* | quran | * | 47. muhammad. muhammad      <   > 

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1.  *     Those who reject Allah and hinder (men) from the Path of Allah,- their deeds will Allah render astray (from their mark).     AS FOR THOSE who are bent on denying the truth and on barring [others] from the path of God - all their [good] deeds will He let go to waste; [I.e., whatever good deeds they may do will be so completely outweighed by the above mentioned sin that they will amount to nothing on the Day of Judgment. (See also note on verse 9 below.) The above verse connects with the last sentence of the preceding surah, "Will, then, any be [really] destroyed save iniquitous folk?"]     Those who disbelieved and prevented/obstructed from God's way/path He misguided their deeds.     swr+ mHmd bsm allh alrHmn alrHym ? alXyn kfrwa wSdwa `n sbyl allh aDl a`malhm
 
2.  *     But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to Muhammad - for it is the Truth from their Lord,- He will remove from them their ills and improve their condition.     whereas those who have attained to faith and do righteous deeds, and have come to believe in what has been bestowed from on high on Muhammad - for it is the truth from their Sustainer - [shall attain to God's grace:] He will efface their [past] bad deeds, and will set their hearts at rest. [Lit., "will set aright their hearts" or "their minds", inasmuch as one of the several meanings of the term bal is the "heart" or "mind" of man (Jawhari).]     And those who believed and made/did the correct/righteous deeds, and believed with what was descended on Mohammad, and it is the truth from their Lord, He covered/substituted from them their sins/crimes, and He corrected/repaired their mind/thought/condition.     walXyn amnwa w`mlwa alSalHat wamnwa bmanzl `li mHmd whw alHq mn rbhm kfr `nhm syYathm waSlH balhm
 
3.  *     This because those who reject Allah follow vanities, while those who believe follow the Truth from their Lord: Thus does Allah set forth for men their lessons by similitudes.     This, because they who are bent on denying the truth pursue falsehood, whereas they who have attained to faith pursue [but] the truth [that flows] from their Sustainer. In this way does God set forth unto man the parables of their true state. [Lit., "their parables" (amthalahum). This, according to some of the most outstanding commentators, relates to the parabolic expressions in the above three verses: the "going to waste" - in consequence of their deliberate "pursuance of falsehood" - of the good deeds of those who deny the truth, as well as the "effacement of the bad deeds" of the true believers in consequence of their "pursuance of the truth" (Baghawi, Zamakhshari, Razi, Baydawi). In a broader perspective, this interpretation takes into account the parabolic nature not only of the above sentence but also of many other Quranic statements relating to men's spiritual conditions and destinies in this world as well as in the life to come.]     That (is) with that those who disbelieved followed the falsehood, and that (E) those who believed followed the truth from their Lord, as/like that God gives to the people their examples.     Xlk ban alXyn kfrwa atb`wa albaTl wan alXyn amnwa atb`wa alHq mn rbhm kXlk yDrb allh llnas amxalhm
 
