almukhallafoona itha intalaqtum ila maghanima lita/khuthooha tharoona nattabiAAkum yureedoona an yubaddiloo kalama Allahi qul lan tattabiAAoona kathalikum qala Allahu min qablu fasayaqooloona bal tahsudoonana bal kanoo la yafqahoona illa qaleelan |
| Literal | The remaining behind, will say when/if you set out to (for) winnings/spoils of war to take/receive it: "Leave us, we follow you." They want/intend that (E) they exchange/replace God's speech , say: "You will never/not follow us, as/like that God said from before." So they will say: "But you envy us ."But they were not understanding except little . |
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| Yusuf Ali | Those who lagged behind (will say), when ye (are free to) march and take booty (in war): "Permit us to follow you." They wish to change Allah's decree: Say: "Not thus will ye follow us: Allah has already declared (this) beforehand": then they will say, "But ye are jealous of us." Nay, but little do they understand (such things). |
| Pickthal | Those who were left behind will say, when ye set forth to capture booty: Let us go with you. They fain would change the verdict of Allah. Say (unto them, O Muhammad): Ye shall not go with us. Thus hath Allah said beforehand. Then they will say: Ye are envious of us. Nay, but they understand not, save a little. |
| Arberry | The Bedouins who were left behind will say, when you set forth after spoils, to take them, 'Let us follow you,' desiring to change God's words. Say: 'You shall not follow us; so God said before.' Then they will say, 'Nay, but you' are jealous of us.' Nay, but they have not understood except a little. |
| Shakir | Those who are left behind will say when you set forth for the gaining of acquisitions: Allow us (that) we may follow you. They desire to change the world of Allah. Say: By no means shall you follow us; thus did Allah say before. But they will say: Nay! you are jealous of us. Nay! they do not understand but a little. |
| Sarwar | The laggardly Bedouins will say, "When you leave to collect the spoils, let us follow you." They want to alter the command of God (that only the participating believers are entitled to such benefit). Tell them, "You can never follow us for such a purpose. God has said before and He will say again (what type of people you are). In fact, you are jealous of us." The truth is that they understand very little. |
| Khalifa | The sedentary who stay behind will say, when you are expected to collect spoils of war, "Let us follow you to share in this!" They thus wish to alter GOD's words. Say, "You will not follow us. This is GOD's decision." They will then say, "You must be envious of us (for staying behind)." Indeed, they rarely understood anything. |
| Hilali/Khan | Those who lagged behind will say, when you set forth to take the spoils, "Allow us to follow you," They want to change Allahs Words. Say: "You shall not follow us; thus Allah has said beforehand." Then they will say: "Nay, you envy us." Nay, but they understand not except a little. |
| H/K/Saheeh | Those who remained behind will say when you set out toward the war booty to take it, "Let us follow you." They wish to change the words of Allah. Say, "Never will you follow us. Thus did Allah say before." So they will say, "Rather, you envy us." But [in fact] they were not understanding except a little. |
| Malik | When you set forth to take the spoils of war, those who stayed behind will say: "Let us come with you." They wish to change Allah’s decree. Tell them plainly: "You shall not come with us. Allah has already said this before." Then they will say: "Nay! But you are jealous of us." Whereas there is no question of jealousy, but little do they understand such things.[15] |
| QXP | Those who had stayed behind will say - if you go forth to a battle that holds promise of a booty, "Allow us to follow you." They seek to change the Word of Allah. Say, "You shall by no means go with us. This is what Allah has decreed already." Then they will say, "You are envious of us." Nay, but very little it is that they understand (of selfless service). (The battle is no longer to be seen as a means of winning booty, it is allowed only for liberty and self-defense. That is the Word of Allah (8:1), (2:167), (2:193), (60:8-9). |
| Maulana Ali | Those who lagged behind will say, when you set forth to acquire gains: Allow us to follow you. They desire to change the word of Allah. Say: You shall not follow us. Thus did Allah say before. But they will say: Nay, you are jealous of us. Nay, they understand not but a little. |
| Free Minds | Those who lagged behind will say, when you venture out to collect the spoils: "Let us follow you!" They want to change God's words. Say: "You will not follow us; this is what God has decreed beforehand." They will then Say: "No, you are envious of us." Alas, they rarely understood anything. |
| Qaribullah | When you set forth to take the spoils, those Bedouins who lagged behind will say: 'Let us follow you. ' They hope to change the Words of Allah. Say: 'You shall not follow us. Allah has said so before. ' They will reply: 'No, you are envious of us. ' Rather, they have only understood a little! |
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| George Sale | Those who were left behind will say, when ye go forth to take the spoil, suffer us to follow you. They seek to change the word of God. Say, ye shall by no means follow us: Thus hath God said heretofore. They will reply, nay; ye envy us a share of the booty. But they are men of small understanding. |
| JM Rodwell | They who took not the field with you will say, when ye go forth to the spoil to take it, "Let us follow you." Fain would they change the word of God. SAY: Ye shall by no means follow us: thus hath God said already. They will say, "Nay, ye are jealous of us |
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| Asad | As soon as you [O believers] are about to set forth on a war that promises booty, [Lit., "set forth to take booty": i.e., any expedition other than against the Quraysh of Mecca, with whom the Prophet had just concluded a truce. This is generally taken as an allusion to the forthcoming war against the Jews of Khaybar (in the year 7 H.), but the meaning may well be more general.] those who stayed behind [aforetime] will surely say, "Allow us to go with you" - [thus showing that] they would like to alter the Word of God. [Evidently a reference to 8:1 - "All spoils of war belong to God and the Apostle" - which, as pointed out in the note on that verse, implies that no individual warrior can have any claim to the booty obtained in war. Moreover, fighting for the sake of booty contravenes the very principle of a "war in God's cause", which may be waged only in defense of faith or liberty (cf. note on 2:190), "until there is no more oppression and all worship is devoted to God alone" (see 2:193 and the corresponding note). It is to these principles, too, that the Prophet's anticipated answer, mentioned in the sequence, refers.] Say: "By no means shall you go with us: God has declared aforetime^ [to whom all spoils shall belong]." [I.e., in the first verse of Al-Anfal, which was revealed in the year 2 H. (see preceding note).] Thereupon they will [surely] answer, "Nay, but you begrudge us [our share of booty]!" Nay, they can grasp but so little of the truth! |
al-Fath 048:016
| 48:16 قل للمخلفين من الاعراب ستدعون الى قوم اولي باس شديد تقاتلونهم او يسلمون فان تطيعوا يؤتكم الله اجرا حسنا وان تتولوا كماتوليتم من قبل يعذبكم عذابا اليما |
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| Transliteration | Qul lilmukhallafeena mina al-aAArabi satudAAawna ila qawmin olee ba/sin shadeedin tuqatiloonahum aw yuslimoona fa-in tuteeAAoo yu/tikumu Allahu ajran hasanan wa-in tatawallaw kama tawallaytum min qablu yuAAaththibkum AAathaban aleeman |
| Literal | Say to the remaining behind from the Arabs, (often mistranslated as nomads or Bedouins although this verse clearly explains that they are a nation of city dwellers): "You will be called to a nation (owners) of (a) strong (severe) might/power , you fight/kill them or they submit/surrender, so if you obey, God gives/brings you a good/beautiful, reward , and if you turn away as/like you turned away from before, He tortures you a painful torture." |
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| Yusuf Ali | Say to the desert Arabs who lagged behind: "Ye shall be summoned (to fight) against a people given to vehement war: then shall ye fight, or they shall submit. Then if ye show obedience, Allah will grant you a goodly reward, but if ye turn back as ye did before, He will punish you with a grievous Penalty." |
| Pickthal | Say unto those of the wandering Arabs who were left behind: Ye will be called against a folk of mighty prowess, to fight them until they surrender; and if ye obey, Allah will give you a fair reward; but if ye turn away as ye did turn away before, He will punish you with a painful doom. |
| Arberry | Say to the Bedouins who were left behind: 'You shall be called against a people possessed of great might' to fight them, or they surrender. If you obey, God will give you a goodly wage; but if you turn your backs, as you turned your backs before, He will chastise you with a painful chastisement.' |
| Shakir | Say to those of the dwellers of the desert who were left behind: You shall soon be invited (to fight) against a people possessing mighty prowess; you will fight against them until they submit; then if you obey, Allah will grant you a good reward; and if you turn back as you turned back before, He will punish you with a painful punishment. |
| Sarwar | Tell the laggardly Bedouins, "You will be called to face strong people whom you will fight right to the end or who will submit to you. If you obey the Messenger, God will give you a good reward. But if you turn away as you did before, God will make you suffer a painful torment. |
| Khalifa | Say to the sedentary Arabs who stay behind, "You will be invited to face powerful people and to fight them, unless they submit. If you obey, GOD will reward you with a generous recompense. But if you turn away again, as you did in the past, He will requite you with a painful retribution." |
| Hilali/Khan | Say (O Muhammad SAW) to the bedouins who lagged behind: "You shall be called to fight against a people given to great warfare, then you shall fight them, or they shall surrender. Then if you obey, Allah will give you a fair reward, but if you turn away as you did turn away before, He will punish you with a painful torment." |
| H/K/Saheeh | Say to those who remained behind of the bedouins, "You will be called to [face] a people of great military might; you may fight them, or they will submit. So if you obey, Allah will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment." |
