Compared Translations of the meaning of the Quran - Sura 58
al-Mujadilah - She That Disputeth, The Pleading Woman, She Who Pleaded
Total Verses: 22 | |
al-Mujadilah 058:001
| 58:1 سورة المجادلة بسم الله الرحمن الرحيم ٛــــ قد سمع الله قول التي تجادلك في زوجها وتشتكي الى الله والله يسمع تحاوركما ان الله سميع بصير |
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| Transliteration | Qad samiAAa Allahu qawla allatee tujadiluka fee zawjiha watashtakee ila Allahi waAllahu yasmaAAu tahawurakuma inna Allaha sameeAAun baseerun |
| Literal | God had heard (the) statement/declaration/saying (of) who argues/disputes with you in (about) her husband and she complains to God, and God hears/listens (to) your (B)'s discussion/debate, that truly God (is) hearing/listening/seeing/knowing . |
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| Yusuf Ali | Allah has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to Allah: and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things). |
| Pickthal | Allah hath heard the saying of her that disputeth with thee (Muhammad) concerning her husband, and complaineth unto Allah. And Allah heareth your colloquy. Lo! Allah is Hearer, Knower. |
| Arberry | God has heard the words of her that disputes with thee concerning her husband, and makes complaint unto God. God hears the two of you conversing together; surely God is All-hearing, All-seeing. |
| Shakir | Allah indeed knows the plea of her who pleads with you about her husband and complains to Allah, and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing. |
| Sarwar | God has certainly heard the words of the woman who disputed with you about her husband and who (after not having received a favorable response from you) complained to God. God was listening to your argument. He is All-hearing and All-aware. |
| Khalifa | GOD has heard the woman who debated with you about her husband, and complained to GOD. GOD heard everything the two of you discussed. GOD is Hearer, Seer. |
| Hilali/Khan | Indeed Allah has heard the statement of her (Khaulah bint Thalabah) that disputes with you (O Muhammad SAW) concerning her husband (Aus bin AsSamit), and complains to Allah. And Allah hears the argument between you both. Verily, Allah is All-Hearer, All-Seer. |
| H/K/Saheeh | Certainly has Allah heard the speech of the one who argues with you, [O Muúammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing. |
| Malik | Allah has indeed heard the words of the woman (Khawlah daughter of Tha‘labah, who had been divorced by calling her: ‘‘You are to me like my mother" which was an acceptable practice for divorce among pagan Arabs), who pleaded with you against her husband and made her complaint to Allah, and Allah has heard what you said to each other. Allah hears all and sees all.[1] |
| QXP | Allah has indeed heard her who pleads with you (O Prophet) concerning her husband, and complains unto Allah. And Allah has heard your mutual dialogue. Verily, Allah is Hearer, Seer. |
| Maulana Ali | Allah indeed has heard the plea of her who pleads with thee about her husband and complains to Allah; and Allah hears the contentions of both of you. Surely Allah is Hearing, Seeing. |
| Free Minds | God has heard the woman who has argued with you regarding her husband, and she complained to God. And God hears the argument between you. God is Hearer, Seer. |
| Qaribullah | Allah has heard the words of her that reasons with you (Prophet Muhammad) concerning her husband and made her complaint to Allah. Allah has heard both of you discussing with one another. Indeed, Allah is the Hearer, the Seer. |
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| George Sale | Now hath God heard the speech of her who disputed with thee concerning her husband, and made her complaint unto God; and God hath heard your mutual discourse: For God both heareth and seeth. |
| JM Rodwell | God hath heard the words of HER WHO PLEADED with thee against her husband, and made her plaint to God; and God hath heard your mutual intercourse: for God Heareth, Beholdeth. |
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| Asad | GOD has indeed heard the words of her who pleads with thee concerning her husband, and complains Unto God. [According to the classical commentators, this is a reference to the case of Khawlah (or Khuwaylah) bint Thalabah, whose husband Aws ibn as-Samit divorced her by pronouncing the arbitrary pre-Islamic oath known as zihar (explained in note on 33:4). When she pleaded before the Prophet against this divorce - which deprived her of all her marital rights and, at the same time, made it impossible for her to remarry - the iniquitous custom of zihar was abolished by the revelation of verses 2 - 4 of this surah. In view of the sequence, as well as of several Traditions to this effect, there is no doubt that the above verse alludes, in the first instance, to the divine condemnation of zihar. However the deliberately unspecified reference to "her who pleads concerning her husband" seems to point to all cases where a wife has reason to complain against her husband: that is to say, not merely to an appeal against an unjustified or cruel divorce, but also to a wife's demand for release from an unbearable marriage. Such dissolution of the marriage-tie at the wife's instance - termed khul - is fully sanctioned by the shariah on the basis of 2:229 and a number of extremely well-authenticated Traditions. (For a fuller discussion of this problem, see note on the second paragraph of 2:229.)] And God does hear what you both have to say: verily, God is all-hearing, all-seeing. [Lit., "does hear the mutual contentions of both of you (tahawurakuma)", i.e., of husband and wife alike, embracing with His infinite wisdom and justice the innermost motivations of both. Alternatively - if the above verse is understood as referring specifically to the case of Khawlah - the second person indicated by the suffix kuma ("both of you") may relate to the Prophet, who, before the revelation of this surah, thought that a divorce through zihar was valid and, therefore, repeatedly told Khawlah, "Thou art now indeed unlawful to him" (Tabari). This opinion was subsequently - almost immediately - reversed by the divine prohibition of zihar expressed in verses 2ff.] |
al-Mujadilah 058:002
| 58:2 الذين يظاهرون منكم من نسائهم ماهن امهاتهم ان امهاتهم الا اللائي ولدنهم وانهم ليقولون منكرا من القول وزورا وان الله لعفو غفور |
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| Transliteration | Allatheena yuthahiroona minkum min nisa-ihim ma hunna ommahatihim in ommahatuhum illa alla-ee waladnahum wa-innahum layaqooloona munkaran mina alqawli wazooran wa-inna Allaha laAAafuwwun ghafoorun |
| Literal | Those who declare their wives as forbidden for them as their mothers (forbidden pre-Islamic form of divorce) from you from their women (wives), they (F) are not their mothers, that truly their mothers (are not) except who (F) gave birth to them, and that they truly say a defiance of God and His orders/an obscenity from the words/opinion and belief and falsehood , and that truly God (is) often forgiving/ pardoning, forgiving. |
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| Yusuf Ali | If any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again). |
| Pickthal | Such of you as put away your wives (by saying they are as their mothers) - They are not their mothers; none are their mothers except those who gave them birth - they indeed utter an ill word and a lie. And lo! Allah is Forgiving, Merciful. |
| Arberry | Those of you who say, regarding their wives, 'Be as my mother's back,' they are not truly their mothers; their mothers are only those who gave them birth, and they are surely saying a dishonourable saying, and a falsehood. Yet surely God is All-pardoning, All-forgiving. |
| Shakir | (As for) those of you who put away their wives by likening their backs to the backs of their mothers, they are not their mothers; their mothers are no others than those who gave them birth; and most surely they utter a hateful word and a falsehood and most surely Allah is Pardoning, Forgiving. |
| Sarwar | Those who renounce their wives by calling them mothers should know that their wives could never become their mothers. Their mothers are those who have given birth to them. The words that they speak are certainly detestable and sinful. But God is Pardoning and All-forgiving. |
| Khalifa | Those among you who estrange their wives (by declaring them as forbidden in sex) as their mothers know full well that they are not their mothers. Their mothers are the women who gave birth to them. Indeed, they are committing a blasphemy and a falsehood. GOD is Pardoner, Forgiver. |
| Hilali/Khan | Those among you who make their wives unlawful (Az-Zihar ) to them by saying to them "You are like my mothers back." They cannot be their mothers. None can be their mothers except those who gave them birth. And verily, they utter an ill word and a lie. And verily, Allah is Oft-Pardoning, Oft-Forgiving. |
| H/K/Saheeh | Those who pronounce thihar among you [to separate] from their wives they are not [consequently] their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. But indeed, Allah is Pardoning and Forgiving. |
| Malik | Those of you who divorce their wives by ZihAr (calling them to be like their mothers) should know that they are not their mothers. Their mothers are only those who gave birth to them. Surely the words they utter are absurd and false. Allah could punish them for this but He forgave them, surely Allah is All-Pardoning, All-Forgiving.[2] |
| QXP | Those of you who make senseless declarations about their wives, they by no means become their mothers. Their mothers are only those who gave birth to them. And so, behold, they only utter what is contrary to reason, and thus, false. And behold, Allah is Absolver of faults, Forgiving. (The procedure of divorce has been clearly expounded in (2:228-230), (4:3), (4:19), (4:35), (4:128), (33:4), (65:1-2)). |
| Maulana Ali | Those of you who put away their wives by calling them their mothers -- they are not their mothers. None are their mothers save those who give them birth, and they utter indeed a hateful word and a lie. And surely Allah is Pardoning, Forgiving. |
| Free Minds | Those among you who estrange their wives by saying to them: "You are as my mother". They can never be as their mothers, for their mothers are the women who gave birth to them. Indeed, they are uttering what is strange and a falsehood. And God is Pardoner, Forgiver. |
| Qaribullah | Those of you who say to their wives, 'Be as my mother's back, ' indeed, they are not their mothers. Their mothers are only those who gave birth to them. Indeed they speak dishonorably and falsely. But Allah is the Pardoning, the Forgiving. |
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| George Sale | As to those among you who divorce their wives, by declaring that they will thereafter regard them as their mothers; let them know that they are not their mothers. They only are their mothers who brought them forth; and they certainly utter an unjustifiable saying, and a falsehood: But God is gracious and ready to forgive. |
| JM Rodwell | As to those of you who put away their wives by saying, "Be thou to me as my mother's back" their mothers they are not; they only are their mothers who gave them birth! they certainly say a blameworthy thing and an untruth: |
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| Asad | As for those of you who [henceforth] separate themselves from their wives by saying, "Thou art as unlawful to me as my mother", [For this explanatory rendering of the verb yuzahirun, see note on 33:4. My interpolation of the word "henceforth" is necessary in view of the fact that the custom of zihar - in its sense of a definitive act of divorce - had been abolished by verses 2 - 4 of the present surah.] [let them bear in mind that] they can never be [as] their mothers: none are their mothers save those who gave them birth: and so, behold, they but utter a saying that runs counter to reason, [For this particular rendering of the term munkar, see the second note on 16:90.] and is [therefore] false. But, behold, God is indeed an absolver of sins, much-forgiving: |
al-Mujadilah 058:003
| 58:3 والذين يظاهرون من نسائهم ثم يعودون لما قالوا فتحرير رقبة من قبل ان يتماسا ذلكم توعظون به والله بما تعلمون خبير |
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| Transliteration | Waallatheena yuthahiroona min nisa-ihim thumma yaAAoodoona lima qaloo fatahreeru raqabatin min qabli an yatamassa thalikum tooAAathoona bihi waAllahu bima taAAmaloona khabeerun |
| Literal | And those who declare their wives as forbidden for them as their mothers, from their women (wives), then they return to what they said, so freeing/liberating a neck/person/slave, from before that they (B) touch each other, that one you (are) being preached to/advised/warned with it, and God (is) with what you make/do expert/experienced. |
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| Yusuf Ali | But those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: Thus are ye admonished to perform: and Allah is well-acquainted with (all) that ye do. |
| Pickthal | Those who put away their wives (by saying they are as their mothers) and afterward would go back on that which they have said, (the penalty) in that case (is) the freeing of a slave before they touch one another. Unto this ye are exhorted; and Allah is Informed of what ye do. |
| Arberry | And those who say, regarding their wives, 'Be as my mother's back,' and then retract what they have said, they shall set free a slave, before the two of them touch one another. By that you are admonished; and God is aware of the things you do. |
| Shakir | And (as for) those who put away their wives by likening their backs to the backs of their mothers then would recall what they said, they should free a captive before they touch each other; to that you are admonished (to conform); and Allah is Aware of what you do. |
| Sarwar | Those who renounce their wives by calling them mothers and then change their minds about what they have said will have to set free a slave as a ransom and only then will their carnal relations be lawful. This is what you have been commanded. God is Well Aware of whatever you do. |
| Khalifa | Those who estrange their wives in this manner, then reconcile thereafter, shall atone by freeing a slave before resuming their sexual relations. This is to enlighten you. GOD is Cognizant of everything you do. |