4.  *     Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah.s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost.     NOW WHEN you meet [in war] those who are bent on denying the truth, [Sc., "and on barring [others] from the path of God" - thus connecting with verse 1 and laying down the fundamental condition which alone justifies physical warfare: namely, a defense of the Faith and of freedom (cf. in this connection see note on 2:190). In other words, when "those who are bent on denying the truth" try to deprive the Muslims of their social and political liberty and thus to make it impossible for them to live in accordance with the principles of their faith, a just war (jihad) becomes allowable and, more than that, a duty. The whole of the above verse relates to war actually in progress (cf. note on the first part of 2:191); and there is no doubt that it was revealed after 22:39-40, the earliest Quranic reference to physical warfare.] smite their necks until you overcome them fully, and then tighten their bonds; [Lit., "tighten the bond". According to almost all the commentators, this expression denotes the taking of prisoners of war. In addition, it may also refer to any sanctions or safeguards which would make it unlikely that the aggression could be resumed in the foreseeable future.] but thereafter [set them free,] either by an act of grace or against ransom, so that the burden of war may be lifted: [Lit., "so that (hatta) the war may lay down its burdens". The term "ransom" comprises also, in this context, a mutual exchange of prisoners of war (Zamakhshari, quoting an opinion of Imam Ash-Shafi).] thus [shall it be]. And [know that] had God so willed, He could indeed punish them [Himself]; but [He wills you to struggle] so as to test you [all] by means of one another. [I.e., so as to enable the believers to prove by actual deeds the depth of their faith and their readiness for self-sacrifice, and to enable the aggressors to realize how wrong they have been, and thus to bring them closer to the truth.] And as for those who are slain in God's cause, never will He let their deeds go to waste:     So if you met/found those who disbelieved, so hitting the necks until when you weakened them, so strengthen the rope/tie/chain (confinement), so either/or blessing (releasing war prisoners) after (the war ends), and either ransom/compensation until the battle/war/fight drops its weights/burdens (ends), that and if God wants/wills He would have gotten victory from them, and but to test some of you with some (to test each other), and those who were killed in God's way/path, so He will never/not misguide their deeds.     faXa lqytm alXyn kfrwa fDrb alrqab Hti aXa axKntmwhm f$dwa alwxaq fama mna b`d wama fda' Hti tD` alHrb awzarha Xlk wlw y$a' allh lantSr mnhm wlkn lyblw b`Dkm bb`D walXyn qtlwa fy sbyl allh fln yDl a`malhm
 
5.  *     Soon will He guide them and improve their condition,     He will guide them [in the hereafter as well], and will set their hearts at rest,     He will guide them, and He corrects/repairs their mind/thought/condition.     syhdyhm wySlH balhm
 
6.  *     And admit them to the Garden which He has announced for them.     and will admit them to the paradise which He has promised them.     And He enters them (to) the Paradise (which) He made it known to them.     wydKlhm aljn+ `rfha lhm
 
7.  *     O ye who believe! If ye will aid (the cause of) Allah, He will aid you, and plant your feet firmly.     O you who have attained to faith! If you help [the cause of] God, He will help you, and will make firm your steps;     You, you those who believed, if you give God victory/aid, He gives you victory/aid, and He affirms/strengthens your feet.     yaayha alXyn amnwa an tnSrwa allh ynSrkm wyxbt aqdamkm
 
8.  *     But those who reject ((Allah)),- for them is destruction, and ((Allah)) will render their deeds astray (from their mark).     but as for those who are bent on denying the truth, ill fortune awaits them, since He will let all their [good] deeds go to waste:     And those who disbelieved, so destruction/harm (is) for them, and He misguided their deeds.     walXyn kfrwa ft`sa lhm waDl a`malhm
 
9.  *     That is because they hate the Revelation of Allah. so He has made their deeds fruitless.     this, because they hate [the very thought of] what God has bestowed from on high [Namely, the revelation relating to man's moral responsibility to a Supreme Being.] - and thus He causes all their deeds to come to nought! [The particle fa ("and thus") at the beginning of this clause connotes a consequence: in other words, it is their rejection of the idea of moral responsibility, inherent in all divine revelation, that deprives the deeds of "those who are bent on denying the truth" - even such deeds as might be termed "good" - of all moral value. This law of inner causality explains fully the phrase "He will let all their [good] deeds go to waste" occurring in verses 1 and 8.]     That (is) with that they hated what God descended, so He wasted/invalidated their deeds.     Xlk banhm krhwa maanzl allh faHbT a`malhm
 
10.  *     Do they not travel through the earth, and see what was the End of those before them (who did evil)? Allah brought utter destruction on them, and similar (fates await) those who reject Allah.     Have they, then, never journeyed about the earth and beheld what happened in the end to those [willful sinners] who lived before their time? God destroyed them utterly: and the like thereof awaits all who deny the truth. [Cf. 6:10 and the corresponding note.]     Do they not walk/move/ride in the earth/Planet Earth so they see/wonder about how was those from before them's end/turn (result)? God destroyed on them and to the disbelievers similar/alike to it.     aflm ysyrwa fy alarD fynZrwa kyf kan `aqb+ alXyn mn qblhm dmr allh `lyhm wllkafryn amxalha
 