| Malik | Tell the beduin Arabs who stayed behind: "You shall soon be called upon to fight against a mighty people then either you will fight or they will embrace Islam. Then if you obey, Allah will grant you a good reward, but if you turn away as you have done before, He will inflict on you a painful penalty."[16] |
| QXP | Say to these desert Arabs who had stayed behind, "Soon you will be called against a people mighty in warfare, to fight them until they surrender. And if you obey, Allah will give you a beautiful reward. But if you turn away, as you did turn away before, He will punish you with a painful suffering." |
| Maulana Ali | Say to those of the dwellers of the desert who lagged behind: You will soon be called against a people of mighty prowess to fight against them until they submit. Then if you obey, Allah will grant you a good reward; but, if you turn back as you turned back before, He will chastise you with a painful chastisement. |
| Free Minds | Say to those Nomads who lagged behind: "You will be called on to fight a people who are very powerful in warfare, unless they surrender. Then if you obey, God will grant you a good reward, but if you turn away as you turned away before, He will punish you with a painful retribution." |
| Qaribullah | Say to the Arabs who lagged behind: 'You shall be called upon to fight a mighty nation, unless they embrace Islam. If you are obedient you shall receive a good wage from Allah. But, if you turn away, as you turned your backs before, He will punish you with a painful punishment. ' |
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| George Sale | Say unto the Arabs of the desert who were left behind, ye shall be called forth against a mighty and a warlike nation: Ye shall fight against them, or they shall profess Islam. If ye obey, God will give you a glorious reward: But if ye turn back, as ye turned back heretofore, He will chastise you with a grievous chastisement. |
| JM Rodwell | SAY to those Arabs of the desert, who took not the field, ye shall be called forth against a people of mighty valour. Ye shall do battle with them, or they shall profess Islam. If ye obey, a goodly recompense will God give you; but if ye turn back, as ye t |
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| Asad | Say unto those bedouin who stayed behind: "In time you will be called upon [to fight] against people of great prowess in war: [This is evidently a prophecy relating to the future wars against Byzantium and Persia.] you will have to fight against them [until you die] or they surrender. And then, if you heed [that call], God will bestow on you a goodly reward; but if you turn away as you turned away this time, [Lit., "before", i.e., at the time of the expedition which resulted in the Truce of Hudaybiyyah.] He will chastise you with grievous chastisement." |
al-Fath 048:017
| 48:17 ليس على الاعمى حرج ولاعلى الاعرج حرج ولاعلى المريض حرج ومن يطع الله ورسوله يدخله جنات تجري من تحتها الانهار ومن يتول يعذبه عذابا اليما |
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| Transliteration | Laysa AAala al-aAAma harajun wala AAala al-aAAraji harajun wala AAala almareedi harajun waman yutiAAi Allaha warasoolahu yudkhilhu jannatin tajree min tahtiha al-anharu waman yatawalla yuAAaththibhu AAathaban aleeman |
| Literal | Blame/sin is not on the blind, and nor on the lame/limper (is) blame/sin , and nor on the sick/diseased (is) blame/sin , and who obeys God and His messenger, He enters him treed gardens/paradises, the rivers/waterways flow from beneath it, and who turns away, He tortures him a painful torture. |
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| Yusuf Ali | No blame is there on the blind, nor is there blame on the lame, nor on one ill (if he joins not the war): But he that obeys Allah and his Messenger,- (Allah) will admit him to Gardens beneath which rivers flow; and he who turns back, (Allah) will punish him with a grievous Penalty. |
| Pickthal | There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom. |
| Arberry | There is no fault in the blind, and there is no fault in the lame, and there is no fault in the sick. And whosoever obeys God and His Messenger, He will admit him into gardens underneath which rivers flow; but whosoever turns his back, him He will chastise with a painful chastisement. |
| Shakir | There is no harm in the blind, nor is there any harm in the lame, nor is there any harm in the sick (if they do not go forth); and whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, and whoever turns back, He will punish him with a painful punishment. |
| Sarwar | It is not an offense for the blind, the lame, or the sick not to take part in the battle. Whoever obeys God and His Messenger will be admitted to the gardens wherein streams flow. God will make whoever turns away suffer a painful torment. |
| Khalifa | The blind is not to be blamed, the crippled is not to be blamed, and the sick is not to be blamed. Those who obey GOD and His messenger, He will admit them into gardens with flowing streams. As for those who turn away, He will requite them with a painful retribution. |
| Hilali/Khan | No blame or sin is there upon the blind, nor is there blame or sin upon the lame, nor is there blame or sin upon the sick (that they go not forth to war). And whosoever obeys Allah and His Messenger (Muhammad SAW), He will admit him to Gardens beneath which rivers flow (Paradise); and whosoever turns back, He will punish him with a painful torment. |
| H/K/Saheeh | There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt [for remaining behind]. And whoever obeys Allah and His Messenger He will admit him to gardens beneath which rivers flow; but whoever turns away He will punish him with a painful punishment. |
| Malik | There is no blame on the blind, the lame, and the sick if they stay behind. He that obeys Allah and His Messenger shall be admitted to gardens beneath which the rivers flow, and he that turns away shall be punished with a painful punishment.[17] |
| QXP | There is no blame for the blind, nor is there blame for the disabled, nor is there blame for the sick. And whoever obeys Allah and His Messenger, He will admit him in the Gardens underneath which rivers flow. And whoever turns away, him will He punish with an awful doom. (9:91). |
| Maulana Ali | There is no blame on the blind, no is there blame on the lame, nor is there blame on the sick. And whoever obeys Allah and his Messenger, He will cause him to enter Gardens wherein flow rivers. And whoever turns back. He will chastise him with a painful chastisement. |
| Free Minds | There is no burden on the blind, nor is there any burden on the cripple, nor is there on the sick any burden. And whosoever obeys God and His messenger, He will admit them into paradises with rivers flowing beneath; and whosoever turns away, He will punish him with a painful retribution. |
| Qaribullah | There is no fault in the blind, or the lame, or the sick. He who obeys Allah and His Messenger He shall admit him to Gardens underneath which rivers flow; but he who turns away shall be punished with a painful punishment. |
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| George Sale | It shall be no crime in the blind, neither shall it be a crime in the lame, neither shall it be a crime in the sick, if they go not forth to war: And whoso shall obey God and his Apostle, he shall lead him into gardens beneath which rivers flow; but whoso shall turn back, He will chastise him with a grievous chastisement. |
| JM Rodwell | It shall be no crime on the part of the blind, the lame, or the sick, if they go not to the fight. But whoso shall obey God and His Apostle, he shall bring him into the gardens 'neath which the rivers flow: but whoso shall turn back, He will punish him wit |
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| Asad | No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick [for staying away from a war in God's cause]; [These three categories circumscribe metonymically all kinds of infirmities or disabilities which may prevent a person from actively participating in a war in God's cause.] but whoever heeds [the call of] God and His Apostle [in deed or in heart], [This latter applies, by obvious implication, to such as are unable to participate in the fighting physically, but are in their hearts with those who fight.] him will He admit into gardens through which running waters flow; whereas him who turns away will He chastise with grievous chastisement. |
al-Fath 048:018
| 48:18 لقد رضي الله عن المؤمنين اذ يبايعونك تحت الشجرة فعلم مافي قلوبهم فانزل السكينة عليهم واثابهم فتحا قريبا |
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| Transliteration | Laqad radiya Allahu AAani almu/mineena ith yubayiAAoonaka tahta alshshajarati faAAalima ma fee quloobihim faanzala alsakeenata AAalayhim waathabahum fathan qareeban |
| Literal | God had (E) accepted/approved of the believers, when/if they pledge/swear to you under the trees, so He knew what (is) in their hearts/minds , so He descended the tranquillity/calm on them, and He rewarded/compensated them a near/close opening/victory. |
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| Yusuf Ali | Allah's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquillity to them; and He rewarded them with a speedy Victory; |
| Pickthal | Allah was well pleased with the believers when they swore allegiance unto thee beneath the tree, and He knew what was in their hearts, and He sent down peace of reassurance on them, and hath rewarded them with a near victory; |
| Arberry | God was well pleased with the believers when they were swearing fealty to thee under the tree, and He knew what was in their hearts, so He sent down the Shechina upon them, and rewarded them with a nigh victory |
| Shakir | Certainly Allah was well pleased with the believers when they swore allegiance to you under the tree, and He knew what was in their hearts, so He sent down tranquillity on them and rewarded them with a near victory, |
| Sarwar | God is pleased with the believers for their pledging obedience to you under the tree. He knew whatever was in their hearts, thus, He granted them confidence and rewarded them with an immediate victory |
| Khalifa | GOD is pleased with the believers who pledged allegiance to you under the tree. He knew what was in their hearts and, consequently, He blessed them with contentment, and rewarded them with an immediate victory. |
| Hilali/Khan | Indeed, Allah was pleased with the believers when they gave their Baia (pledge) to you (O Muhammad SAW) under the tree, He knew what was in their hearts, and He sent down As-Sakinah (calmness and tranquillity) upon them, and He rewarded them with a near victory, |