| Hilali/Khan | And those who make unlawful to them (their wives) (by Az-Zihar ) and wish to free themselves from what they uttered, (the penalty) in that case (is) the freeing of a slave before they touch each other. That is an admonition to you (so that you may not return to such an ill thing). And Allah is All-Aware of what you do. |
| H/K/Saheeh | And those who pronounce thihar from their wives and then [wish to] go back on what they said then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do. |
| Malik | Those who divorce their wives by ZihAr, then wish to retract the words they uttered, shall have to free a slave before they touch each other. This is enjoined as a penalty for doing so. Allah is well-aware of all your actions.[3] |
| QXP | Hence, those of you who have made senseless declarations about their wives, and then put them away into separation, and then wish to go back on their utterance - they should free a human being from bondage before the couple may 'touch' each other. This you are hereby admonished to perform. And Allah is Aware of all you do. (Freeing from bondage includes relieving someone from any kind of oppression and from a crushing burden of debt). |
| Maulana Ali | And those who put away their wives by calling them their mothers, then go back on that which they said, must free a captive before they touch one another. To this you are exhorted; and Allah is Aware of what you do. |
| Free Minds | Those who had estranged their wives in this manner, then they do again repeat it, they shall free a slave before they have sexual contact between them. This is to enlighten you. God is well aware of everything you do. |
| Qaribullah | Those who say to their wives, 'Be as my mother's back, ' then retract their words thereafter shall set a person free before they touch each other again. By that you are admonished. Allah is Aware of all that you do. |
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| George Sale | Those who divorce their wives by declaring that they will for the future regard them as their mothers, and afterwards would repair what they have said, shall be obliged to free a captive, before they touch one another. This is what ye are warned to perform: And God is well apprized of that which ye do. |
| JM Rodwell | But truly, God is Forgiving, Indulgent. |
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| Asad | hence, as for those who would separate themselves from their wives by saying, "Thou art as unlawful to me as my mother", and thereafter would go back on what they have said, [their atonement] shall be the freeing of a human being from bondage before the couple may touch one another again: [I.e., the freeing or purchasing the freedom of a slave or captive. In modern times, when slavery is more or less non-existent, the concept of tahrir raqabah may, I believe, be legitimately extended to the redeeming of a human being from the bondage of debt or of great poverty.] this you are [hereby] exhorted to do - for God is fully aware of all that you do. [Cf. 2:225 - "God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]".] |
al-Mujadilah 058:004
| 58:4 فمن لم يجد فصيام شهرين متتابعين من قبل ان يتماسا فمن لم يستطع فاطعام ستين مسكينا ذلك لتؤمنوا بالله ورسوله وتلك حدود الله وللكافرين عذاب اليم |
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| Transliteration | Faman lam yajid fasiyamu shahrayni mutatabiAAayni min qabli an yatamassa faman lam yastatiAA fa-itAAamu sitteena miskeenan thalika litu/minoo biAllahi warasoolihi watilka hudoodu Allahi walilkafireena AAathabun aleemun |
| Literal | So who did not find, so fasting two months following each other (continuous) from before that they (B) touch each other, so who was not able, so feeding sixty poorest of poor/poor oppressed, that (is) to believe in God and His messenger, and those are God's limits/boundaries , and to the disbelievers a painful torture. |
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| Yusuf Ali | And if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones, this, that ye may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty. |
| Pickthal | And he who findeth not (the wherewithal), let him fast for two successive months before they touch one another; and for him who is unable to do so (the penance is) the feeding of sixty needy ones. This, that ye may put trust in Allah and His messenger. Such are the limits (imposed by Allah); and for disbelievers is a painful doom. |
| Arberry | But whosoever finds not the means, then let him fast two successive months, before the two of them touch one another. And if any man is not able to, then let him feed sixty poor persons -- that, that you may believe in God and His Messenger. Those are God's bounds; and for the unbelievers there awaits yet a painful chastisement. |
| Shakir | But whoever has not the means, let him fast for two months successively before they touch each other; then as for him who is not able, let him feed sixty needy ones; that is in order that you may have faith in Allah and His Messenger, and these are Allah's limits, and the unbelievers shall have a painful punishment. |
| Sarwar | If one cannot set free a slave, he must fast for two consecutive months, and only then can he have lawful carnal relations. If this is also not possible, he must feed sixty destitute people. This is the command of God, so that perhaps you will have faith in God and His Messenger. Such are the Laws of God, and those who disbelieve them will suffer a painful torment. |
| Khalifa | If you cannot find a slave to free, you shall fast two consecutive months before resuming sexual relations. If you cannot fast, then you shall feed sixty poor people. You shall believe in GOD and His messenger. These are GOD's laws. The disbelievers have incurred a painful retribution. |
| Hilali/Khan | And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And for him who is unable to do so, he should feed sixty of Miskeen (poor). That is in order that you may have perfect Faith in Allah and His Messenger. These are the limits set by Allah. And for disbelievers, there is a painful torment. |
| H/K/Saheeh | And he who does not find [a slave] then a fast for two months consecutively before they touch one another; and he who is unable then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah. And for the disbelievers is a painful punishment. |
| Malik | He that has no slave, shall fast two consecutive months before they touch each other. He that cannot fast, shall feed sixty poor people. This is enjoined so that you may have faith in Allah and His Messenger. These are the limits set by Allah, and the violators shall have a painful punishment.[4] |
| QXP | However, he who does not have the means thereof, let him resort to Abstinence (as in the month of Ramadan) for two consecutive months before the couple may 'touch' each other. And if he is unable to do that either, he should arrange the feeding of sixty needy ones. This is so that you might be true to your faith in Allah and His Messenger. Now these are the bounds ordained by Allah. And for the deniers of the Divine Commands is a painful doom. |
| Maulana Ali | But he who has not the means, should fast for two months successively before they touch one another, and he who is unable to do so should feed sixty needy ones. That is in order that you may have faith in Allah and His Messenger. And these are Allah’s limits. And for the disbelievers is a painful chastisement. |
| Free Minds | If he cannot find any, then he shall fast two consecutive months before any sexual contact between them. If he cannot, then he shall feed sixty poor people. That is so you would believe in God and His messenger. And these are the limits set by God. The disbelievers have incurred a painful retribution. |
| Qaribullah | He who is unable shall fast for two successive months before they touch one another. If he is unable to do this, let him feed sixty needy people that, so that you believe in Allah and His Messenger. Such are the bounds of Allah. There is a painful punishment awaiting the unbelievers. |
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| George Sale | And whoso findeth not a captive to redeem, shall observe a fast of two consecutive months, before they touch one another. And whoso shall not be able to fast that time, shall feed threescore poor men, This is ordained you, that ye may believe in God and his Apostle. These are the statutes of God: And for the unbelievers is prepared a grievous torment. |
| JM Rodwell | And those who thus put away their wives, and afterwards would recall their words, must free a captive before they can come together again. To this are ye warned to conform: and God is aware of what ye do. |
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| Asad | However, he who does not have the wherewithal shall fast [instead] for two consecutive months before the couple may touch one another again; [I.e., in the manner prescribed for fasting during the month of Ramadan (see 2:183-187). As regards the phrase "he who does not find the wherewithal (lam yajid)", it may indicate either a lack of financial means or the impossibility of finding anyone else who could be redeemed from factual or figurative bondage. According to many Islamic scholars of our times (e.g., Rashid Rida, commenting on 4:92), this relates, in the first instance, to circumstances in which "slavery will have been abolished in accordance with the aim of Islam" (Manar V, 337).] and he who is unable to do it shall feed sixty needy ones: [Or, alternatively, one needy person for sixty days. The inability to fast for two consecutive months may be due either to ill-health or to really compelling external circumstances (for instance, the necessity of performing labours which require great physical and/or mental vigour and alertness).] this, so that you might prove your faith in God and His Apostle. [Sc., "by showing that you have renounced the practices of the Time of Ignorance" (Razi). In other words, the pronouncement of zihar is not to be considered a divorce, as was the case in pre-Islamic times, but solely as a reprehensible act which must be atoned for by a sacrifice.] Now these are the bounds set by God; and grievous suffering [in the life to come] awaits all who deny the truth. |
al-Mujadilah 058:005
| 58:5 ان الذين يحادون الله ورسوله كبتوا كما كبت الذين من قبلهم وقد انزلنا ايات بينات وللكافرين عذاب مهين |
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| Transliteration | Inna allatheena yuhaddoona Allaha warasoolahu kubitoo kama kubita allatheena min qablihim waqad anzalna ayatin bayyinatin walilkafireena AAathabun muheenun |
| Literal | That truly those who anger God and His messenger, they were humiliated/returned with rage as/like those from before them were humiliated/returned with rage, and We had descended signs/verses evidences, and to the disbelievers a humiliating/disgracing torture. |
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| Yusuf Ali | Those who resist Allah and His Messenger will be humbled to dust, as were those before them: for We have already sent down Clear Signs. And the Unbelievers (will have) a humiliating Penalty,- |
| Pickthal | Lo! those who oppose Allah and His messenger will be abased even as those before them were abased; and We have sent down clear tokens, and for disbelievers is a shameful doom |
| Arberry | Surely those who oppose God and His Messenger shall be frustrated as those before them were frustrated. Now We have sent down signs, clear signs; and for the unbelievers awaits a humbling chastisement, |
| Shakir | Surely those who act in opposition to Allah and His Messenger shall be laid down prostrate as those before them were laid down prostrate; and indeed We have revealed clear communications, and the unbelievers shall have an abasing chastisement. |
| Sarwar | Those who oppose God and His Messenger will be humiliated like those who lived before. We have sent illustrious revelations and those who disbelieve will suffer a humiliating torment. |
| Khalifa | Surely, those who fight GOD and His messenger are committed to defeat, like their previous counterparts were committed to defeat. We have sent down clear proofs, and the rejectors have incurred a shameful retribution. |
| Hilali/Khan | Verily, those who oppose Allah and His Messenger (Muhammad SAW) will be disgraced, as those before them (among the past nation), were disgraced. And We have sent down clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). And for the disbelievers is a disgracing torment. |
| H/K/Saheeh | Indeed, those who oppose Allah and His Messenger are abased as those before them were abased. And We have certainly sent down verses of clear evidence. And for the disbelievers is a humiliating punishment. |
| Malik | Those who resist Allah and His Messenger, shall be humiliated as were those before them. We have sent down clear revelations; the disbelievers shall have a humiliating punishment.[5] |
| QXP | Verily, those who oppose Allah and His Messenger will be disgraced as were disgraced those before their times. Thus, We have sent down Clear Messages, and for the rejecters is a shameful suffering. |
| Maulana Ali | Surely those who oppose Allah and His Messenger will be humbled as those before them were humbled; and indeed We have revealed clear messages. And for the disbelievers is an abasing chastisement. |
| Free Minds | Those who oppose God and His messenger will be disgraced, like their previous counterparts were disgraced. We have sent down clear proofs, and the rejecters have incurred a shameful retribution. |
| Qaribullah | Those who oppose Allah and His Messenger shall be frustrated just as those before them were frustrated. We have sent down proofs and clear verses, and for the unbelievers, there is a humiliating punishment. |
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| George Sale | Verily they who oppose God and his Apostle, shall be brought low, as the unbelievers who preceded them were brought low. And now have We sent down manifest signs: And an ignominious punishment awaiteth the unbelievers. |
| JM Rodwell | And he who findeth not a captive to set free, shall fast two months in succession before they two come together. And he who shall not be able to do so, shall feed sixty poor men. This, that he may believe in God and His Apostle. These are the statutes of G |