11.  *     That is because Allah is the Protector of those who believe, but those who reject Allah have no protector.     This, because God is the Protector of all who have attained to faith, whereas they who deny the truth have no protector.     That (is) with that God (is) those who believed's guardian/ally, and that (E) the disbelievers (have) no guardian/ally for them.     Xlk ban allh mwli alXyn amnwa wan alkafryn lamwli lhm
 
12.  *     Verily Allah will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode.     Verily, God will admit all who attain to faith and do righteous deeds into gardens through which running waters flow, whereas they who are bent on denying the truth shall have - even though they may enjoy their life [in this world] and eat as cattle eat - the fire [of the hereafter] for their abode.     That truly God enters those who believed and made/did the correct/righteous deeds treed gardens the rivers flow/run from beneath it, and those who disbelieved live long/enjoy and eat as/like the camels/livestock eat, and the fire (is a) home/dwelling for them.     an allh ydKl alXyn amnwa w`mlwa alSalHat jnat tjry mn tHtha alanhar walXyn kfrwa ytmt`wn wyaklwn kma takl alan`am walnar mxwi lhm
 
13.  *     And how many cities, with more power than thy city which has driven thee out, have We destroyed (for their sins)? and there was none to aid them.     And how many a community of greater power than this thy community which has driven thee out, [O Muhammad,] have We destroyed, with none to succour them! [See note on 6:131. It is said that this verse was revealed on the first night of the Prophet's hijrah from Mecca to Medina (Tabari, on the authority of Ibn Abbas).]     And how many from a village/urban city it is stronger (in) strength/power than your village/urban city which brought/drove you out? We destroyed them, so (there is) no victorior/savior for them.     wkayn mn qry+ hy a$d qw+ mn qrytk alty aKrjtk ahlknahm fla naSr lhm
 
14.  *     Is then one who is on a clear (Path) from his Lord, no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts?     CAN, THEN, he who takes his stand on a clear evidence from his Sustainer be likened Unto one [Lit., "Is, then, one who takes his stand. . . like one...," etc.] to whom the evil of his own doings [always] seems goodly, and unto such as would follow but their own lusts?     Is who was on an evidence from his Lord as/like (who) his deed's evil/harm was decorated/beautified for him, and they followed their self attractions for desires ?     afmn kan `li byn+ mn rbh kmn zyn lh sw' `mlh watb`wa ahwa'hm
 
15.  *     (Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)?     [And can] the parable of the paradise which the God-conscious are promised [My rendering of this verse is based in its entirety on the grammatical construction given to it by Zamakhshari and supported by Razi. In this construction, the parabolic description of paradise - beginning with the phrase "wherein there are rivers, etc., and ending with the words "and forgiveness from their Sustainer" - is a parenthetic passage (jumlah mutaridah). As for the term "parable" (mathal) itself, it is undoubtedly meant to impress upon those who read or listen to the Quran that its descriptions of life in the hereafter are purely allegorical: see in this connection Zamakhshari's explicit remarks cited in note on 13:35.] - [a paradise] wherein there are rivers of water which time does not corrupt, and rivers of milk the taste whereof never alters, and rivers of wine delightful to those who drink it, [Cf. 37:45-47, especially verse 47: "no headiness will there be in it, and they will not get drunk thereon".] and rivers of honey of all impurity cleansed, and the enjoyment  [Lit., "and wherein they [i.e., the God-conscious] will have, etc.] of all the fruits [of their good deeds] and of forgiveness from their Sustainer -: can this [parable of paradise] be likened unto [the parable of the recompense of] [ This interpolation reproduces literally Zamakhshari's explanation of the above ellipticism.] such as are to abide in the fire and be given waters of burning despair [Lit., "exceedingly hot [or "boiling"] water". For an explanation of this metaphor, see note on 6:70.] to drink, so that it will tear their bowels asunder?     The Paradise'sexample which the fearing and obeying were promised in it, (is) rivers from water not stagnant, and rivers from milk, its taste did not change, and rivers from wine/all intoxicants, (it is a) delight/pleasure to the drinking, and rivers from purified/strained honey/molasses, and for them in it (are) from all the fruits, and forgiveness from their Lord, as/like who he is immortal/eternal in the fire, and they were made to drink hot/cold water, so it cut off/severed their intestines/guts.     mxl aljn+ alty w`d almtqwn fyha anhar mn ma' Gyr asn wanhar mn lbn lm ytGyr T`mh wanhar mn Kmr lX+ ll$arbyn wanhar mn `sl mSfi wlhm fyha mn kl alxmrat wmGfr+ mn rbhm kmn hw Kald fy alnar wsqwa ma' Hmyma fqT` am`a'hm
 