| H/K/Saheeh | Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muúammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest |
| Malik | Allah was well pleased with the believers when they swore allegiance to you under the tree. He knew what was in their hearts, so He sent down tranquillity upon them and He rewarded them with a speedy victory,[18] |
| QXP | Indeed, Allah was pleased with the believers when they pledged allegiance unto you (O Messenger) under that shady tree. For, He knew what was in their hearts, and so He sent down upon them inner peace, and rewarded them by opening the gates to a quick Victory. (48:10). |
| Maulana Ali | Allah indeed was well pleased with the believers, when they swore allegiance to thee under the tree, and He knew what was in their hearts, so He sent down tranquillity on them and rewarded them with a near victory, |
| Free Minds | God is pleased with the believers who pledged allegiance to you under the tree. He thus knew what was in their hearts, so He sent down tranquility upon them, and rewarded them with a near victory. |
| Qaribullah | Allah was pleased with the believers when they swore allegiance to you under the tree and He knew what was in their hearts. Therefore, He sent down tranquility upon them and rewarded them with a victory close by |
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| George Sale | Now God was well pleased with the true believers, when they sware fidelity unto thee under the tree; and He knew that which was in their hearts: Wherefore He sent down on them tranquillity of mind, and rewarded them with a speedy victory, |
| JM Rodwell | Well pleased now hath God been with the believers when they plighted fealty to thee under the tree; and He knew what was in their hearts: therefore did He send down upon them a spirit of secure repose, and rewarded them with a speedy victory, |
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| Asad | INDEED, well-pleased was God with the believers when they pledged their allegiance unto thee [O Muhammad] under that tree, [I.e., at Hudaybiyyah (see introductory note). for He knew what was in their hearts; and so He bestowed inner peace upon them from on high, and rewarded them with [the glad tiding of] a victory soon to come [Most of the commentators assume that this relates to the conquest of Khaybar, which took place a few months after the Truce of Hudaybiyyah. It is probable, however, that the implication is much wider than that - namely, a prophecy of the almost bloodless conquest of Mecca in the year 8 H., the victorious establishment of Islam in all of Arabia and, finally, the tremendous expansion of the Islamic Commonwealth under the Prophet's immediate successors.] |
al-Fath 048:019
| 48:19 ومغانم كثيرة ياخذونها وكان الله عزيزا حكيما |
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| Transliteration | Wamaghanima katheeratan ya/khuthoonaha wakana Allahu AAazeezan hakeeman |
| Literal | And many winnings/spoils of war they take/receive it, and God was/is glorious/mighty , wise/judicious. |
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| Yusuf Ali | And many gains will they acquire (besides): and Allah is Exalted in Power, Full of Wisdom. |
| Pickthal | And much booty that they will capture. Allah is ever Mighty, Wise. |
| Arberry | and many spoils to take; and God is ever All-mighty, All-wise. |
| Shakir | And many acquisitions which they will take; and Allah is Mighty, Wise. |
| Sarwar | and the booty which they received from it (the Battle). God is Majestic and All-wise. |
| Khalifa | Additionally, they gained many spoils. GOD is Almighty, Most Wise. |
| Hilali/Khan | And abundant spoils that they will capture. And Allah is Ever All-Mighty, All-Wise. |
| H/K/Saheeh | And much war booty which they will take. And ever is Allah Exalted in Might and Wise. |
| Malik | and many spoils which they will soon acquire. Allah is All-Mighty, All-Wise.[19] |
| QXP | And many gains will they achieve in addition, for, Allah is Almighty, Most Wise. |
| Maulana Ali | And many gains which they will acquire. And Allah is ever Mighty, Wise. |
| Free Minds | And abundant spoils that they will take. God is Noble, Wise. |
| Qaribullah | and they took many spoils, and Allah is the Almighty, and the Wise. |
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| George Sale | and many spoils which they took: For God is mighty and wise. |
| JM Rodwell | And with the rich booty which they took: for God is Mighty, Wise! |
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| Asad | and [of] many war-gains which they would achieve: for God is indeed almighty, wise. |
al-Fath 048:020
| 48:20 وعدكم الله مغانم كثيرة تاخذونها فعجل لكم هذه وكف ايدي الناس عنكم ولتكون اية للمؤمنين ويهديكم صراطا مستقيما |
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| Transliteration | WaAAadakumu Allahu maghanima katheeratan ta/khuthoonaha faAAajjala lakum hathihi wakaffa aydiya alnnasi AAankum walitakoona ayatan lilmu/mineena wayahdiyakum siratan mustaqeeman |
| Literal | God promised you many winnings/spoils of war , you take/receive it, so He hurried/hastened for you this, and He prevented/stopped the peoples' hands from you, and for it to be an evidence/sign to the believers, and He guides you (to) a straight/direct way/path . |
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| Yusuf Ali | Allah has promised you many gains that ye shall acquire, and He has given you these beforehand; and He has restrained the hands of men from you; that it may be a Sign for the Believers, and that He may guide you to a Straight Path; |
| Pickthal | Allah promiseth you much booty that ye will capture, and hath given you this in advance, and hath withheld men's hands from you, that it may be a token for the believers, and that He may guide you on a right path. |
| Arberry | God has promised you many spoils to take; these He has hastened to you, and has restrained the hands of men from you, and that it may be a sign to the believers, and to guide you on a straight path, |
| Shakir | Allah promised you many acquisitions which you will take, then He hastened on this one for you and held back the hands of men from you, and that it may be a sign for the believers and that He may guide you on a right path. |
| Sarwar | God has promised that you will receive much booty. He has enabled you to receive this at this time and has protected you from enemies to make it an evidence (of the Truth) for the believers. He will guide you to the right path. |
| Khalifa | GOD has promised you many spoils that you will gain. He thus advanced some benefits for you in this life, and He has withheld the people's hands of aggression against you, and has rendered this a sign for the believers. He thus guides you in a straight path. |
| Hilali/Khan | Allah has promised you abundant spoils that you will capture, and He has hastened for you this, and He has restrained the hands of men from you, that it may be a sign for the believers, and that He may guide you to a Straight Path. |
| H/K/Saheeh | Allah has promised you much booty that you will take [in the future] and has hastened for you this [victory] and withheld the hands of people from you that it may be a sign for the believers and [that] He may guide you to a straight path. |
| Malik | Allah has promised you many spoils which you shall acquire, and has given you these spoils of Khayber with all promptness. He has restrained the hands of enemies from you, so that it may serve as a sign to the believers and that He may guide you to the Right Way.[20] |
| QXP | Allah promises you a great many gains that you shall acquire, and has given you these ones just to begin with. And He has restrained the aggressive hands of people from you, that it may be a Sign for the believers (of all times) and so that He may light up for you a Straight Path. ('Huda' and derivatives = Lead, guide, show the way, enlighten, light up the way, walk ahead, be a beacon). |
| Maulana Ali | Allah promised you many gains which you will acquire, then He hastened this on for you, and held back the hands of men from you; and that it may be a sign for the believers and that He may guide you on a right path, |
| Free Minds | God has promised you abundant spoils that you will take. Thus He has hastened this for you, and He has withheld the people's hands against you; that it may be a sign for the believers, and that He may guide you to a straight path. |
| Qaribullah | Allah has promised that you take many spoils. He has hastened this to you, and restrained the hands of people from you so that He makes it a sign to the believers and to guide you on a Straight Path. |
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| George Sale | God promised you many spoils which ye should take; but He gave you these by way of earnest: And He restrained the hands of men from you: That the same may be a sign unto the true believers; and that He may guide you into the right way. |
| JM Rodwell | God promised you the taking of a rich booty and sped it to you; and He withheld men's hands from you, for a sign to the faithful, and that He might guide you along the right way:- |
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| Asad | [O you who believe!] God has promised you many war-gains which you shall yet achieve; and He has vouchsafed you these [worldly gains] well in advance, [Sc., "of what is to come to you in the hereafter".] and has stayed from you the hands of [hostile] people, so that this [your inner strength] may become a symbol to the believers [who will come after you], and that He may guide you all on a straight way. |
al-Fath 048:021
| 48:21 واخرى لم تقدروا عليها قد احاط الله بها وكان الله على كل شئ قديرا |
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| Transliteration | Waokhra lam taqdiroo AAalayha qad ahata Allahu biha wakana Allahu AAala kulli shay-in qadeeran |
| Literal | And another you did not become capable/overpowering on it, God had taken care of/surrounded with it, and God was/is on each thing capable/able. |
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| Yusuf Ali | And other gains (there are), which are not within your power, but which Allah has compassed: and Allah has power over all things. |
| Pickthal | And other (gain), which ye have not been able to achieve, Allah will compass it, Allah is Able to do all things. |
| Arberry | and other spoils you were not able to take; God had encompassed them already. God is powerful over everything. |
| Shakir | And others which you have not yet been able to achieve Allah has surely encompassed them, and Allah has power over all things. |