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| Asad | Verily, those who contend against God and His Apostle shall be brought low even as those [evildoers] who lived before them were brought low after We had bestowed [on them] clear messages from on high. [Sc., "which they chose to disregard". Thus, proceeding from the particular to the general, the present passage connects with the reference, at the end of verse 4, to "all who deny the truth", i.e., of divine revelation.] And [so,] for those who deny the truth there will be shameful suffering in store |
al-Mujadilah 058:006
| 58:6 يوم يبعثهم الله جميعا فينبئهم بما عملوا احصاه الله ونسوه والله على كل شئ شهيد |
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| Transliteration | Yawma yabAAathuhumu Allahu jameeAAan fayunabbi-ohum bima AAamiloo ahsahu Allahu wanasoohu waAllahu AAala kulli shay-in shaheedun |
| Literal | A day/time God resurrects/revives them all/all together, so He informs them with what they made/did ,God counted/computed it , and they forgot it, and God (is) on every thing witnessing/testifying. |
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| Yusuf Ali | On the Day that Allah will raise them all up (again) and show them the Truth (and meaning) of their conduct. Allah has reckoned its (value), though they may have forgotten it, for Allah is Witness to all things. |
| Pickthal | On the day when Allah will raise them all together and inform them of what they did. Allah hath kept account of it while they forgot it. And Allah is Witness over all things. |
| Arberry | upon the day when God shall raise them up all together, then He shall tell them what they did. |
| Shakir | On the day when Allah will raise them up all together, then inform them of what they did: Allah has recorded it while they have forgotten it; and Allah is a witness of all things. |
| Sarwar | On the day when everyone will be resurrected, God will tell them about their deeds which He has recorded in their entirety - while they themselves have forgotten them. God is the witness over all things. |
| Khalifa | The day will come when GOD will resurrect them all, then inform them of everything they had done. GOD has recorded everything, while they have forgotten it. GOD witnesses all things. |
| Hilali/Khan | On the Day when Allah will resurrect them all together (i.e. the Day of Resurrection) and inform them of what they did. Allah has kept account of it, while they have forgotten it. And Allah is Witness over all things. |
| H/K/Saheeh | On the Day when Allah will resurrect them all and inform them of what they did. Allah had enumerated it, while they forgot it; and Allah is, over all things, Witness. |
| Malik | On the Day of Judgment Allah will raise them all back to life, then inform them about what they have done. Allah has kept full record of their deeds even though they may have forgotten, for Allah is a witness over all things.[6] |
| QXP | On the Day when Allah will raise all of them together, He will inform them of what they truly accomplished. Allah ever keeps a meticulous record even though they may have forgotten it. For, Allah is Witness over all things. |
| Maulana Ali | On the day when Allah will raise them all together, then inform them of what they did. Allah records it, while they forget it. And Allah is Witness over all things. |
| Free Minds | The Day when God resurrects them all, then He informs them of what they had done. God has recorded it, while they have forgotten it. God witnesses all things. |
| Qaribullah | On the Day when Allah will raise them up all together He will inform them of what they did. Allah has taken count of it, although they have forgotten. Allah is Witness to all things. |
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| George Sale | On a certain day God shall raise them all to life, and shall declare unto them that which they have wrought. God hath taken an exact account thereof; but they have forgotten the same: And God is witness over all things. |
| JM Rodwell | Truly they who oppose God and His Apostle shall be brought low, as those who were before them were brought low. And now have we sent down demonstrative signs: and, for the Infidels is a shameful chastisement. |
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| Asad | on the Day when God will raise them all from the dead and will make them truly understand all that they did [in life]: God will have taken [all of] it into account, even though they [themselves] may have forgotten it - for God is witness unto everything. |
al-Mujadilah 058:007
| 58:7 الم تر ان الله يعلم مافي السماوات ومافي الارض مايكون من نجوى ثلاثة الا هو رابعهم ولاخمسة الا هو سادسهم ولاادنى من ذلك ولااكثر الا هو معهم اين ماكانوا ثم ينبئهم بما عملوا يوم القيامة ان الله بكل شئ عليم |
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| Transliteration | Alam tara anna Allaha yaAAlamu ma fee alssamawati wama fee al-ardi ma yakoonu min najwa thalathatin illa huwa rabiAAuhum wala khamsatin illa huwa sadisuhum wala adna min thalika wala akthara illa huwa maAAahum ayna ma kanoo thumma yunabbi-ohum bima AAamiloo yawma alqiyamati inna Allaha bikulli shay-in AAaleemun |
| Literal | Do you not see/understand that (E) God knows what (is) in the skies/space and the earth/Planet Earth? (There) not be from confidential talk/secret conversation (between) three except He is their fourth, and not five except He is their sixth, and nor near/poorer (less) from that, and nor more, except He is with them wherever they were, then He informs them with what they made/did (in) the Resurrection Day, that truly God (is) with every thing knowledgeable. |
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| Yusuf Ali | Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things. |
| Pickthal | Hast thou not seen that Allah knoweth all that is in the heavens and all that is in the earth? There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wheresoever they may be; and afterward, on the Day of Resurrection, He will inform them of what they did. Lo! Allah is Knower of all things. |
| Arberry | God has numbered it, and they have forgotten it. God is witness over everything. Hast thou not seen that God knows whatsoever is in the heavens, and whatsoever is in the earth? Three men conspire not secretly together, but He is the fourth of them, neither five men, but He is the sixth of them, neither fewer than that, neither more, but He is with them, wherever they may be; then He shall tell them what they have done, on the Day of Resurrection. Surely God has knowledge of everything. |
| Shakir | Do you not see that Allah knows whatever is in the heavens and whatever is in the earth? Nowhere is there a secret counsel between three persons but He is the fourth of them, nor (between) five but He is the sixth of them, nor less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of resurrection: surely Allah is Cognizant of all things. |
| Sarwar | Have you not considered that God knows all that is in the heavens and the earth? There is not a single place wherein any secret counsel can take place between any three people without God being the fourth, nor five people without His being the sixth nor any gathering of more or less people, wherever it may be, without His being with them. On the Day of Judgment, He will tell them about their deeds. God has the knowledge of all things. |
| Khalifa | Do you not realize that GOD knows everything in the heavens and everything on earth? No three people can conspire secretly without Him being their fourth, nor five without Him being the sixth, nor less than that, nor more, without Him being there with them wherever they may be. Then, on the Day of Resurrection, He will inform them of everything they had done. GOD is fully aware of all things. |
| Hilali/Khan | Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three, but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), not of less than that or more, but He is with them (with His Knowledge) wheresoever they may be; and afterwards on the Day of Resurrection, He will inform them of what they did. Verily, Allah is the All-Knower of everything. |
| H/K/Saheeh | Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing. |
| Malik | Are you not aware that Allah knows all that is in the heavens and in the earth? It cannot be that three persons converse in secret and He is not the fourth of them; or five persons converse in secret and He is not the sixth of them; whether fewer or more, wherever they may be, He is with them. Then on the Day of Resurrection He will inform them of what they have done, surely Allah has knowledge of all things.[7] |
| QXP | Do you not realize that Allah knows all that is in the heavens and all that is in the earth. There is no secret meeting of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wherever they may be. And ultimately, on the Day of Resurrection, He will inform them of what they truly accomplished. Verily, Allah is Knower of all things. |
| Maulana Ali | Seest thou not that Allah knows whatever is in the heavens and whatever is in the earth? There is no secret counsel between three but He is the fourth of them, nor between five but He is the sixth of them, nor between less than that nor more but He is with them wheresoever they are; then He will inform them of what they did on the day of Resurrection. Surely Allah is Knower of all things. |
| Free Minds | Do you not realise that God knows everything in the heavens and everything on Earth? No three people can meet secretly without Him being their fourth, nor five without Him being the sixth, nor less than that, nor more, without Him being there with them wherever they may be. Then, on the Day of Resurrection, He will inform them of everything they had done. God is fully aware of all things. |
| Qaribullah | Have you not seen that Allah knows that which is in the heavens and the earth? There is no secret talk between three but He is the fourth of them; nor between five but He is the sixth of them; nor between fewer or more but He is with them wherever they are. Then, on the Day of Resurrection, He will inform them of what they have done. Surely, Allah has knowledge of all things. |
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| George Sale | Dost thou not perceive that God knoweth whatever is in heaven and in earth? There is no private discourse among three persons, but He is the fourth of them; nor among five, but He is the sixth of them; neither among a smaller number than this, nor a larger, but He is with them; wheresoever they be: And He will declare unto them that which they have done, on the day of resurrection; for God knoweth all things. |
| JM Rodwell | On the day when God shall raise them all to life, and shall tell them of their doings. God hath taken count of them, though they have forgotten them! and God is witness over all things. |
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| Asad | ART THOU NOT aware that God knows all that is in the heavens and all that is on earth? Never can there be a secret confabulation between three persons without His being the fourth of them, nor between five without His being the sixth of them; and neither between less than that, or more, without His being with them wherever they may he. But in the end, on Resurrection Day, He will make them truly understand what they did: for, verily, God has full knowledge of everything. |
al-Mujadilah 058:008
| 58:8 الم تر الى الذين نهوا عن النجوى ثم يعودون لما نهوا عنه ويتناجون بالاثم والعدوان ومعصية الرسول واذا جاؤوك حيوك بمالم يحيك به الله ويقولون في انفسهم لولا يعذبنا الله بما نقول حسبهم جهنم يصلونها فبئس المصير |
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| Transliteration | Alam tara ila allatheena nuhoo AAani alnnajwa thumma yaAAoodoona lima nuhoo AAanhu wayatanajawna bial-ithmi waalAAudwani wamaAAsiyati alrrasooli wa-itha jaooka hayyawka bima lam yuhayyika bihi Allahu wayaqooloona fee anfusihim lawla yuAAaththibuna Allahu bima naqoolu hasbuhum jahannamu yaslawnaha fabi/sa almaseeru |
| Literal | Do you not see to those who were forbidden/prevented from the confidential talk/secret conversation? Then they return to what they were forbidden/prohibited from it, and they interchange pleasurable conversation with the sin/crime, and the transgression/aggression , and disobedience (to) the messenger, and if they came to you, they greeted you with what God does not greet you with it, and they say in themselves: "If only God tortures us because (of) what we say." Enough for them Hell they roast/suffer (from) it , so how bad (is) the end/destination? |
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| Yusuf Ali | Turnest thou not thy sight towards those who were forbidden secret counsels yet revert to that which they were forbidden (to do)? And they hold secret counsels among themselves for iniquity and hostility, and disobedience to the Messenger. And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): And they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: In it will they burn, and evil is that destination! |
| Pickthal | Hast thou not observed those who were forbidden conspiracy and afterward returned to that which they had been forbidden, and (now) conspire together for crime and wrongdoing and disobedience toward the messenger? And when they come unto thee they greet thee with a greeting wherewith Allah greeteth thee not, and say within themselves: Why should Allah punish us for what we say? Hell will suffice them; they will feel the heat thereof - a hapless journey's end! |
| Arberry | Hast thou not regarded those who were forbidden to converse secretly together, then they return to that they were forbidden, and they converse secretly together in sin and enmity, and in disobedience to the Messenger? Then, when they come to thee, they greet thee with a greeting God never greeted thee withal; and they say within themselves, 'Why does God not chastise us for what we say?' Sufficient for them shall be Gehenna, at which they, shall be roasted -- an evil homecoming! |
| Shakir | Have you not seen those who are forbidden secret counsels, then they return to what they are forbidden, and they hold secret counsels for sin and revolt and disobedience to the Messenger, and when they come to you they greet you with a greeting with which Allah does not greet you, and they say in themselves: Why does not Allah punish us for what we say? Hell is enough for them; they shall enter it, and evil is the resort. |