16.  *     And among them are men who listen to thee, but in the end, when they go out from thee, they say to those who have received Knowledge, "What is it he said just then?" Such are men whose hearts Allah has sealed, and who follow their own lusts.     Now among those [hapless sinners] are such as [pretend to] listen to thee, [O Muhammad,] [Cf. 6:25 and 10:42-43.] and then, as soon as they leave thy presence, speak [with scorn] unto those who have understood [thy message]: [Lit., "unto those who have been given knowledge", sc., "of the truth" or "of thy message": i.e., the believers. The people spoken of in the above are the hypocrites among the contemporaries of the Prophet as well as all people, at all times, who pretend to approach the Quranic message with a show of "reverence" but are in their innermost unwilling to admit that there is any sense in it.] "What is it that he has said just now?" It is such as these whose hearts God has sealed because they [always] followed but their own lusts [I.e., the "sealing" of their hearts (for an explanation of which see note on 2:7) is a consequence of their "following but their own lusts".] -     And from them who hears/listens to you until when they got out/emerged (left) from at you, they said to those who were given/brought the knowledge: "What (did) he say previously/from a short while ?"Those are, those who God stamped/sealed on their hearts/minds, and they followed their self attractions for desires.     wmnhm mn ystm` alyk Hti aXa Krjwa mn `ndk qalwa llXyn awtwa al`lm maXa qal anfa awlYk alXyn Tb` allh `li qlwbhm watb`wa ahwa'hm
 
17.  *     But to those who receive Guidance, He increases the (light of) Guidance, and bestows on them their Piety and Restraint (from evil).     just as for those who are [willing to be] guided, He increases their [ability to follow His] guidance and causes them to grow in God-consciousness. [Lit., "and gives them their God-consciousness (taqwahum)".]     And those who guided, He increased them guidance, and He gave them their fear and obedience of God.     walXyn ahtdwa zadhm hdi watahm tqwahm
 
18.  *     Do they then only wait for the Hour,- that it should come on them of a sudden? But already have come some tokens thereof, and when it (actually) is on them, how can they benefit then by their admonition?     Are, then, they [whose hearts are sealed] waiting for the Last Hour - [waiting] that it come upon them of a sudden? But it has already been foretold! [Lit., "its indications have already come": a reference to the many Quranic predictions of its inevitability, as well as to the evidence, accessible to every unprejudiced mind, of the temporal finality of all creation.] And what will their remembrance [of their past sins] avail them, once it has come upon them? [I.e., "of what benefit will be to them, when the Last Hour comes, their dawning awareness of having sinned, and their belated repentance?"]     So do they wait/watch except (for) the Hour/Resurrection that (E) it comes to them suddenly/unexpectedly, so its signs/indications had (E) come, so how (is it) for them if/when their reminder/remembrance came to them?     fhl ynZrwn ala alsa`+ an tatyhm bGt+ fqd ja' a$raTha fani lhm aXa ja'thm Xkrahm
 