| Sarwar | Besides these, there were other gains which you could not receive, but God has full control over them. God has power over all things. |
| Khalifa | As for the group that you could not possibly defeat, GOD took care of them; GOD is Omnipotent. |
| Hilali/Khan | And other (victories and much booty there are, He promises you) which are not yet within your power, indeed Allah compasses them, And Allah is Ever Able to do all things. |
| H/K/Saheeh | And [He promises] other [victories] that you were [so far] unable to [realize] which Allah has already encompassed. And ever is Allah, over all things, competent. |
| Malik | Besides, He promises you other spoils as well, which are not yet within your reach but Allah has surely encompassed them. Allah has power over everything.[21] |
| QXP | And there are yet other gains which are beyond your power at this time, but Allah has already encompassed them for you. For, Allah has Power over all things. |
| Maulana Ali | And others which you have not yet been able to achieve -- Allah has surely encompassed them. And Allah is ever Powerful over all things. |
| Free Minds | And the other group which you could not vanquish, God took care of them. And God was capable of all things. |
| Qaribullah | And there were (other spoils) which you were unable to take. Allah has encompassed it already, Allah is powerful over all things. |
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| George Sale | And He also promiseth you other spoils, which ye have not yet been able to take: But now hath God encompassed them for you; and God is almighty. |
| JM Rodwell | And other booty, over which ye have not yet had power: but now hath God compassed them for you; for God is over all things Potent. |
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| Asad | And there are yet other [gains] which are still beyond your grasp, [I.e., the achievement of final bliss in the life to come.] [but] which God has already encompassed [for you]: for God has the power to will anything. |
al-Fath 048:022
| 48:22 ولو قاتلكم الذين كفروا لولوا الادبار ثم لايجدون وليا ولانصيرا |
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| Transliteration | Walaw qatalakumu allatheena kafaroo lawallawoo al-adbara thumma la yajidoona waliyyan wala naseeran |
| Literal | And if those who disbelieved fought you , they would have turned away (on) the backs/ends, then they do no find a guardian/ally , and nor a victorior/savior . |
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| Yusuf Ali | If the Unbelievers should fight you, they would certainly turn their backs; then would they find neither protector nor helper. |
| Pickthal | And if those who disbelieve join battle with you they will take to flight, and afterward they will find no protecting friend nor helper. |
| Arberry | If the unbelievers had fought you, they would have turned their backs, and then found neither protector nor helper; |
| Shakir | And if those who disbelieve fight with you, they would certainly turn (their) backs, then they would not find any protector or a helper. |
| Sarwar | Had the disbelievers fought against you, they would have run away from the battle and would have found no guardian or helper. |
| Khalifa | If the disbelievers ever fought you, they would turn around and flee. They have no Lord and Master; they have no helper. |
| Hilali/Khan | And if those who disbelieve fight against you, they certainly would have turned their backs, then they would have found neither a Walee (protector) nor a helper. |
| H/K/Saheeh | And if those [Makkans] who disbelieve had fought you, they would have turned their backs [in flight]. Then they would not find a protector or a helper. |
| Malik | Even if the unbelievers had fought with you, they would have been put to flight, and would have not found any protector or helper.[22] |
| QXP | Now, if the non-believers fight you, they will certainly turn their backs in flight, and then they will find no protecting friend nor helper. |
| Maulana Ali | And if those who disbelieve fight with you, they will certainly turn (their) backs, then they will find no protector nor helper. |
| Free Minds | And if the rejecters had fought you, they would have turned and ran, then they would have found neither an ally nor a victor. |
| Qaribullah | If the unbelievers had fought you they would have been put to flight, and found none to protect or help them. |
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| George Sale | If the unbelieving Meccans had fought against you, verily they had turned their backs; and they would not have found a patron or protector: |
| JM Rodwell | If the Infidels shall fight against you, they shall assuredly turn their backs; then, neither protector nor helper shall they find! |
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| Asad | And [now,] if they who are bent on denying the truth should fight against you, they will indeed turn their backs [in flight], and will find none to protect them and none to bring them succour: [This divine promise was fulfilled in the unbroken sequence of Muslim victories after the Truce of Hudaybiyyah, ultimately leading to the establishment of an empire which extended from the Atlantic Ocean to the confines of China. For the conditional nature of the above promise, see note on 3:111.] |
al-Fath 048:023
| 48:23 سنة الله التي قد خلت من قبل ولن تجد لسنة الله تبديلا |
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| Transliteration | Sunnata Allahi allatee qad khalat min qablu walan tajida lisunnati Allahi tabdeelan |
| Literal | God's law/manner which had past/expired from before, and you will never/not find for God's law/manner an exchange/replacement . |
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| Yusuf Ali | (Such has been) the practice (approved) of Allah already in the past: no change wilt thou find in the practice (approved) of Allah. |
| Pickthal | It is the law of Allah which hath taken course aforetime. Thou wilt not find for the law of Allah aught of power to change. |
| Arberry | the wont of God, as in the past before, and thou shalt never find any changing the wont of God. |
| Shakir | Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah's course. |
| Sarwar | This is the tradition of God which existed before, and you will never find any change in His tradition. |
| Khalifa | Such is GOD's system throughout history, and you will find that GOD's system is unchangeable. |
| Hilali/Khan | That has been the Way of Allah already with those who passed away before. And you will not find any change in the Way of Allah. |
| H/K/Saheeh | [This is] the established way of Allah which has occurred before. And never will you find in the way of Allah any change. |
| Malik | Such has been the practice of Allah in the past; and you shall find no change in the practice of Allah.[23] |
| QXP | This is the Law of Allah which has been in force since older times. And never will you find any change in Allah's Law. ('Sunnatillah' = Allah's Law in practice. 'Kalimatillah' = Allah's Word = Allah's Law in theory (3:139), (17:77), (33:38), (33:62), (35:43), (40:85), (48:23)). |
| Maulana Ali | (Such has been) the course of Allah that has run before, and thou wilt not find a change in Allah’s course. |
| Free Minds | Such is God's way with those who have passed away before, and you will not find any change in God's way. |
| Qaribullah | Such is the way of Allah in days gone by, and you shall find no change in the ways of Allah. |
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| George Sale | According to the ordinance of God, which hath been put in execution heretofore against opposers of the prophets; for thou shalt not find any change in the ordinance of God. |
| JM Rodwell | Such is God's method carried into effect of old; no change canst thou find in God's mode of dealing. |
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| Asad | such being God's way which has ever obtained in the past - and never wilt thou find any change in God's way! [This reference to "God's way" (sunnat Allah) is twofold: on the one hand, "you are bound to rise high if you are (truly) believers" |
al-Fath 048:024
| 48:24 وهو الذي كف ايديهم عنكم وايديكم عنهم ببطن مكة من بعد ان اظفركم عليهم وكان الله بما تعملون بصيرا |
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| Transliteration | Wahuwa allathee kaffa aydiyahum AAankum waaydiyakum AAanhum bibatni makkata min baAAdi an athfarakum AAalayhim wakana Allahu bima taAAmaloona baseeran |
| Literal | And He is who prevented/stopped their hands from you, and your hands from them with inside Mecca from after that He gave you victory/triumph on them, and God was/is with what you make/do seeing/knowing . |
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| Yusuf Ali | And it is He Who has restrained their hands from you and your hands from them in the midst of Makka, after that He gave you the victory over them. And Allah sees well all that ye do. |
| Pickthal | And He it is Who hath withheld men's hands from you, and hath withheld your hands from them, in the valley of Mecca, after He had made you victors over them. Allah is Seer of what ye do. |
| Arberry | It is He who restrained their hands from you, and your hands from them, in the hollow of Mecca, after that He made you victors over them. God sees the things you do. |
| Shakir | And He it is Who held back their hands from you and your hands from them in the valley of Mecca after He had given you victory over them; and Allah is Seeing what you do. |
| Sarwar | It is He who kept peace between you and the people of the valley of Mecca after having given you a victory over them. God is Well Aware of what you do. |
| Khalifa | He is the One who withheld their hands of aggression against you, and withheld your hands of aggression against them in the valley of Mecca, after He had granted you victory over them. GOD is Seer of everything you do. |
| Hilali/Khan | And He it is Who has withheld their hands from you and your hands from them in the midst of Makkah, after He had made you victors over them. And Allah is Ever the All-Seer of what you do. |
| H/K/Saheeh | And it is He who withheld their hands from you and your hands from them within [the area of] Makkah after He caused you to overcome them. And ever is Allah of what you do, Seeing. |
| Malik | It is He Who has restrained their hands from you and your hands from them in the valley of Mecca, after that He had given you victory over them, and Allah was watching all your actions.[24] |
| QXP | And He it is Who has withheld their hands against you, and your hands against them in the Valley of Makkah after He has given you victory over them. And Allah was indeed Watcher over all your actions. |