| Sarwar | Have you not seen those who have been forbidden to have secret counsels violate this prohibition and resume their secret counsels for sinful and hostile purposes and to disobey the Messenger? When they come to you (Muhammad), they greet you with a greeting with which even God has not greeted you and say to themselves, "Why has God not punished us for what we say (if he is a true Prophet)?" The heat of hell is a sufficient torment for them. This is the most terrible fate. |
| Khalifa | Have you noted those who were enjoined from conspiring secretly, then insist on conspiring? They conspire to commit sin, transgression, and disobedience of the messenger. When they come to you, they greet you with a greeting other than that decreed by GOD. They say inside themselves, "GOD will not punish us for our utterances." Their only requital is Gehenna, wherein they burn; what a miserable destiny. |
| Hilali/Khan | Have you not seen those who were forbidden to hold secret counsels, and afterwards returned to that which they had been forbidden, and conspired together for sin and wrong doing and disobedience to the Messenger (Muhammad SAW ). And when they come to you, they greet you with a greeting wherewith Allah greets you not, and say within themselves: "Why should Allah punish us not for what we say?" Hell will be sufficient for them, they will burn therein, and worst indeed is that destination! |
| H/K/Saheeh | Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination. |
| Malik | Have you not seen those who, though forbidden to hold secret counsels, persistently do what was forbidden? They hold secret counsels among themselves for sin, hostility and disobedience to the Messenger. Yet when they come to you, they greet you in words which Allah does not greet you with, and say to themselves: "Why does Allah not punish us for what we say?" Hell is enough for them, they shall burn in its flames, what an evil destination![8] |
| QXP | Have you not noticed those who were forbidden to conspire in secret meetings, and yet they revert to what they were forbidden, and continue to conspire together - for hampering progress, creating wedges of dissension in the society, and disobedience of the Messenger? And when they come to you (O Messenger), they greet you not in the way that Allah greets you - And say to themselves, "Why does not Allah punish us for what we say?" Sufficient for them is Hell (in both lives) wherein they burn. And how miserable that destination is! |
| Maulana Ali | Seest thou not those who are forbidden secret counsels, then they return to that which they are forbidden, and hold secret counsels for sin and revolt and disobedience to the Messenger. And when they come to thee they greet thee with a greeting with which Allah greets thee not, and say within themselves; Why does not Allah punish us for what we say? Hell is enough for them; they will burn in it, and evil is the resort! |
| Free Minds | Have you noted those who were enjoined from holding meetings in secret, but then they insist on it? They meet secretly to commit sin, transgression, and disobedience of the messenger. When they come to you, they greet you with a greeting other than that which God greets you with. They say inside themselves: "Why does God not punish us for our utterances?" Hell will be sufficient for them, wherein they burn; what a miserable destiny. |
| Qaribullah | Have you not seen those who were forbidden to talk in secrecy together? They return to that which they are forbidden and talk secretly together in sin and hatred, and in disobedience to the Messenger. Then, when they come to you they greet you with greetings with which Allah does not greet you, and they say within themselves: 'Why does Allah not punish us for what we say? ' Gehenna (Hell) suffices them, they shall be roasted, an evil arrival! |
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| George Sale | Hast thou not observed those who have been forbidden to use clandestine discourse, but afterwards return to what they have been forbidden, and discourse privily among themselves of wickedness, and enmity, and disobedience towards the Apostle? And when they come unto thee, they salute thee with that form of salutation wherewith God doth not salute thee: And they say among themselves, by way of derision, would not God punish us for what we say, if this man were a prophet? Hell shall be their sufficient punishment: They shall go down into the same to be burned; and an unhappy journey shall it be! |
| JM Rodwell | Dost thou not see that God knoweth all that is in the Heavens and all that is in the Earth? Three persons speak not privately together, but He is their fourth; nor five, but He is their sixth; nor fewer nor more, but wherever they be He is with them. Then |
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| Asad | Art thou not aware of such as have been forbidden [to intrigue through] secret confabulations, [The prohibition referred to here arises from the Quranic statement, "No good comes, as a rule, out of secret confabulations - save those which are devoted to enjoining charity, or equitable dealings, or setting things to rights between people" (see 4:114 and the corresponding note). Although there is no doubt that, as the classical commentators point out, the "secret con fabulations" spoken of in this passage relate to intrigues aimed against the Prophet and his followers by some of their unbelieving contemporaries, there is no doubt, either, that the passage has a general import, and is, therefore, valid for all times.] and yet [always] revert to that which they have been forbidden, and conspire with one another with a view to sinful doings, and aggressive conduct, and disobedience to the Apostle? [I.e., in the wider sense, disobedience to the Apostle's ethical teachings.] Now whenever such [people] approach thee, [O Muhammad,] [The reference to "approaching" the Prophet has here a twofold meaning, relating literally to his unbelieving contemporaries, and figuratively to an intellectual "approach" to his person and his teachings by hostile critics of all later times. The same observation is valid with regard to the next clause as well.] they salute thee with a greeting which God has never countenanced; [Lit., "with which God has never saluted thee". Historically, this is an allusion to the hostile attitude of the Jews of Medina towards the Prophet. It is recorded that instead of pronouncing the traditional greeting "Peace be upon thee" when encountering him, some of them used to mumble the word salam ("peace") in such a way as to make it indistinguishable from sam ("death"); and they employed the same scurrilous play of words with regard to the Prophet's Companions as well. (The relevant ahadith are quoted in full, with indication of the sources, by Tabari and Ibn Kathir in their commentaries on the above verse.) But see also the preceding note.] and they say to themselves, "Why does not God chastise us for what we are saying?" [Sc., "if Muhammad is truly a prophet".] Hell shall be their allotted portion: they shall [indeed] enter it - and how vile a journey's end! |
al-Mujadilah 058:009
| 58:9 ياايها الذين امنوا اذا تناجيتم فلا تتناجوا بالاثم والعدوان ومعصية الرسول وتناجوا بالبر والتقوى واتقوا الله الذي اليه تحشرون |
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| Transliteration | Ya ayyuha allatheena amanoo itha tanajaytum fala tatanajaw bial-ithmi waalAAudwani wamaAAsiyati alrrasooli watanajaw bialbirri waalttaqwa waittaqoo Allaha allathee ilayhi tuhsharoona |
| Literal | You, you those who believed, if you interchanged pleasurable conversation, so do not interchange pleasurable conversation with the sin/crime and the transgression/aggression and disobedience (to) the messenger, and (but) interchange pleasurable conversation with the righteousness and the fear and obedience (of God), and fear and obey God, who to Him you are being gathered. |
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| Yusuf Ali | O ye who believe! When ye hold secret counsel, do it not for iniquity and hostility, and disobedience to the Prophet; but do it for righteousness and self-restraint; and fear Allah, to Whom ye shall be brought back. |
| Pickthal | O ye who believe! When ye conspire together, conspire not together for crime and wrongdoing and disobedience toward the messenger, but conspire together for righteousness and piety, and keep your duty toward Allah, unto whom ye will be gathered. |
| Arberry | O believers, when you conspire secretly, then conspire not together in sin and enmity and disobedience to the Messenger, but conspire in piety and godfearing. Fear God, unto whom you shall be mustered. |
| Shakir | O you who believe! when you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger, and give to each other counsel of goodness and guarding (against evil); and be careful of (your duty to) Allah, to Whom you shall be gathered together. |
| Sarwar | Believers, when you hold a secret counsel, let it not be for a sinful, hostile purpose or to disobey the Messenger, but let your counsel take place for virtuous and pious reasons. Have fear of God in whose presence you will all be brought together. |
| Khalifa | O you who believe, if you have to confer secretly, you shall not confer to commit sin, transgression, and to disobey the messenger. You shall confer to work righteousness and piety. You shall reverence GOD, before whom you will be summoned. |
| Hilali/Khan | O you who believe! When you hold secret counsel, do it not for sin and wrong-doing, and disobedience towards the Messenger (Muhammad SAW) but do it for Al-Birr (righteousness) and Taqwa (virtues and piety); and fear Allah unto Whom you shall be gathered. |
| H/K/Saheeh | O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness and piety. And fear Allah, to whom you will be gathered. |
| Malik | O believers! When you confer together in private, do not talk about sin and hostility and disobedience to the Messenger; but to counsel about virtue and piety, and fear Allah, before whom you shall be brought together.[9] |
| QXP | O You who have chosen to be graced with belief! When you consult with one another confidentially, never consult aiming hampering progress of the community, nor in creating wedges of discord therein, and disobedience of the Messenger. But consult together for expansion of individual and social potential and seeking ways to facilitate collective right conduct. And always remain mindful of Allah unto Whom you all shall be gathered. (And all your actions end up facing His Law of Requital in both lives). |
| Maulana Ali | O you who believe, when you confer together in private, give not to each other counsel of sin and revolt and disobedience to the Messenger, but give to each other counsel of goodness and observance of duty. And keep your duty to Allah, to Whom you will be gathered together. |
| Free Minds | O you who believe, if you must meet secretly, then you shall not meet to commit sin, transgression, and to disobey the messenger. You shall meet to work righteousness and piety. And be aware of God, before whom you will be summoned. |
| Qaribullah | Believers, when you talk in secret do not talk together in sin and hatred, and disobedience towards the Messenger, but talk of piety and caution. Fear Allah before whom you shall be gathered. |
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| George Sale | O true believers, when ye discourse privily together, discourse not of wickedness, and enmity, and disobedience towards the Apostle; but discourse of justice, and piety: And fear God, before whom ye shall be assembled. |
| JM Rodwell | Hast thou not marked those who have been forbidden secret talk, and return to what they have been forbidden, and talk privately together with wickedness, and hate, and disobedience towards the Apostle? And when they come to thee, they greet thee not as God |
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| Asad | [Hence,] O you who have attained to faith, when you do hold secret confabulations, do not conspire with one another with a view to sinful doings, and aggressive conduct, and disobedience to the Apostle, [See the second note on verse 8 above.] but [rather] hold counsel in the cause of virtue and God-consciousness: and [always] remain conscious of God, unto whom you all shall be gathered. |
al-Mujadilah 058:010
| 58:10 انما النجوى من الشيطان ليحزن الذين امنوا وليس بضارهم شيئا الا باذن الله وعلى الله فليتوكل المؤمنون |
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| Transliteration | Innama alnnajwa mina alshshaytani liyahzuna allatheena amanoo walaysa bidarrihim shay-an illa bi-ithni Allahi waAAala Allahi falyatawakkali almu/minoona |
| Literal | But/indeed the confidential talk/secret conversation (is) from the devil, to sadden/make grievous those who believed, and (he) is not with harming them a thing except with God's permission/pardon, and on God so should rely/depend the believers. |
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| Yusuf Ali | Secret counsels are only (inspired) by the Evil One, in order that he may cause grief to the Believers; but he cannot harm them in the least, except as Allah permits; and on Allah let the Believers put their trust. |
| Pickthal | Lo! Conspiracy is only of the devil, that he may vex those who believe; but he can harm them not at all unless by Allah's leave. In Allah let believers put their trust. |
| Arberry | Conspiring secretly together is of Satan, that the believers may sorrow; but he will not hurt them anything, except by the leave of God. And in God let the believers put all their trust. |
| Shakir | Secret counsels are only (the work) of the Shaitan that he may cause to grieve those who believe, and he cannot hurt them in the least except with Allah's permission, and on Allah let the believers rely. |
| Sarwar | Holding secret counsels for (evil purposes) is a work of satan to cause grief to the believers, but he can do no harm to them except by the will of God. Let the believers trust in God. |
| Khalifa | Secret conspiracy is the devil's idea, through which he seeks to hurt those who believed. However, he cannot hurt them against GOD's will. In GOD the believers shall trust. |
| Hilali/Khan | Secret counsels (conspiracies) are only from Shaitan (Satan), in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allah permits, and in Allah let the believers put their trust . |
| H/K/Saheeh | Private conversation is only from Satan that he may grieve those who have believed, but he will not harm them at all except by permission of Allah. And upon Allah let the believers rely. |
| Malik | Conspiring in secret is the work of Satan, who means to vex the believers; but he cannot harm them at all except as Allah permits; so in Allah let the believers put their trust.[10] |
| QXP | Behold, conspiracy comes forth from selfish desire, in the end causing grief to the believers, but it cannot harm them contrary to Divine Laws. Hence, in Allah should the believers put their trust. (Satan or the selfish desire cannot overwhelm the believers unless they forsake Divine Commands (15:42), (17:65), (38:83)). |
| Maulana Ali | Secret counsels are only of the devil that he may cause to grieve those who believe, and he can hurt them naught except with Allah’s permission. And on Allah let the believers rely. |
| Free Minds | Secret meetings are from the devil, to cause grief to those who believed. However, he cannot harm them except if God wills. In God the believers shall put their trust. |
| Qaribullah | Talking together maliciously in secret is from satan, so that believers should sorrow, yet he can not harm them at all, except by the permission of Allah. In Allah let the believers put their trust. |
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| George Sale | Verily the clandestine discourse of the infidels proceedeth from Satan, that he may grieve the true believers: But there shall be none to hurt them in the least, unless by the permission of God; wherefore in God let the faithful trust. |
| JM Rodwell | O Believers! when ye hold private converse together, let it not be with wickedness, and hate, and disobedience towards the Apostle; but let your private talk be with justice and the fear of God: aye, fear ye God unto whom ye shall be gathered! |
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| Asad | [All other kinds of] secret confabulations are but of Satan's doing, so that he might cause grief to those who have attained to faith; yet he cannot harm them in the least, unless it be by God's leave: in God, then, let the believers place their trust! [I.e., in and by itself, the force of evil epitomized in the concept of "Satan" has no power whatever: cf. 14:22 - "I had no power at all over you: I but called you - and you responded unto me. Hence, blame not me, but blame yourselves." (See also Razi's views quoted in my note on the above-mentioned verse.) As regards the problem of God's "letting" or "allowing" a person to go astray (implied in the phrase "unless it be by God's leave"), see note on 14:4.] |
al-Mujadilah 058:011
| 58:11 ياايها الذين امنوا اذا قيل لكم تفسحوا في المجالس فافسحوا يفسح الله لكم واذا قيل انشزوا فانشزوا يرفع الله الذين امنوا منكم والذين اوتوا العلم درجات والله بما تعملون خبير |
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| Transliteration | Ya ayyuha allatheena amanoo itha qeela lakum tafassahoo fee almajalisi faifsahoo yafsahi Allahu lakum wa-itha qeela onshuzoo faonshuzoo yarfaAAi Allahu allatheena amanoo minkum waallatheena ootoo alAAilma darajatin waAllahu bima taAAmaloona khabeerun |
| Literal | You, you those who believed, if (it) was said to you: "Widen/make space in the seats/sitting places." So widen/make space, God widens/makes space for you, and if (it) was said: "Rise/get up from your place." So rise/get up from your place, God raises those who believed from you and those who were given/brought the knowledge, (in) stages/degrees/steps, and God (is) expert/experienced with what you make/do. |
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| Yusuf Ali | O ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told to rise up, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well-acquainted with all ye do. |
| Pickthal | O ye who believe! when it is said unto you, Make room! in assemblies, then make room; Allah will make way for you (hereafter). And when it is said, Come up higher! go up higher; Allah will exalt those who believe among you, and those who have knowledge, to high ranks. Allah is Informed of what ye do. |
| Arberry | O believers, when it is said to you 'Make room in the assemblies', then make room, and God will make room for you; and when it is said, 'Move up', move up, and God will raise up in rank those of you who believe and have been given knowledge. And God is aware of the things you do. |
| Shakir | O you who believe! when it is said to you, Make room in (your) assemblies, then make ample room, Allah will give you ample, and when it is said: Rise up, then rise up. Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do. |
| Sarwar | Believers, when you are told to make room in a meeting for others, do so. God will then make room for you. When you are told to disperse, do so. God will raise the position of the believers and of those who have received knowledge. God is Well-Aware of what you do. |
| Khalifa | O you who believe, if you are told, "Please make room," you shall make room for each other to sit. GOD will then make room for you. If you are asked to get up and move, get up and move. GOD raises those among you who believe, and those who acquire knowledge to higher ranks. GOD is fully Cognizant of everything you do. |
| Hilali/Khan | O you who believe! When you are told to make room in the assemblies, (spread out and) make room. Allah will give you (ample) room (from His Mercy). And when you are told to rise up (for prayers, Jihad (holy fighting in Allahs Cause), or for any other good deed), rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. |
| H/K/Saheeh | O you who have believed, when you are told, "Space yourselves" in assemblies, then make space; Allah will make space for you. And when you are told, "Arise," then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do. |
| Malik | O believers! When you are asked to make room in your meetings, make room, Allah will make room for you in the Hereafter. And if you are told to rise up, then rise up: Allah will raise to higher ranks those of you who have faith and knowledge. Allah is aware of all your actions.[11] |
| QXP | O You who have chosen to be graced with belief! When you are told, "Accommodate one another in your collective life", do accommodate, seeing that Allah will open up His resources for you. And when you are told, "Rise up", do rise up to the occasion. Allah will exalt to high ranks those of you who truly believe in the Divine Commands, and who use the knowledge that they have been given. For, Allah is Aware of all you do. ('Fas-h' = Open up = Make room = Accommodate others). |
| Maulana Ali | O you who believe, when it is said to you, Make room in assemblies, make room. Allah will give you ample. And when it is said, Rise up, rise up. Allah will exalt those of you who believe, and those who are given knowledge, to high ranks. And Allah is Aware of what you do. |
| Free Minds | O you who believe, if you are told to make room in the council, then you shall make room. God will then make room for you. If you are asked to step-down, then step-down. God will raise those among you who believe, and those who acquire knowledge to higher ranks. God is fully aware of everything you do. |
| Qaribullah | Believers, make room in your sitting places when it is asked of you, and Allah will make room for you. When you are asked to move, so move, and Allah will raise up in ranks those who believed among you and those who have been given knowledge. Allah is Aware of what you do. |
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| George Sale | O true believers, when it is said unto you, make room in the assembly; make room: God will grant you ample room in paradise. And when it is said unto you, rise up; rise up: God will raise those of you who believe, and those to whom knowledge is given, to superior degrees of honour: And God is fully apprized of that which ye do. |
| JM Rodwell | Only of Satan is this clandestine talk, that he may bring the faithful to grief: but, unless by God's permission, not aught shall he harm them! in God then let the faithful trust. |
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| Asad | O YOU who have attained to faith! When you are told, "Make room for one another in your collective life", do make room: [Lit., "in the assemblies (al-majalis)". Although it is frequently assumed that this refers to the assemblies held by the Prophet, when his followers would throng around him in their eagerness the better to hear what he had to say, or - more generally - to congregations in mosques, etc., in later times, I am (with Razi) of the opinion that the plural noun majalis is used here in a tropical or metaphorical sense, denoting the totality of men's social life. Taken in this sense, the "making room for one another" implies the mutual providing of opportunities for a decent life to all - and especially to the needy or handicapped - members of the community. See also next note.] [and in return,] God will make room for you [in His grace]. [Commenting on this passage, Razi says: "This verse indicates that if one widens the means (ahwab) of happiness and well-being of God's creatures (ibad), God will widen for him all that is good in this life and in the hereafter. Hence, no reasonable person (al-aqil) could ever restrict (the purport of) this verse to merely making room for one another in an [actual] assembly."] And whenever you are told, "Rise up [for a good deed]", do rise up; [The interpretation implied in the words "for a good deed" interpolated by me above is analogous to that offered by most of the classical commentators, and most explicitly by Tabari; in the words of Qatadah (ibid.), "Whenever you are called upon to do a good deed, respond to this call."] [and] God will exalt by [many] degrees those of you who have attained to faith and, [above all,] such as have been vouchsafed [true] knowledge: for God is fully aware of all that you do. [Cf. the saying of the Prophet: "The superiority of a learned man (alim) over a [mere]worshipper (abid) is like the superiority of the moon on the night when it is full over all other stars" (Ibn Hanbal, Abu Daud, Tirmidhi, Nasai, Ibn Majah and Darimi).] |
al-Mujadilah 058:012
| 58:12 ياايها الذين امنوا اذا ناجيتم الرسول فقدموا بين يدي نجواكم صدقة ذلك خير لكم واطهر فان لم تجدوا فان الله غفور رحيم |
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| Transliteration | Ya ayyuha allatheena amanoo itha najaytumu alrrasoola faqaddimoo bayna yaday najwakum sadaqatan thalika khayrun lakum waatharu fa-in lam tajidoo fa-inna Allaha ghafoorun raheemun |
| Literal | You, you those who believed, if you interchanged pleasurable conversation (with) the messenger, so advance/present between your confidential talk's/secret conversation's hand, (give) charity, that is better for you, and purer , so if you did not find, so then God (is) forgiving, merciful. |
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| Yusuf Ali | O ye who believe! When ye consult the Messenger in private, spend something in charity before your private consultation. That will be best for you, and most conducive to purity (of conduct). But if ye find not (the wherewithal), Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | O ye who believe! When ye hold conference with the messenger, offer an alms before your conference. That is better and purer for you. But if ye cannot find (the wherewithal) then lo! Allah is Forgiving, Merciful. |
| Arberry | O believers, when you conspire with the Messenger, before your conspiring advance a freewill offering; that is better for you and purer. Yet if you find not means, God is All-forgiving, All-compassionate. |
| Shakir | O you who believe! when you consult the Messenger, then offer something in charity before your consultation; that is better for you and purer; but if you do not find, then surely Allah is Forgiving, Merciful. |
| Sarwar | Believers, whenever you consult the Prophet, offer charity before your consultation. This will be better for you and more pure. However, if you do not find anything to give in charity, then God is All-forgiving and All-merciful. |
| Khalifa | O you who believe, when you wish to confer with the messenger, you shall offer a charity (to the poor) before you do so. This is better for you, and purer. If you cannot afford it, then GOD is Forgiver, Most Merciful. |
| Hilali/Khan | O you who believe! When you (want to) consult the Messenger (Muhammad SAW) in private, spend something in charity before your private consultation. That will be better and purer for you. But if you find not (the means for it), then verily, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] then indeed, Allah is Forgiving and Merciful. |
| Malik | O believers! When you want to consult the Messenger in private, offer something in charity before your consultation, that is best and purest for you. But if you lack the means, know that Allah is Oft- Forgiving, Most Merciful.[12] |
| QXP | O You who have chosen to be graced with belief! Whenever you wish to confer with the Messenger by yourself, give something in charity to the needy or do an act of benevolence. That will be for your own good and cleanse the imprints of your faults on your 'Self'. But if you have no opportunity, then, behold, Allah is Absolver of faults, Merciful. (He rewards good intentions). |
| Maulana Ali | O you who believe, when you consult the Messenger, offer something in charity before your consultation. That is better for you and purer. But if you have not (the means), then surely Allah is Forgiving, Merciful. |
| Free Minds | O you who believe, if you wish to hold a private meeting with the messenger, you shall offer a charity before you do so. This is better for you, and purer. If you cannot afford it, then God is Forgiver, Merciful. |
| Qaribullah | Believers, when you consult with the Messenger, present before your consultation a free will offering. That is best and purest for you. But if you lack the means, Allah is the Forgiver and the Most Merciful. |
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| George Sale | O true believers, when ye go to speak with the Apostle, give alms previously to your discoursing with him: This will be better for you, and more pure. But if ye find not what to give, verily God will be gracious and merciful unto you. |
| JM Rodwell | O ye who believe! when it is said to you, "Make room in your assemblies," then make ye room. God will make room for you in Paradise! And when it is said to you, "Rise up," then rise ye up. God will uplift those of you who believe, and those to whom "the Kn |