| Maulana Ali | And He it is Who held back their hands from you and your hands from them in the valley of Makkah after He had given you victory over them. And Allah is ever Seer of what you do. |
| Free Minds | And He is the One who withheld their hands against you, and your hands against them in the interior of Mecca, after He had made you victorious over them. God is Seer of what you do. |
| Qaribullah | It was He who restrained their hands from you and your hands from them in the hollow (Hudaibiah) of Mecca after He had given you victory over them. Allah sees the things you do. |
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| George Sale | It was He who restrained their hands from you, and your hands from them, in the valley of Mecca; after that He had given you the victory over them: And God saw that which ye did. |
| JM Rodwell | And He it was who held their hands from you and your hands from them in the valley of Mecca, after that He had given you the victory over them: for God saw what ye did. |
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| Asad | And He it is who, in the valley of Mecca, stayed their hands from you, and your hands from them, after He had enabled you to vanquish them; and God saw indeed what you were doing. [Shortly before the Truce of Hudaybiyyah was concluded, a detachment of Quraysh warriors - variously estimated at between thirty and eighty men - attacked the Prophet's camp, but his practically unarmed followers overcame them and took them prisoner; after the signing of the treaty the Prophet released them unharmed (Muslim, Nasai, Tabari).] |
al-Fath 048:025
| 48:25 هم الذين كفروا وصدوكم عن المسجد الحرام والهدى معكوفا ان يبلغ محله ولولا رجال مؤمنون ونساء مؤمنات لم تعلموهم ان تطؤوهم فتصيبكم منهم معرة بغير علم ليدخل الله في رحمته من يشاء لو تزيلوا لعذبنا الذين كفروا منهم عذابا اليما |
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| Transliteration | Humu allatheena kafaroo wasaddookum AAani almasjidi alharami waalhadya maAAkoofan an yablugha mahillahu walawla rijalun mu/minoona wanisaon mu/minatun lam taAAlamoohum an tataoohum fatuseebakum minhum maAAarratun bighayri AAilmin liyudkhila Allahu fee rahmatihi man yashao law tazayyaloo laAAaththabna allatheena kafaroo minhum AAathaban aleeman |
| Literal | They are those who disbelieved and prevented/stopped you from the Mosque the Forbidden/Sacred , and the offering designated/dedicated , that (E) it reaches its place/destination, and where it not for believing men , and believing women you did not know them, that (E) you invade/set foot on them, so strikes you from them harm without knowledge, (it is for) God to enter in His mercy whom He wills/wants, if they separated/dispersed We would have tortured those who disbelieved from them a painful torture.377 |
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| Yusuf Ali | They are the ones who denied Revelation and hindered you from the Sacred Mosque and the sacrificial animals, detained from reaching their place of sacrifice. Had there not been believing men and believing women whom ye did not know that ye were trampling down and on whose account a crime would have accrued to you without (your) knowledge, (Allah would have allowed you to force your way, but He held back your hands) that He may admit to His Mercy whom He will. If they had been apart, We should certainly have punished the Unbelievers among them with a grievous Punishment. |
| Pickthal | These it was who disbelieved and debarred you from the Inviolable Place of Worship, and debarred the offering from reaching its goal. And if it had not been for believing men and believing women, whom ye know not - lest ye should tread them under foot and thus incur guilt for them unknowingly; that Allah might bring into His mercy whom He will - If (the believers and the disbelievers) had been clearly separated We verily had punished those of them who disbelieved with painful punishment. |
| Arberry | They are the ones who disbelieved, and barred you from the Holy Mosque and the offering, detained so as not to reach its place of sacrifice. If it had not been for certain men believers and certain women believers whom you knew not, lest you should trample them, and there befall you guilt unwittingly on their account (that God may admit into His mercy whom He will), had they been separated clearly, then We would have chastised the unbelievers among them with a painful chastisement. |
| Shakir | It is they who disbelieved and turned you away from the Sacred Mosque and (turned off) the offering withheld from arriving at its destined place; and were it not for the believing men and the believing women, whom, not having known, you might have trodden down, and thus something hateful might have afflicted you on their account without knowledge-- so that Allah may cause to enter into His mercy whomsoever He pleases; had they been widely separated one from another, We would surely have punished those who disbelieved from among them with a painful punishment. |
| Sarwar | Since the disbelievers held zealous ignorance in their hearts, like that of the pre-Islamic age of darkness, God gave confidence to His Messenger and to the believers, binding them to the principle of piety which they deserve. God has the knowledge of all things. |
| Khalifa | It is they who disbelieved and barred you from the Sacred Masjid, and even prevented your offerings from reaching their destination. There were believing men and women (within the enemy camp) whom you did not know, and you were about to hurt them, unknowingly. GOD thus admits into His mercy whomever He wills. If they persist, He will requite those among them who disbelieve with a painful retribution. |
| Hilali/Khan | They are the ones who disbelieved (in the Oneness of Allah Islamic Monotheism), and hindered you from AlMasjidalHaram (the sacred mosque of Makkah) and the sacrificial animals, detained from reaching their place of sacrifice. Had there not been believing men and believing women whom you did not know, that you may kill them, and on whose account a sin would have been committed by you without (your) knowledge, that Allah might bring into His Mercy whom He will, if they (the believers and the disbelievers) should have been apart, We verily had punished those of them who disbelieved, with painful torment. |
| H/K/Saheeh | They are the ones who disbelieved and obstructed you from al-Masjid al-îaram while the offering was prevented from reaching its place of sacrifice. And if not for believing men and believing women whom you did not know that you might trample them and there would befall you because of them dishonor without [your] knowledge [you would have been permitted to enter Makkah]. [This was so] that Allah might admit to His mercy whom He willed. If they had been apart [from them], We would have punished those who disbelieved among them with painful punishment |
| Malik | They are the ones who disbelieved and obstructed you from the Masjid-al-Haram (Sacred Mosque - Ka'bah) and prevented your offerings from reaching their destination. Had there not been believing men and believing women in the city of Mecca, whom you did not know, and their possibility of being trampled under your feet and thus incurring unwitting guilt on their account, Allah would have allowed you to fight, but He held back your hands, so that He may admit to His mercy whom He will. Had the believers stood apart from them, We would certainly have punished the disbelievers among them with painful punishment.[25] |
| QXP | These are the very people who denied the Message, and debarred you from the Sacred Masjid, and prevented your offerings from reaching their destination. Therein were believing men and believing women whom you did not know, and you could have harmed them. And on their account you could have carried guilt without knowing it. Thus Allah admits into His Grace whoever seeks it. Now if the rejecters persist in aggression, We shall indeed clearly separate them (from the believers) and punish them with an awful doom. |
| Maulana Ali | It is they who disbelieved and debarred you from the Sacred Mosque -- and the offering withheld from reaching its goal. And were it not for the believing men and the believing women, whom, not having known, you might have trodden down, and thus something hateful might have afflicted you on their account without knowledge -- so that Allah may admit to his mercy whom He pleases. Had they been apart, We would surely have chastised those who disbelieved from among them with a painful chastisement. |
| Free Minds | They are the ones who rejected and barred you from the Restricted Temple, and barred your donations from reaching their destination. And there had been believing men and women whom you did not know, and you may have hurt them, and on whose account you would have committed a sin unknowingly. God will admit into His mercy whomever He wills. Had they become separated, We would then have punished those of them who rejected with a painful retribution. |
| Qaribullah | They are those who disbelieved and barred you from the Holy Mosque and the offering detained so as not to reach its place of sacrifice if it had not been for certain believing men and certain believing women whom you did not know, you might have trampled upon them, and so sin reached you because of (killing) them while you did not know. In order that Allah admits into His Mercy whom He will, had they (the believers) been easy to distinguish, We would have punished the unbelievers among them with a painful punishment. |
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| George Sale | These are they who believed not, and hindered you from visiting the holy temple, and also hindered the offering, being detained, that it should not arrive at the place where it ought to be sacrificed. Had it not been that ye might have trampled on divers true believers, both men and women, whom ye knew not, being promiscuously assembled with the infidels, and that a crime might therefore have lighted on you on their account, without your knowledge, He had not restrained your hands from them: But this was done, that God might lead whom He pleaseth into his mercy. If they had been distinguished from one another, we had surely chastised such of them as believed not, with a severe chastisement. |
| JM Rodwell | These are they who believed not, and kept you away from the sacred Mosque, as well as the offering which was prevented from reaching the place of sacrifice. And had it not been that ye would have trodden down believers, both men and women, whom ye knew not |