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| Asad | O YOU who have attained to faith! Whenever you [intend to] consult the Apostle, offer up something in charity on the occasion of your consultation: this will be for your own good, and more conducive to your [inner] purity. [This call to an exercise of charity on every occasion (bayna yaday) of one's "consultation" with God's Apostle has been widely misunderstood as applying only to factual consultations with him, i.e., in his lifetime, supposedly with a view to lessening the encroachments on his time by some of his too-eager followers. This misunderstanding, together with the qualified dispensation from the above-mentioned injunction expressed in the next verse, has given rise to the unwarranted contention by some of the commentators that this injunction has been "abrogated". But apart from the fact that the theory of "abrogation" as such is entirely untenable (see 2:106 and the corresponding note), the above verse reveals its true meaning as soon as we realize that the term "the Apostle" (ar-rasul) is used in the Quran not merely to designate the unique person of the Prophet Muhammad but also the sum-total of the teachings conveyed by him to the world. This is evident from the many Quranic exhortations, "Pay heed unto God and the Apostle", and, more specifically (in 4:59), "if you are at variance over any matter, refer it unto God (i.e., the Quran) and the Apostle (i.e., his Sunnah)", which latter is but meant to elucidate the former. Taken in this sense, the above reference to a "consultation with the Apostle" obviously applies not only to his person and his contemporaries, but rather to his teachings in general and to believers of all times and environments. In other words, every believer is exhorted to "offer up something in charity" - whether it be material alms to a needy person, or the imparting of knowledge to such as may be in need of enlightenment, or even a mere word of kindness to a weak human being - whenever he intends to immerse himself in a study of the Apostle's teachings or, as the Quran phrases it, to "consult" him who has conveyed the divine writ to us.] Yet if you are unable to do so, [know that,] verily, God is much-forgiving, a dispenser of grace. [Lit., "if you do not find", sc., anyone on whom to bestow charity at that particular moment, or have - for whatever reason - no opportunity to exercise it.] |
al-Mujadilah 058:013
| 58:13 ءاشفقتم ان تقدموا بين يدي نجواكم صدقات فاذ لم تفعلوا وتاب الله عليكم فاقيموا الصلاة واتوا الزكاة واطيعوا الله ورسوله والله خبير بما تعملون |
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| Transliteration | Aashfaqtum an tuqaddimoo bayna yaday najwakum sadaqatin fa-ith lam tafAAaloo wataba Allahu AAalaykum faaqeemoo alssalata waatoo alzzakata waateeAAoo Allaha warasoolahu waAllahu khabeerun bima taAAmaloona |
| Literal | Have you (been) cautious/guarding against that (E) you advance/present between your confidential talk's/secret conversation's hand, charities, so if you do not make/do , and God forgave on you, so keep up the prayers, and give/bring the charity/ purification , and obey God and His messenger, and God (is) expert/experienced with what you make/do . |
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| Yusuf Ali | Is it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practise regular charity; and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do. |
| Pickthal | Fear ye to offer alms before your conference? Then, when ye do it not and Allah hath forgiven you, establish worship and pay the poor-due and obey Allah and His messenger. And Allah is Aware of what ye do. |
| Arberry | Are you afraid, before your conspiring, to advance freewill offerings? If you do not so, and God turns again unto you, then perform the prayer, and pay the alms, and obey God and His Messenger. God is aware of the things you do. |
| Shakir | Do you fear that you will not (be able to) give in charity before your consultation? So when you do not do it and Allah has turned to you (mercifully), then keep up prayer and pay the poor-rate and obey Allah and His Messenger; and Allah is Aware of what you do. |
| Sarwar | Were you afraid that giving in charity before your consultation would make you poor? Since you did not offer such charity, God forgave you for this. At least be steadfast in prayer, pay the religious tax, and obey God and His Messenger. God is Well Aware of what you do. |
| Khalifa | If you failed to give to charity before conferring, then repented thereafter, GOD accepts your repentance. You shall observe the contact prayers (Salat), give the obligatory charity (Zakat), and obey GOD and His messenger. GOD is fully Cognizant of everything you do. |
| Hilali/Khan | Are you afraid of spending in charity before your private consultation (with him)? If then you do it not, and Allah has forgiven you, then (at least) perform As-Salat (IqamatasSalat) and give Zakat and obey Allah (i.e. do all what Allah and His Prophet SAW order you to do). And Allah is All-Aware of what you do. |
| H/K/Saheeh | Have you feared to present before your consultation charities? Then when you do not and Allah has forgiven you, then [at least] establish prayer and give zakah and obey Allah and His Messenger. And Allah is Acquainted with what you do. |
| Malik | Do you hesitate to give out in charity before your private consultation with him? If you cannot afford it - Allah will forgive you - so establish Salah and pay Zakah, and obey Allah and His Messenger. Allah is well aware of all your actions.[13] |
| QXP | Is it that you are afraid of a transgression if you are not able to do such an act of kindness before you confer with the Messenger? Yet if you fail to find an opportunity to do it, Allah has already accepted your repentance (58:12). Hence, stay focused on establishing Salat - the Divine System, and setting up the Just Economic Order of Zakat. And obey Allah and His Messenger. For, Allah is Aware of all you do. |
| Maulana Ali | Do you fear that you will not (be able to) give in charity before your consultation? So when you do it not, and Allah has turned to you (mercifully), keep up prayer and pay the poor-rate and obey Allah and His Messenger. And Allah is Aware of what you do. |
| Free Minds | Are you reluctant to offer a charity before such meeting? If you do not do it; and God had forgiven you; then you shall hold the contact-method, and contribute towards betterment, and obey God and His messenger. God is fully Aware of everything you do. |
| Qaribullah | Are you afraid to offer a freewill offering before your consultation? But if you do not, Allah will turn to you again, then establish the prayer and pay the obligatory charity, and be obedient to Allah and His Messenger. Allah is Aware of what you do. |
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| George Sale | Do ye fear to give alms previously to your discoursing with the prophet, lest ye should impoverish yourselves? Therefore if ye do it not, and God is gracious unto you, by dispensing with the said precept for the future, be constant at prayer, and pay the legal alms; and obey God and his Apostle in all other matters: For God well knoweth that which ye do. |
| JM Rodwell | O ye who believe! when ye go to confer in private with the Apostle, give alms before such conference. Better will this be for you, and more pure. But if ye have not the means, then truly God is Lenient, Merciful. |
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| Asad | Do you, perchance, fear lest [you may be sinning if] you cannot offer up anything in charity on the occasion of your consultation [with the Apostle]? But if you fail to do it [for lack of opportunity], and God turns unto you in His mercy, remain but constant in prayer and render [no more than] the purifying dues, and [thus] pay heed unto God and His Apostle: for God is fully aware of all that you do. [I.e., the obligatory tax (zakah) which is meant to purify a believer's possessions and income from the taint of selfishness: implying that one's inability to do more by way of charity does not constitute a sin.] |
al-Mujadilah 058:014
| 58:14 الم تر الى الذين تولوا قوما غضب الله عليهم ماهم منكم ولامنهم ويحلفون على الكذب وهم يعلمون |
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| Transliteration | Alam tara ila allatheena tawallaw qawman ghadiba Allahu AAalayhim ma hum minkum wala minhum wayahlifoona AAala alkathibi wahum yaAAlamoona |
| Literal | Do you not see/understand to those who followed/befriended/supported a nation God became angry on them? They are not from you, and nor from them, they swear/take oath on the lies/falsehood , and they are knowing. |
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| Yusuf Ali | Turnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of Allah upon them? They are neither of you nor of them, and they swear to falsehood knowingly. |
| Pickthal | Hast thou not seen those who take for friends a folk with whom Allah is wroth? They are neither of you nor of them, and they swear a false oath knowingly. |
| Arberry | Hast thou not regarded those who have taken for friends a people against whom God is wrathful? They belong neither to you nor to them; and they swear upon falsehood, and that wittingly. |
| Shakir | Have you not seen those who befriend a people with whom Allah is wroth? They are neither of you nor of them, and they swear falsely while they know. |
| Sarwar | Have you not seen those who have established friendship with the people who are subject to the wrath of God? They do not belong to you nor you to them, yet they knowingly try to prove their point by using false oaths. |
| Khalifa | Have you noted those who befriended people with whom GOD is angry? They neither belong with you, nor with them. They deliberately swear lies! |
| Hilali/Khan | Have you (O Muhammad SAW) not seen those (hypocrites) who take for friends a people upon whom is the Wrath of Allah (i.e. Jews)? They are neither of you (Muslims) nor of them (Jews), and they swear to a lie while they know. |
| H/K/Saheeh | Have you not considered those who make allies of a people with whom Allah has become angry? They are neither of you nor of them, and they swear to untruth while they know [they are lying]. |
| Malik | Have you not seen the ones who have befriended those people who are under the wrath of Allah? They are neither on your side nor yet on theirs and they knowingly swear to falsehood.[14] |
| QXP | Have you not seen those who befriend a people whom Allah disapproves? They are neither of you nor of them, and they knowingly swear on falsehood. |
| Maulana Ali | Hast thou not seen those who take for friends a people with whom Allah is wroth? They are neither of you nor of them, and they swear falsely, while they know. |
| Free Minds | Have you noted those who befriended people with whom God is angry? They are now neither from you nor from them. And they deliberately swear to lies while they know! |
| Qaribullah | Do you see those who have been guided by a nation that incurred the Wrath of Allah? They belong neither to you, nor to them, and knowingly they swear to lies. |
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| George Sale | Hath thou not observed those who have taken for their friends a people against whom God is incensed? They are neither of you, nor of them: And they swear to a lie knowingly. |
| JM Rodwell | Do ye hesitate to give alms previously to your private conference? Then if ye do it not (and God will excuse it in you), at least observe prayer, and pay the stated impost, and obey God and His Apostle: for God is cognisant of your actions. |
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| Asad | ART THOU NOT aware of those who would be friends with people whom God has condemned? [For the meaning of "God's condemnation", see note on the last verse of Al-Fatihah. In this particular context, the ones "who would be friends with people whom God has condemned" are the half-hearted who - while dimly perceiving the truth of God's existence and self-revelation - are nevertheless unwilling to surrender themselves to this truth for fear of estranging themselves from their God-denying environment and, thus, of losing what they regard as the material advantages of a spiritually uncommitted life: and it is this moral falsehood to which the last sentence of this verse refers. (See also the last verse of surah 60.)] They are neither of you [O believers] nor of those [who utterly reject the truth]: and so they swear to a falsehood the while they know [it to be false]. |
al-Mujadilah 058:015
| 58:15 اعد الله لهم عذابا شديدا انهم ساء ماكانوا يعملون |
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| Transliteration | aAAadda Allahu lahum AAathaban shadeedan innahum saa ma kanoo yaAAmaloona |
| Literal | God prepared for them a strong (severe) torture, that they are bad/evil/harmful (in) what they were making/doing . |
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| Yusuf Ali | Allah has prepared for them a severe Penalty: evil indeed are their deeds. |
| Pickthal | Allah hath prepared for them a dreadful doom. Evil indeed is that which they are wont to do. |
| Arberry | God has made ready for them a chastisement terrible; surely they -- evil are the things they have been doing. |
| Shakir | Allah has prepared for them a severe punishment; surely what they do is evil. |
| Sarwar | God has prepared a severe torment for them. What an evil deed they have committed! |
| Khalifa | GOD has prepared for them a severe retribution. Miserable indeed is what they used to do. |
| Hilali/Khan | Allah has prepared for them a severe torment. Evil indeed is that which they used to do. |
| H/K/Saheeh | Allah has prepared for them a severe punishment. Indeed, it was evil that they were doing. |
| Malik | Allah has prepared for them a severe punishment; evil indeed is what they are doing.[15] |
| QXP | Allah has readied for them a severe suffering. Behold, very disruptive is their behavior indeed. |
| Maulana Ali | Allah has prepared for them a severe chastisement. Evil indeed is that which they do! |
| Free Minds | God has prepared for them a severe retribution. Miserable indeed is what they used to do. |
| Qaribullah | Allah has prepared for them a grievous punishment. Evil indeed is that which they have done. |
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| George Sale | God hath prepared for them a grievous punishment; for it is evil which they do. |