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| Asad | [It was not for your enemies sake that He stayed your hands from them: for] [This interpolation is based on Razi's explanation of the connection between this and the preceding verse.] it was they who were bent on denying the truth, and who debarred you from the Inviolable House of Worship [I.e., the Kabah, which, until the year 7 H., the Muslims were not allowed to approach.] and prevented your offering from reaching its destination. [See the second note on 2:196.] And had it not been for the believing men and believing women [in Mecca], whom you might have unwittingly trampled underfoot, [I.e., killed. After the Prophet's and his followers' exodus to Medina, a number of Meccans - both men and women - had embraced Islam, but had been prevented by the pagan Quraysh from emigrating (Tabari, Zamakhshari). Their identities were not generally known to the Muslims of Medina. (If Muslims were allowed to fight in order to enter Kabah, they would have unwittingly killed some of these unknown Muslims.)] and on whose account you might have become guilty, without knowing it, of a grievous wrong-: [had it not been for this, you would have been allowed to fight your way into the city: but you were forbidden to fight] [Thus Zamakhshari, supported by Razi, lbn Kathir, and other commentators.] so that [in time] God might admit to His grace whomever He wills. [I.e., so that the believers might be spared, and that in time many a pagan Meccan might embrace Islam, as actually happened.] Had they [who deserve Our mercy and they whom We have condemned] been clearly discernible [to you], [Lit., "had they been separated from one another": i.e., the believers and the pagans among the Meccans. In its wider sense, the above implies that man never really knows whether another human being deserves God's grace or condemnation.] We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth. |
al-Fath 048:026
| 48:26 اذ جعل الذين كفروا في قلوبهم الحمية حمية الجاهلية فانزل الله سكينته على رسوله وعلى المؤمنين والزمهم كلمة التقوى وكانوا احق بها واهلها وكان الله بكل شئ عليما |
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| Transliteration | Ith jaAAala allatheena kafaroo fee quloobihimu alhamiyyata hamiyyata aljahiliyyati faanzala Allahu sakeenatahu AAala rasoolihi waAAala almu/mineena waalzamahum kalimata alttaqwa wakanoo ahaqqa biha waahlaha wakana Allahu bikulli shay-in AAaleeman |
| Literal | When those who disbelieved made/put the heat/intensity , the pre-Islamic paganism's/ignorance's heat/intensity in their hearts/minds , so God descended His tranquillity/calm on His messenger and those who believed, and He obligated/necessitated the fear and obedience's word/expression , and they were more worthy/deserving with it and its people , and God was/is with every thing knowledgeable. |
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| Yusuf Ali | While the Unbelievers got up in their hearts heat and cant - the heat and cant of ignorance,- Allah sent down His Tranquillity to his Messenger and to the Believers, and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. And Allah has full knowledge of all things. |
| Pickthal | When those who disbelieve had set up in their hearts zealotry, the zealotry of the Age of Ignorance, then Allah sent down His peace of reassurance upon His messenger and upon the believers and imposed on them the word of self-restraint, for they were worthy of it and meet for it. And Allah is Aware of all things. |
| Arberry | When the unbelievers set in their hearts fierceness, the fierceness of pagandom, then God sent down His Shechina upon His Messenger and the believers, and fastened to them the word of godfearing to which they have better right and are worthy of; and God has' knowledge of everything. |
| Shakir | When those who disbelieved harbored in their hearts (feelings of) disdain, the disdain of (the days of) ignorance, but Allah sent down His tranquillity on His Messenger and on the believers, and made them keep the word of guarding (against evil), and they were entitled to it and worthy of it; and Allah is Cognizant of all things. |
| Sarwar | God made the dream of His Messenger come true for a genuine purpose. (In this he was told), "If God wills You (believers) will enter the Sacred Mosque, in security, with your heads shaved, nails cut, and without any fear in your hearts." He knew what you did not know. Besides this victory, He will give you another immediate victory. |
| Khalifa | While those who disbelieved were enraged, and their hearts were filled with the pride of the days of ignorance, GOD blessed His messenger and the believers with peaceful contentment, and directed them to uphold the word of righteousness. This is what they well deserved. GOD is fully aware of all things. |
| Hilali/Khan | When those who disbelieve had put in their hearts pride and haughtiness the pride and haughtiness of the time of ignorance, then Allah sent down His Sakinah (calmness and tranquillity) upon His Messenger ( SAW) and upon the believers, and made them stick to the word of piety (i.e. none has the right to be worshipped but Allah), and they were well entitled to it and worthy of it. And Allah is the All-Knower of everything. |
| H/K/Saheeh | When those who disbelieved had put into their hearts chauvinism the chauvinism of the time of ignorance. But Allah sent down His tranquillity upon His Messenger and upon the believers and imposed upon them the word of righteousness, and they were more deserving of it and worthy of it. And ever is Allah, of all things, Knowing. |
| Malik | While the unbelievers set up in their hearts the arrogance - the arrogance of the time of ignorance - Allah sent down His tranquillity upon His Messenger and the believers and made the believers to adhere to the word of piety; for they were most worthy and deserving of it. Allah has full knowledge of everything.[26] |
| QXP | Just when the unbelievers had their hearts filled with zeal, the *zeal of the Age of Ignorance, right then Allah sent down His blessing of inner contentment upon His Messenger and upon the believers, and empowered them to ward off this kind of zealotry. For, they truly deserved this virtue and it was befitting for them to own it. And Allah is Knower of all things. (*Zeal for revenge). |
| Maulana Ali | When those who disbelieved harboured disdain in their hearts the disdain of Ignorance, but Allah sent down his tranquillity on His Messenger and on the believers and made them keep the word of observance of duty, and they were entitled to it and worthy of it. And Allah is ever Knower of all things. |
| Free Minds | Those who rejected had put in their hearts the rage of the days of ignorance, then God sent down tranquility upon His messenger and the believers, and directed them to uphold the word of righteousness, and they were well entitled to it and worthy of it. And God is fully aware of all things. |
| Qaribullah | And when the unbelievers established in their hearts fierce bigotry, the fierce bigotry of ignorance, Allah sent down His tranquility on His Messenger and the believers and firmly fastened to them the Word of 'taqwa' (there is no god except Allah, and Muhammad is His Messenger, as it is the cause of righteousness) to which they have better right and are worthy of it. Allah has knowledge of all things. |
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| George Sale | When the unbelievers had put in their hearts an affected preciseness, the preciseness of ignorance, and God sent down his tranquillity on his Apostle and on the true believers; and firmly fixed in them the word of piety, and they were the most worthy of the same, and the most deserving thereof: For God knoweth all things. |
| JM Rodwell | When the unbelievers had fostered rage in their hearts-the rage of ignorance (of heathens)-God sent down His peace on His Apostle and on the faithful, and stablished in them the word of piety, for they were most worthy and deserving of it: and God knoweth |
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| Asad | Whereas they who are bent on denying the truth harboured a stubborn disdain in their hearts - the stubborn disdain [born] of ignorance [Although this reference to the "stubborn disdain" (hamiyyah) on the part of the pagan Quraysh may have been characteristic of their over-all attitude towards the Prophet and his mission, it is probable - as Zamakhshari points out - that its special mention here relates to an incident which occurred at Hudaybiyyah during the truce negotiations between the Prophet and the emissary of the Meccans, Suhayl ibn Amr. The Prophet began to dictate to Ali ibn Abi Talib the text of the proposed agreement: "Write down, `In the name of God, the Most Gracious, the Dispenser of Grace' " ; but Suhayl interrupted him and said: "We have never heard of [the expression] `the Most Gracious'; write down only what we know." Whereupon the Prophet said to Ali: "Write, then, `In Thy name, O God'." A11 wrote as he was told; and the Prophet continued: "This is what has been agreed upon between Muhammad, God's Apostle, and the people of Mecca...". But Suhayl interrupted again: "If thou wert (really) an apostle of God, (this would be an admission on our part that) we have been doing wrong to thee; write, therefore, as we understand it." And so the Prophet dictated to Ali: "Write thus: `This is what has been agreed upon between Muhammad, the son of Abd Allah, son of Abd al-Muttalib, and the people of Mecca...'." (This story is recorded in many versions, among others by Nasai, Ibn Hanbal and Tabari.) - God bestowed from on high His [gift of] inner peace upon His Apostle and the believers, and bound them to the spirit of God-consciousness: [Lit., "the word of God-consciousness" (kalimat at-taqwa): implying that their consciousness of God and of His all-pervading power enabled them to bear the "stubborn disdain" of their enemies with inner calm and serenity.] for they were most worthy of this [divine gift], and deserved it well. And God has full knowledge of all things. |
al-Fath 048:027
| 48:27 لقد صدق الله رسوله الرؤيا بالحق لتدخلن المسجد الحرام ان شاء الله امنين محلقين رؤوسكم ومقصرين لاتخافون فعلم مالم تعلموا فجعل من دون ذلك فتحا قريبا |
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| Transliteration | Laqad sadaqa Allahu rasoolahu alrru/ya bialhaqqi latadkhulunna almasjida alharama in shaa Allahu amineena muhalliqeena ruoosakum wamuqassireena la takhafoona faAAalima ma lam taAAlamoo fajaAAala min dooni thalika fathan qareeban |
| Literal | God had (E) confirmed the dream (of) His messenger, you will enter the Mosque the Forbidden/Sacred ,if God willed/wanted/intended, safe/secure, shaving/removing/pulling (hair) (E) (from) your heads, and doing the utmost/shortening, do not fear, so He knew when you did not know, so He made from other than that a near/close opening/victory. |