| JM Rodwell | Hast thou not remarked those who make friends of that people with whom God is angered? They are neither of your party nor of theirs; and they swear to a lie, knowing it to be such. |
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| Asad | God has readied for them suffering severe [in the life to come]. Behold, evil indeed is what they are wont to do: |
al-Mujadilah 058:016
| 58:16 اتخذوا ايمانهم جنة فصدوا عن سبيل الله فلهم عذاب مهين |
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| Transliteration | Ittakhathoo aymanahum junnatan fasaddoo AAan sabeeli Allahi falahum AAathabun muheenun |
| Literal | They took their rights/oaths (as) a cover (shield), so they prevented/obstructed from God's way/path , so for them (is) a humiliating/degrading torture. |
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| Yusuf Ali | They have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah: therefore shall they have a humiliating Penalty. |
| Pickthal | They make a shelter of their oaths and turn (men) from the way of Allah; so theirs will be a shameful doom. |
| Arberry | They have taken their oaths as a covering, and barred from God's way; so there awaits them a humbling chastisement. |
| Shakir | They make their oaths to serve as a cover so they turn away from Allah's way; therefore they shall have an abasing chastisement. |
| Sarwar | They have made their oaths as a shield to obstruct others from the way of God. They will suffer a humiliating torment. |
| Khalifa | They used their oaths as a means of repelling from the path of GOD. Consequently, they have incurred a shameful retribution. |
| Hilali/Khan | They have made their oaths a screen (for their evil actions). Thus they hinder (men) from the Path of Allah, so they shall have a humiliating torment. |
| H/K/Saheeh | They took their [false] oaths as a cover, so they averted [people] from the way of Allah, and for them is a humiliating punishment. |
| Malik | They use their oaths as shields, and debar others from the Way of Allah. They shall have a humiliating punishment.[16] |
| QXP | They use their oaths as cover and bar others from the Path of Allah. So theirs will be a shameful doom. |
| Maulana Ali | They take shelter under their oaths, so they turn (men) from Allah’s way; for them is an abasing chastisement. |
| Free Minds | They used their oaths as a means of repelling from the path of God. Consequently, they have incurred a shameful retribution. |
| Qaribullah | They have taken their oaths as a disguise and bar from the Way of Allah, so a humiliating punishment awaits them. |
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| George Sale | They have taken their oaths for a cloak, and they have turned men aside from the way of God: Wherefore a shameful punishment awaiteth them; |
| JM Rodwell | God hath got ready for them a severe torment: for, evil is that they do. |
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| Asad | they have made their oaths a cover [for their falseness], and thus they turn others away from the path of God: [I.e., by sowing doubts in other people's hearts.] hence, shameful suffering awaits them. |
al-Mujadilah 058:017
| 58:17 لن تغني عنهم اموالهم ولااولادهم من الله شيئا اولئك اصحاب النار هم فيها خالدون |
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| Transliteration | Lan tughniya AAanhum amwaluhum wala awladuhum mina Allahi shay-an ola-ika as-habu alnnari hum feeha khalidoona |
| Literal | Their properties/possessions and nor their children will never/not enrich/suffice from them from God a thing, those are the fire's owners/company/friends, they are in it immortally/eternally . |
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| Yusuf Ali | Of no profit whatever to them, against Allah, will be their riches nor their sons: they will be Companions of the Fire, to dwell therein (for aye)! |
| Pickthal | Their wealth and their children will avail them naught against Allah. Such are rightful owners of the Fire; they will abide therein. |
| Arberry | Neither their riches nor their children shall avail them anything against God; those -- they are the inhabitants of the Fire, therein dwelling forever. |
| Shakir | Neither their wealth nor their children shall avail them aught against Allah; they are the inmates of the fire, therein they shall abide. |
| Sarwar | Neither their wealth nor their children will be able to protect them against God. They will be the dwellers of hell fire wherein they will live forever. |
| Khalifa | Neither their money, nor their children will help them against GOD. They have incurred the hellfire, wherein they abide forever. |
| Hilali/Khan | Their children and their wealth will avail them nothing against Allah. They will be (the) dwellers of the Fire, to dwell therein forever. |
| H/K/Saheeh | Never will their wealth or their children avail them against Allah at all. Those are the companions of the Fire; they will abide therein eternally |
| Malik | Neither their riches nor their sons shall avail them anything against Allah. They shall be the inmates of hell and live there forever.[17] |
| QXP | Their wealth and their children and party will avail them not against Allah. It is they who are companions of the Fire, therein to abide. |
| Maulana Ali | Of no avail against Allah, will be to them their wealth or their children. They are the companions of the Fire; therein they will abide. |
| Free Minds | Neither their money, nor their children will help them against God in the least. They have incurred the Hellfire, in it they will abide. |
| Qaribullah | Neither their wealth nor their children shall help them a thing against Allah. They are the inhabitants of the Fire, and there they shall live for ever. |
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| George Sale | neither their wealth nor their children shall avail them at all against God. These shall be the inhabitants of hell fire; they shall abide therein for ever. |
| JM Rodwell | They make a cloak of their faith, and turn others aside from the way of God: wherefore a shameful torment awaiteth them. |
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| Asad | Neither their worldly possessions nor their offspring will be of the least avail to them against God: it is they who are destined for the fire, therein to abide! |
al-Mujadilah 058:018
| 58:18 يوم يبعثهم الله جميعا فيحلفون له كما يحلفون لكم ويحسبون انهم على شئ الا انهم هم الكاذبون |
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| Transliteration | Yawma yabAAathuhumu Allahu jameeAAan fayahlifoona lahu kama yahlifoona lakum wayahsaboona annahum AAala shay-in ala innahum humu alkathiboona |
| Literal | A day/time God sends/resurrects them all/all together, so they swear to Him, as/like they swear to you, and they think/suppose, that they are on a thing; are they not, that they truly they are the liars/deniers/falsifiers? |
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| Yusuf Ali | One day will Allah raise them all up (for Judgment): then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! they are but liars! |
| Pickthal | On the day when Allah will raise them all together, then will they swear unto Him as they (now) swear unto you, and they will fancy that they have some standing. Lo! is it not they who are the liars? |
| Arberry | Upon the day when God shall raise them up all together, and they will swear to Him, as they swear to you, and think they are on something. Surely, they are the liars! |
| Shakir | On the day that Allah will raise them up all, then they will swear to Him as they swear to you, and they think that they have something; now surely they are the liars. |
| Sarwar | On the day when God will resurrect them all together, they will swear to Him as they swore to you and they will think that they have a good case but they are certainly liars. |
| Khalifa | The Day will come when GOD resurrects them all. They will swear to Him then, just as they swear to you now, thinking that they really are right! Indeed, they are the real liars. |
| Hilali/Khan | On the Day when Allah will resurrect them all together (for their account), then they will swear to Him as they swear to you (O Muslims). And they think that they have something (to stand upon). Verily, they are liars! |
| H/K/Saheeh | On the Day Allah will resurrect them all, and they will swear to Him as they swear to you and think that they are [standing] on something. Unquestionably, it is they who are the liars. |
| Malik | On the Day when Allah will raise them all to life, they will swear to Him as they now swear to you, thinking that their oaths will help them. By no means! Surely they are the liars.[18] |
| QXP | On the Day, when Allah will raise them together, all of them, they will then swear unto Him as they now swear unto you - deeming themselves to be accepted as reliable. Nay! Verily, it is they, they who are the liars. |
| Maulana Ali | On the day when Allah will raise them all up, they will swear to Him as they swear to you, and they think that they have some (excuse). Now surely they are the liars. |
| Free Minds | The Day will come when God resurrects them all. Then they will swear to Him, just as they swear to you, thinking that they actually are right! Indeed, they are the liars. |
| Qaribullah | On the Day when Allah shall raise them all up, they will swear to Him as they now swear to you thinking that they are upon something. Indeed, they are the liars! |
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| George Sale | On a certain day God shall raise them all: Then will they swear unto Him, as they swear now unto you, imagining that it will be of service to them. Are they not liars? |
| JM Rodwell | Not at all shall their wealth or their children avail them aught against God. Companions shall they be of the fire: they shall abide therein for ever. |
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| Asad | On the Day when God will raise them all from the dead, they will swear before Him as they [now] swear before you, thinking that they are on firm ground [in their assumptions]. [Namely, that their preference of worldly benefits to a spiritual commitment is "reasonable" and, therefore, morally "justified". It is to this flagrant self-deception that the next sentence refers.] Oh, verily, it is they, they who are the [greatest] liars! [The definite article al prefixed to the participial noun kadhihun indicates that the people thus characterized have reached the utmost degree of self-deception; hence my interpolation of the adjective "greatest" in consonance with Zamakhshari's interpretation of the above phrase.] |
al-Mujadilah 058:019
| 58:19 استحوذ عليهم الشيطان فانساهم ذكر الله اولئك حزب الشيطان الا ان حزب الشيطان هم الخاسرون |
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| Transliteration | Istahwatha AAalayhimu alshshaytanu faansahum thikra Allahi ola-ika hizbu alshshaytani ala inna hizba alshshaytani humu alkhasiroona |
| Literal | The devil dominated/defeated on them, so he made them forget God's reminder/mention, those are the devil's group/party . Are not the devil's group/party they are the losers ? |
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| Yusuf Ali | The Evil One has got the better of them: so he has made them lose the remembrance of Allah. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish! |
| Pickthal | The devil hath engrossed them and so hath caused them to forget remembrance of Allah. They are the devil's party. Lo! is it not the devil's party who will be the losers? |
| Arberry | Satan has gained the mastery over them, and caused them to forget God's Remembrance. Those are Satan's party; why, Satan's party, surely, they are the losers! |
| Shakir | The Shaitan has gained the mastery over them, so he has made them forget the remembrance of Allah; they are the Shaitan's party; now surely the Shaitan's party are the losers. |
| Sarwar | Satan has dominated them and has made them forget the guidance of God. They are Satan's party and the party of Satan will certainly suffer a great loss. |
| Khalifa | The devil has possessed them, and has caused them to disregard GOD's message. These are the party of the devil. Absolutely, the party of the devil are the losers. |
| Hilali/Khan | Shaitan (Satan) has overtaken them. So he has made them forget the remembrance of Allah. They are the party of Shaitan (Satan). Verily, it is the party of Shaitan (Satan) that will be the losers! |
| H/K/Saheeh | Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan. Unquestionably, the party of Satan they will be the losers. |
| Malik | Satan has gained possession of them, and caused them to forget Allah’s warning. They are the party of Satan. Beware! Surely it is the party of Satan that shall be the loser.[19] |
| QXP | Their selfish desire has overpowered them, and made them oblivious to Allah's Reminder. Such as these are the party of the Satan. Oh, verily, it is they, the Satan's party who are the ultimate losers. |
| Maulana Ali | The devil has gained the mastery over them, so he has made them forget the remembrance of Allah. They are the devil’s party. Now surely the devil’s party are the losers. |
| Free Minds | The devil has overtaken them, and has caused them to forget the remembrance of God. These are the party of the devil. Absolutely, the party of the devil are the losers. |
| Qaribullah | satan has mastered them and caused them to forget the Remembrance of Allah. Those are satan's party; and satan's party shall assuredly be the losers. |
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| George Sale | Satan hath prevailed against them, and hath caused them to forget the remembrance of God. These are the party of the devil; and shall not the party of the devil be doomed to perdition? |
| JM Rodwell | On the day when God shall raise them all, they will swear to Him as they now swear to you, deeming that it will avail them. Are they not-yes they-the liars? |
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| Asad | Satan has gained mastery over them, and has caused them to remain oblivious of the remembrance of God. Such as these are Satan's partisans: oh, verily, it is they, the partisans of Satan, who will truly be the losers! |
al-Mujadilah 058:020
| 58:20 ان الذين يحادون الله ورسوله اولئك في الاذلين |
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| Transliteration | Inna allatheena yuhaddoona Allaha warasoolahu ola-ika fee al-athalleena |