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| Yusuf Ali | Truly did Allah fulfil the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory. |
| Pickthal | Allah hath fulfilled the vision for His messenger in very truth. Ye shall indeed enter the Inviolable Place of Worship, if Allah will, secure, (having your hair) shaven and cut, not fearing. But He knoweth that which ye know not, and hath given you a near victory beforehand. |
| Arberry | God has indeed fulfilled the vision He vouchsafed to His Messenger truly: 'You shall enter the Holy Mosque, if God wills, in security, your heads shaved, your hair cut short, not fearing.' He knew what you knew not, and appointed ere that a nigh victory. |
| Shakir | Certainly Allah had shown to His Messenger the vision with truth: you shall most certainly enter the Sacred Mosque, if Allah pleases, in security, (some) having their heads shaved and (others) having their hair cut, you shall not fear, but He knows what you do not know, so He brought about a near victory before that. |
| Sarwar | It is He who has sent His Messenger with guidance and the true religion to make it prevail over all other religions. God is a Sufficient witness to this Truth". |
| Khalifa | GOD has fulfilled His messenger's truthful vision: "You will enter the Sacred Masjid, GOD willing, perfectly secure, and you will cut your hair or shorten it (as you fulfill the pilgrimage rituals) there. You will not have any fear. Since He knew what you did not know, He has coupled this with an immediate victory." |
| Hilali/Khan | Indeed Allah shall fulfil the true vision which He showed to His Messenger (SAW) (i.e. the Prophet SAW saw a dream that he has entered Makkah along with his companions, having their (head) hair shaved and cut short) in very truth. Certainly, you shall enter AlMasjidalHaram; if Allah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear. He knew what you knew not, and He granted besides that a near victory. |
| H/K/Saheeh | Certainly has Allah showed to His Messenger the vision in truth. You will surely enter al-Masjid al-îaram, if Allah wills, in safety, with your heads shaved and [hair] shortened, not fearing [anyone]. He knew what you did not know and has arranged before that a conquest near [at hand]. |
| Malik | Indeed Allah has in all truth shown the vision to His Messenger, that, Allah willing, you shall enter the Masjid-al-Haram (Ka'bah) fearless and secure to perform Umrah or Hajj and some having their heads shaved and others having their hair cut, for He knows what you do not know. So, He granted you a near victory before the fulfillment of that vision.[27] |
| QXP | Indeed, Allah has vindicated His Messenger's vision of Solidarity. You shall indeed enter the Sacred Masjid, Allah willing, perfectly secure, having unburdened your heads of all fear. And He knows what you know not, and He has granted you a quick Victory. |
| Maulana Ali | Allah indeed fulfilled the vision for His Messenger with truth. You shall certainly enter the Sacred Mosque, if Allah please, in security, your heads shaved and hair cut short, not fearing. But He knows what you know not, so He has ordained a near victory before that. |
| Free Minds | God has fulfilled with truth His messenger's vision: "You will enter the Restricted Temple, God willing, secure, with your heads shaven and shortened, having no fear." Thus, He knew what you did not know, and He has coupled with this a near victory. |
| Qaribullah | Indeed, Allah, in truth, has realized His Messenger's vision. You shall enter the Sacred Mosque in security if Allah wills, with hair shaven or cut short and without fear. He knew what you did not know, and granted you a near victory. |
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| George Sale | Now hath God in truth verified unto his Apostle the vision, wherein He said; ye shall surely enter the holy temple of Mecca, if God please, in full security; having your heads shaved, and your hair cut: Ye shall not fear: For God knoweth that which ye know not; and He hath appointed you, besides this, a speedy victory. |
| JM Rodwell | Now hath God in truth made good to His Apostle the dream in which he said, "Ye shall surely enter the sacred Mosque, if God will, in full security, having your heads shaved and your hair cut: ye shall not fear; for He knoweth what ye know not; and He hath |
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| Asad | Indeed, God has shown the truth in His Apostle's true vision: [Shortly before the expedition which ended at Hudaybiyyah, the Prophet had a dream in which he saw himself and his followers entering Mecca as pilgrims. This dream-vision was destined to be fulfilled a year later, in 7 H., when the Muslims were able to perform their first peaceful pilgrimage to the Holy City.] most certainly shall you enter the Inviolable House of Worship, if God so wills, in full security, with your heads shaved or your hair cut short, without any fear: [Male pilgrims usually shave or (which is the meaning of the conjunctive wa in this context) cut their hair short before assuming the pilgrim's garb (ihram), for it is not permitted to do so while in the state of pilgrimage. A repetition of the same act marks the completion of the pilgrimage (cf. 2:196).] for He has [always] known that which you yourselves could not know. [Namely, the future.] And He has ordained [for you], besides this, a victory soon to come. [See the second note on verse 18 above.] |
al-Fath 048:028
| 48:28 هو الذي ارسل رسوله بالهدى ودين الحق ليظهره على الدين كله وكفى بالله شهيدا |
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| Transliteration | Huwa allathee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu AAala alddeeni kullihi wakafa biAllahi shaheedan |
| Literal | He is who sent His messenger with the guidance and the truths' religion to make it apparent/visible/overcome on/over the religion all of it, and enough/sufficient with God (as) a witness/testifier . |
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| Yusuf Ali | It is He Who has sent His Messenger with Guidance and the Religion of Truth, to proclaim it over all religion: and enough is Allah for a Witness. |
| Pickthal | He it is Who hath sent His messenger with the guidance and the religion of truth, that He may cause it to prevail over all religion. And Allah sufficeth as a Witness. |
| Arberry | It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion. God suffices as a witness. |
| Shakir | He it is Who sent His Messenger with the guidance and the true religion that He may make it prevail over all the religions; and Allah is enough for a witness. |
| Sarwar | It was the disbelievers who kept you from the Sacred Mosque and prevented your sacrificial offering from reaching its proper place. God would not have kept you from fighting the disbelievers, had there not been believing men and women (among them) whom you did not know and whom you might have unknowingly harmed. God did this because He grants mercy to whomever He wants. Had they been distinguishable from the believers, We would certainly have punished them with a painful torment. |
| Khalifa | He is the One who sent His messenger with the guidance and the religion of truth, to make it prevail over all other religions. GOD suffices as a witness. |
| Hilali/Khan | He it is Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), that He may make it (Islam) superior over all religions. And All-Sufficient is Allah as a Witness. |
| H/K/Saheeh | It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion. And sufficient is Allah as Witness. |
| Malik | It is He who has sent His Messenger with Guidance and the religion of truth, so that He may exalt this religion over all other religions: and sufficient is Allah as a witness.[28] |
| QXP | He it is Who has sent His Messenger with the Enlightenment and the Religion of Truth that He may cause it to prevail over all other systems of life. And Allah is Sufficient as Witness (to this Pronouncement (9:31-33), (14:48), (18:48), (48:28), (61:9)). |
| Maulana Ali | He it is Who has sent his Messenger with the guidance and the religion of Truth that He may make it prevail over all religions. And Allah is enough for a witness. |
| Free Minds | He is the One who sent His messenger with the guidance and the system of truth, so that it would expose all other systems. And God is sufficient as a witness. |
| Qaribullah | It is He who has sent His Messenger with guidance and the religion of truth, so that He exalts it above all other religions. Allah is the Sufficient Witness. |
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| George Sale | It is He who hath sent his Apostle with the direction, and the religion of truth; that He may exalt the same above every religion: And God is a sufficient witness hereof. |
| JM Rodwell | It is He who hath sent His Apostle with "the Guidance," and the religion of truth, that He may exalt it above every religion. And enough for thee is this testimony on the part of God. |
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| Asad | He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He make it prevail over every [false] religion; and none can bear witness [to the truth] as God does. [Sc., "through the revelations which He grants to His prophets". See also 3:19 - "the only [true] religion in the sight of God is [man's] self-surrender unto Him": from which it follows that any religion (in the widest sense of this term) which is not based on the above principle is, eo ipso, false.] |
al-Fath 048:029
| 48:29 محمد رسول الله والذين معه اشداء على الكفار رحماء بينهم تراهم ركعا سجدا يبتغون فضلا من الله ورضوانا سيماهم في وجوههم من اثر السجود ذلك مثلهم في التوراة ومثلهم في الانجيل كزرع اخرج شطأه فازره فاستغلظ فاستوى على سوقه يعجب الزراع ليغيظ بهم الكفار وعد الله الذين امنوا وعملوا الصالحات منهم مغفرة واجرا عظيما |
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| Transliteration | Muhammadun rasoolu Allahi waallatheena maAAahu ashiddao AAala alkuffari ruhamao baynahum tarahum rukkaAAan sujjadan yabtaghoona fadlan mina Allahi waridwanan seemahum fee wujoohihim min athari alssujoodi thalika mathaluhum fee alttawrati wamathaluhum fee al-injeeli kazarAAin akhraja shat-ahu faazarahu faistaghlatha faistawa AAala sooqihi yuAAjibu alzzurraAAa liyagheetha bihimu alkuffara waAAada Allahu allatheena amanoo waAAamiloo alssalihati minhum maghfiratan waajran AAatheeman |
| Literal | Mohammad (is) God's messenger, and those who with him (are) strong over the disbelievers, merciful between them, you see them bowing, prostrating wishing/desiring grace/favour from God, and an acceptance/approval , their marks/identifications/expressions (are) in their faces/fronts from the prostration's trace/sign , that (is) their example in the Torah, and their example in the Bible/New Testament , as/like a plant/crop, it brought out/emerged its sprout/shoot , so it surrounded and strengthened it, so it hardened/thickened , so it straightened/leveled on its stem, it pleases/marvels the sowers/seeders/planters to anger/enrage with it the disbelievers, God promised those who believed and made/did the correct/righteous deeds from them, forgiveness and a great reward 378 |
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| Yusuf Ali | Muhammad is the messenger of Allah; and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward. |
| Pickthal | Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. Thou (O Muhammad) seest them bowing and falling prostrate (in worship), seeking bounty from Allah and (His) acceptance. The mark of them is on their foreheads from the traces of prostration. Such is their likeness in the Torah and their likeness in the Gospel - like as sown corn that sendeth forth its shoot and strengtheneth it and riseth firm upon its stalk, delighting the sowers - that He may enrage the disbelievers with (the sight of) them. Allah hath promised, unto such of them as believe and do good works, forgiveness and immense reward. |
| Arberry | Muhammad is the Messenger of God, and those who are with him are hard against the unbelievers, merciful one to another. Thou seest them bowing, prostrating, seeking bounty from God and good pleasure. Their mark is on their faces, the trace of prostration. That is their likeness in the Torah, and their likeness in the Gospel: as a seed that puts forth its shoot, and strengthens it, and it grows stout and rises straight upon its stalk, pleasing the sowers, that through them He may enrage the unbelievers. God has promised those of them who believe and do deeds of righteousness forgiveness and a mighty wage. |
| Shakir | Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward. |
| Sarwar | Muhammad is the Messenger of God and those with him are stern to the disbelievers yet kind among themselves. You can see them bowing and prostrating before God, seeking His favors and pleasure. Their faces (foreheads) are marked due to the effect of their frequent prostrations. That is their description in the Torah and in the Gospel they are mentioned as the seed which shoots out its stalk then becomes stronger, harder and stands firm on its stumps, attracting the farmers. Thus, God has described the believers to enrage the disbelievers. God has promised forgiveness and a great reward to the righteously striving believers. |
| Khalifa | Muhammad - the messenger of GOD - and those with him are harsh and stern against the disbelievers, but kind and compassionate amongst themselves. You see them bowing and prostrating, as they seek GOD's blessings and approval. Their marks are on their faces, because of prostrating. This is the same example as in the Torah. Their example in the Gospel is like plants that grow taller and stronger, and please the farmers. He thus enrages the disbelievers. GOD promises those among them who believe, and lead a righteous life, forgiveness and a great recompense. |
| Hilali/Khan | Muhammad (SAW) is the Messenger of Allah, and those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, it then becomes thick, and it stands straight on its stem, delighting the sowers that He may enrage the disbelievers with them. Allah has promised those among them who believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet Muhammad SAW till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e. Paradise). |
| H/K/Saheeh | Muúammad is the Messenger of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers so that Allah may enrage by them the disbelievers. Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward. 49-Surah Al-îujurat Bismillahir Raúmanir-Raúeem |
| Malik | Muhammad, the Messenger of Allah, and those with him are strong against the unbelievers and compassionate to each other among themselves. When you see them, you will find them making Rakuh (bowing down) and Sajud (prostrate in prayers), and craving for the blessings from Allah and His good pleasure. They have the marks of Sajud (prostration) on their foreheads, the traces of their prostration. This is their similitude in the Torah; and their similitude in the Gospel: they are like the seed which puts forth its sprout, then strengthens it, then becomes thick and stands firmly on its stem, delighting the sowers of the seed, so that through them He may enrage the unbelievers. Yet to those of them who will believe and do good deeds, Allah has promised forgiveness and a great reward.[29] |
| QXP | Muhammad is Allah's Messenger. And those who are with him are stern towards the rejecters, but full of compassion towards one another. You see them bowing, adoring, as they seek Allah's Bounty and Acceptance. Their signs (of belief) are on their faces, the effects of adoration. Such is their likeness in the Torah and their likeness in the Gospel. Like a seed that brings forth its shoot, and then strengthens it, so that it grows thick, and then stands firm on its own stem, delighting those who have sown it. Consequently, it fills the rejecters with rage at them. But unto those who may yet attain belief and do works that help others, Allah promises forgiveness and Immense Reward. |
| Maulana Ali | Muhammad is the Messenger of Allah, and those with him are firm of heart against the disbelievers, compassionate among themselves. Thou seest them blowing down, prostrating themselves, seeking Allah’s grace and pleasure. Their marks are on their faces in consequence of prostration. That is their description in the Torah -- and their description in the Gospel -- like seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the disbelievers on account of them. Allah has promised such of them as believe and do good, forgiveness and a great reward. |
| Free Minds | Mohammed is the messenger of God, and those who are with him are severe against the rejecters, but merciful between themselves. You see them kneeling and prostrating, they seek God's blessings and approval. Their distinction is in their faces, as a result of prostrating. Such is their example in the Torah. And their example in the Injeel is like a plant which shoots out and becomes strong and thick and it stands straight on its trunk, pleasing to the farmers. That He may enrage the rejecters with them. God promises those among them who believe and do good works a forgiveness and a great reward. |
| Qaribullah | Muhammad is the Messenger of Allah. Those who are with him are harsh against the unbelievers but merciful to one another. You see them bow and prostrate themselves seeking the bounty and pleasure of Allah. Their mark is on their faces from the trace of prostration. That is their likeness in the Torah and their likeness in the Gospel, as the seed which puts forth its shoot and strengthens it, so that it grows stout and rises straight upon its stalk, delighting the sowers, and through them He enrages the unbelievers. Allah has promised those of them who believe and do good deeds, forgiveness and a great wage. |
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| George Sale | Mohammed is the Apostle of God: And those who are with him are fierce against the unbelievers, but compassionate towards one another. Thou mayest see them bowing down, prostrate, seeking a recompense from God, and his good will. Their signs are in their faces, being marks of frequent prostration. This is their description in the pentateuch, and their description in the gospel: They are as seed which putteth forth its stalk, and strengtheneth it, and swelleth in the ear, and riseth upon its stem; giving delight unto the sower. Such are the Moslems described to be: That the infidels may swell with indignation at them. God hath promised unto such of them as believe, and do good works, pardon and a great reward. |
| JM Rodwell | Muhammad is the Apostle of God; and his comrades are vehement against the infidels, but full of tenderness among themselves. Thou mayst see them bowing down, prostrating themselves, imploring favours from God, and His acceptance. Their tokens are on their |
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| Asad | MUHAMMAD is God's Apostle; and those who are [truly] with him are firm and unyielding [This composite gives, I believe, the full meaning of the term ashidda (sing. shadid) in the above context.] towards all deniers of the truth, [yet] full of mercy towards one another. [Lit., "among themselves". Cf. 5:54 - "humble towards the believers, proud towards all who deny the truth".] Thou canst see them bowing down, prostrating themselves [in prayer], seeking favour with God and [His] goodly acceptance: their marks are on their faces, traced by prostration. [The infinitive noun sujud ("prostration") stands here for the innermost consummation of faith, while its "trace" signifies the spiritual reflection of that faith in the believer's manner of life and even in his outward aspect. Since the "face" is the most expressive part of man's personality, it is often used in the Quran in the sense of one's "whole being".] This is their parable in the Torah as well as their parable in the Gospel: [The posture of humility in prayer is indicated by prostration: i.e., Moses and Aaron "fell upon their faces", Num. xvi. 22. Regarding the significance of the term Injil ("Gospel") as used in the Quran, see the note on 3:4.] [they are] like a seed that brings forth its shoot, and then He strengthens it, so that it grows stout, and [in the end] stands firm upon its stem, delighting the sowers. [Thus will God cause the believers to grow in strength,] so that through them He might confound the deniers of the truth. [Lit., "infuse with wrath".] [But] unto such of them as may [yet] attain to faith and do righteous deeds, God has promised forgiveness and a reward supreme. [Whereas most of the classical commentators understand the above sentence as alluding to believers in general, Razi relates the pronoun minhum ("of them" or "among them") explicitly to the deniers of the truth spoken of in the preceding sentence - i.e., to those of them who might yet attain to faith and thus achieve God's forgiveness: a promise which was fulfilled within a few years after the revelation of this verse, inasmuch as most of the Arabian enemies of the Prophet embraced Islam, and many of them became its torchbearers. But in a wider sense, this divine promise remains open until Resurrection Day (Tabari), relating to everybody, at all times and in all cultural environments, who might yet attain to the truth and live up to it.] |
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