| Literal | That truly those who anger God and His messenger, those are in the most humiliated/disgraced . |
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| Yusuf Ali | Those who resist Allah and His Messenger will be among those most humiliated. |
| Pickthal | Lo! those who oppose Allah and His messenger, they will be among the lowest. |
| Arberry | Surely those who oppose God and His Messenger, those are among the most abject. |
| Shakir | Surely (as for) those who are in opposition to Allah and His Messenger; they shall be among the most abased. |
| Sarwar | Disgrace will strike those who oppose God and His Messenger. |
| Khalifa | Surely, those who oppose GOD and His messenger will be with the lowliest. |
| Hilali/Khan | Those who oppose Allah and His Messenger (Muhammad SAW), they will be among the lowest (most humiliated). |
| H/K/Saheeh | Indeed, the ones who oppose Allah and His Messenger those will be among the most humbled. |
| Malik | Those who resist Allah and His Messenger will be among the most humiliated.[20] |
| QXP | Verily, those who oppose Allah and His Messenger, it is they who will finally be brought low. |
| Maulana Ali | Those who oppose Allah and His Messenger, they shall be among the most abased. |
| Free Minds | Surely, those who oppose God and His messenger, they will be with the lowliest. |
| Qaribullah | Those who oppose Allah and His Messenger shall be among the humiliated. |
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| George Sale | Verily they who oppose God and his Apostle, shall be placed among the most vile. |
| JM Rodwell | Satan hath gotten mastery over them, and made them forget the remembrance of God. These are Satan's party. What! shall not verily the party of Satan be for ever lost. |
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| Asad | Verily, those who contend against God and His Apostle - it is they who [on Judgment Day] shall find themselves among the most abject. |
al-Mujadilah 058:021
| 58:21 كتب الله لاغلبن انا ورسلي ان الله قوي عزيز |
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| Transliteration | Kataba Allahu laaghlibanna ana warusulee inna Allaha qawiyyun AAazeezun |
| Literal | God wrote/decreed : "I will defeat/conquer (E) , I, and My messengers." That truly God (is) strong, glorious/mighty . |
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| Yusuf Ali | Allah has decreed: "It is I and My messengers who must prevail": For Allah is One full of strength, able to enforce His Will. |
| Pickthal | Allah hath decreed: Lo! I verily shall conquer, I and My messengers. Lo! Allah is Strong, Almighty. |
| Arberry | God has written, 'I shall assuredly be the victor, I and My Messengers.' Surely God is All-strong, All-mighty. |
| Shakir | Allah has written down: I will most certainly prevail, I and My messengers; surely Allah is Strong, Mighty. |
| Sarwar | God has decreed, "I and My Messenger shall certainly triumph." God is All-powerful and Majestic. |
| Khalifa | GOD has decreed: "I and My messengers will most assuredly win." GOD is Powerful, Almighty. |
| Hilali/Khan | Allah has decreed: "Verily! It is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, All-Mighty. |
| H/K/Saheeh | Allah has written, "I will surely overcome, I and My messengers." Indeed, Allah is Powerful and Exalted in Might. |
| Malik | Allah has decreed: "It is I and My Messengers who will most certainly prevail." Surely Allah is All- Powerful, All-Mighty.[21] |
| QXP | For, Allah has decreed, "I shall dominate, I and My Messengers." Behold, Allah is Strong, Almighty. |
| Maulana Ali | Allah has written down: I shall certainly prevail, I and My messengers. Surely Allah is Strong, Mighty. |
| Free Minds | God has decreed: "I and My messengers will be the victors." God is Powerful, Noble. |
| Qaribullah | Allah has written: 'I will surely be the Victor, I and My Messengers. ' Surely, Allah is the Strong, the Almighty. |
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| George Sale | God hath written; verily I will prevail, and my Apostles: For God is strong and mighty. |
| JM Rodwell | Verily, they who oppose God and His Apostle shall be among the most vile. God hath written this decree: "I will surely prevail, and my Apostles also." Truly God is Strong, Mighty. |
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| Asad | [For] God has thus ordained: "I shall most certainly prevail, I and My apostles!" Verily, God is powerful, almighty! |
al-Mujadilah 058:022
| 58:22 لاتجد قوما يؤمنون بالله واليوم الاخر يوادون من حاد الله ورسوله ولو كانوا اباءهم او ابناءهم او اخوانهم او عشيرتهم اولئك كتب في قلوبهم الايمان وايدهم بروح منه ويدخلهم جنات تجري من تحتها الانهار خالدين فيها رضي الله عنهم ورضوا عنه اولئك حزب الله الا ان حزب الله هم المفلحون |
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| Transliteration | La tajidu qawman yu/minoona biAllahi waalyawmi al-akhiri yuwaddoona man hadda Allaha warasoolahu walaw kanoo abaahum aw abnaahum aw ikhwanahum aw AAasheeratahum ola-ika kataba fee quloobihimu al-eemana waayyadahum biroohin minhu wayudkhiluhum jannatin tajree min tahtiha al-anharu khalideena feeha radiya Allahu AAanhum waradoo AAanhu ola-ika hizbu Allahi ala inna hizba Allahi humu almuflihoona |
| Literal | You will not find a nation believing by God and the Day the Last/Resurrection Day, they love/show affection (befriend) who angered God and His messenger, and even if they were their fathers, or their sons, or their brothers, or their father's near relations/tribe, those God wrote/decreed in their hearts/minds the faith/belief, and He supported them with a Soul/Sprit from Him, and He makes them enter/enters them treed gardens/paradises, the rivers/waterways flows from beneath it immortally/eternally in it, God accepted/approved of them, and409they accepted/approved of Him, those are God's group/party , is (it) not that (E) God's group/party , they are the successful/winners?410 |
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| Yusuf Ali | Thou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity. |
| Pickthal | Thou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, He hath written faith upon their hearts and hath strengthened them with a Spirit from Him, and He will bring them into Gardens underneath which rivers flow, wherein they will abide. Allah is well pleased with them, and they are well pleased with Him. They are Allah's party. Lo! is it not Allah's party who are the successful? |
| Arberry | Thou shalt not find any people who believe in God and the Last Day who are loving to anyone who opposes. God and His Messenger, not though they were their fathers, or their sons, or their brothers, or their clan. Those -- He has written faith upon their hearts, and He has confirmed them with a Spirit from Himself; and He shall admit them into gardens underneath which rivers flow, therein to dwell forever, God being well-pleased with them, and they well-pleased with Him. Those are God's party; why, surely God's party -- they are the prosperers. |
| Shakir | You shall not find a people who believe in Allah and the latter day befriending those who act in opposition to Allah and His Messenger, even though they were their (own) fathers, or their sons, or their brothers, or their kinsfolk; these are they into whose hearts He has impressed faith, and whom He has strengthened with an inspiration from Him: and He will cause them to enter gardens beneath which rivers flow, abiding therein; Allah is well-pleased with them and they are well-pleased with Him these are Allah's party: now surely the party of Allah are the successful ones. |
| Sarwar | You will not find any people of faith in God and the Day of Judgment who would establish friendship with those who oppose God and His Messenger, even if it would be in the interest of their fathers, sons, brothers, and kinsmen. God has established faith in their hearts and supported them by a Spirit from Himself. He will admit them to Paradise wherein streams flow to live therein forever. God is pleased with them and they are pleased with God. These are members of the party of God and the party of God will certainly have everlasting happiness. |
| Khalifa | You will not find people who believe in GOD and the Last Day befriending those who oppose GOD and His messenger, even if they were their parents, or their children, or their siblings, or their tribe. For these, He decrees faith into their hearts, and supports them with inspiration from Him, and admits them into gardens with flowing streams wherein they abide forever. GOD is pleased with them, and they are pleased with Him. These are the party of GOD. Most assuredly, GOD's party are the winners. |
| Hilali/Khan | You (O Muhammad SAW) will not find any people who believe in Allah and the Last Day, making friendship with those who oppose Allah and His Messenger (Muhammad SAW ), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rooh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allah is pleased with them, and they with Him. They are the Party of Allah. Verily, it is the Party of Allah that will be the successful. |
| H/K/Saheeh | You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him those are the party of Allah. Unquestionably, the party of Allah they are the successful. 59-Surah Al-îashr Bismillahir Raúmanir-Raúeem |
| Malik | You will never find any people who believe in Allah and the last Day on friendly terms with those who oppose Allah and His Messenger, even though they be their fathers, their sons, their brothers or their relatives. It is they in whose hearts Allah has inscribed faith and has strengthened them with a spirit of His own. He will admit them to gardens beneath which rivers flow, to live therein forever. Allah will be well pleased with them, and they will be well pleased with Him. They are the party of Allah. Beware! Surely it is the party of Allah that will be successful.[22] |
| QXP | You will not find those who truly believe in Allah and the Last Day endear anyone who opposes Allah and His Messenger, even though they be their fathers or their sons or their brothers or their tribe. Allah has inscribed conviction on their hearts, and has strengthened them with Energy from Himself. Hence, He will admit them into Gardens underneath which rivers flow. Well pleased is Allah with them, and well pleased are they with Him. They are the party of Allah. Oh, verily, it is they, the party of Allah, who are truly successful. |
| Maulana Ali | Thou wilt not find a people who believe in Allah and the latter day loving those who oppose Allah and His Messenger, even though they be their fathers, or their sons, or their brothers, or their kinsfolk. These are they into whose hearts He has impressed faith, and strengthened them with a Spirit from Himself, and He will cause them to enter Gardens wherein flow rivers, abiding therein. Allah is well-pleased with them and they are well-pleased with Him. These are Allah’s party. Now surely it is Allah’s party who are the successful! |
| Free Minds | You will not find any people who believe in God and the Last Day befriending those who oppose God and His messenger, even if they were their parents, or their children, or their siblings, or their tribe. For these, He decrees faith into their hearts, and supports them with a spirit from Him, and He admits them into paradises with rivers flowing beneath, wherein they will abide. God is pleased with them, and they are pleased with Him. These are the party of God. Most assuredly, the party of God are the winners. |
| Qaribullah | You shall find no nation believing in Allah and the Last Day loving anyone that opposes Allah and His Messenger, even though they be their fathers, their sons, their brothers, or their tribe. Those, He has written upon their hearts faith and strengthened them with a spirit from Him. He will admit them to the Gardens underneath which rivers flow, where they shall live for ever. Allah is pleased with them and they are pleased with Him. They are the Party of Allah; and the Party of Allah are the winners. |
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| George Sale | Thou shalt not find people who believe in God and the last day, to love him who opposeth God and his Apostle; although they be their fathers, or their sons, or their brethren, or their nearest relations. In the hearts of these hath God written faith; and He hath strengthened them with his spirit: And He will lead them into gardens, beneath which rivers flow, to remain therein for ever. God is well pleased in them; and they are well pleased in Him. These are the party of God: And shall not the party of God prosper? |
| JM Rodwell | Thou shalt not find that any of those who believe in God, and in the last day, love him who opposeth God and His Apostle, even though they be their fathers, or their sons, or their brethren, or their nearest kin. On the hearts of these hath God graven the |
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| Asad | Thou canst not find people who [truly] believe in God and the Last Day and [at the same time] love anyone who contends against God and His Apostle - even though they be their fathers, or their sons, or their brothers, or [others of] their kindred. [The operative phrase of this passage is contained in the words, "anyone who contends against (man hadda) God and His Apostle": i.e., anyone who is engaged in active hostility against God's message and the person or the teachings of His Apostle. As regards relations with non-believers who are not actively hostile to Islam, the Quran explicitly permits and implicitly ordains in many places (e.g., in 60:8 - 9) kindness and friendliness towards theem.] [As for the true believers,] it is they in whose hearts He has inscribed faith, and whom He has strengthened with inspiration from Himself, and whom [in time] He will admit into gardens through which running waters flow, therein to abide. [For my rendering of ruh as "inspiration" or, occasionally, as "divine inspiration", see note on 16:2. As pointed out by Zamakhshari, the pronominal suffix in minhu may relate to God - as in my rendering - or to the believers' faith, in which latter case the phrase could be rendered as "strengthened with inspiration [flowing] there-from".] Well-pleased is God with them, and well-pleased are they with Him. They are God's partisans: oh, verily, it is they, the partisans of God, who shall attain to a happy state! |
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