19.  *     Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes.     Know, then, [O man,] that there is no deity save God, and [while there is yet time,] ask forgiveness for thy sins and for [the sins of] all other believing men and women: for God knows all your comings and goings as well as your abiding [at rest]. [I.e., "He knows all that you do and all that you fail to do".]     So know that it is no god except God (there is no God except the one God)? And ask for forgiveness for your crime, and to the believers (M) and the believers (F), and God knows your turning around/over and your residence/dwelling.     fa`lm anh laalh alaallh wastGfr lXnbk wllmWmnyn walmWmnat wallh y`lm mtqlbkm wmxwakm
 
20.  *     Those who believe say, "Why is not a sura sent down (for us)?" But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them-     NOW THOSE who have attained to faith say, "Would that a revelation [allowing us to fight] was bestowed from on high!" [I am rendering the term surah here and in the next sentence as "a revelation", for whereas there is no surah as such which deals exclusively with questions of war, there are numerous references to it in various surahs; and this is evidently the meaning of this term in the present context as well as in 9:86. There is no doubt that this verse precedes the revelation, in the year 1 H., of 22:39, which states categorically - and for the first time - that the believers are allowed to wage war whenever "war is wrongfully waged" against them (see in this connection note on 22:39).] But now that a revelation clear in and by itself, [This is a reference to 22:39-40. For an explanation of the expression muhkamah ("clear in and by itself"), see note on 3:7. (As in the preceding sentence, the term surah has been rendered here, exceptionally, as "revelation".)] mentioning war, has been bestowed from on high, thou canst see those in whose hearts is disease looking at thee, [O Muhammad,] with the look of one who is about to faint for fear of death! And yet, far better for them would be     And those who believed said: "If only a chapter of the Koran was descended." So if a perfected/confirmed chapter of the Koran was descended and the fighting was mentioned in it, you saw those whom in their hearts/minds (is) sickness/disease (doubt) looking to you, (the) vision/sight (of) the unconscious on him from the death/lifelessness (the sight of one afraid of death), so (a) warning/threat (so Hell) to them.     wyqwl alXyn amnwa lwla nzlt swr+ faXa anzlt swr+ mHkm+ wXkr fyha alqtal rayt alXyn fy qlwbhm mrD ynZrwn alyk nZr almG$y `lyh mn almwt fawli lhm
 
21.  *     Were it to obey and say what is just, and when a matter is resolved on, it were best for them if they were true to Allah.     obedience [to God's call] and a word that could win [His] approval: [I.e., an expression of readiness to fight in His cause: which is obviously the meaning of qawl maruf in this context.] for, since the matter has been resolved [by His revelation], it would be but for their own good to remain true to God.     Obedience and a generous word/opinion and belief, so if the matter/affair (was) determined/decided, so if they were truthful (to) God (it) would have been better for them.     Ta`+ wqwl m`rwf faXa `zm alamr flw Sdqwa allh lkan Kyra lhm
 
22.  *     Then, is it to be expected of you, if ye were put in authority, that ye will do mischief in the land, and break your ties of kith and kin?     [Ask them:] "Would you, perchance, after having turned away [from God's commandment, pre­ fer to revert to your old ways, and] spread corruption on earth, and [once again] cut asunder your ties of kinship?" [The above interpolations are in tune with the explanation of this passage advanced by almost all of the classical commentators, who regard this rhetorical "question" as an allusion to the chaotic conditions of pre-Islamic Arabia, its senseless internecine wars, and the moral darkness from which Islam had freed its followers. Nevertheless, this verse has, like the whole of the passage of which it forms a part, a timeless import as well.]     So did you maybe/perhaps (hope) if you turned away that (E) you corrupt/disorder in the earth/Planet Earth and cut off/sever your relations/wombs/uteruses? (Did you expect to get away with it? )     fhl `sytm an twlytm an tfsdwa fy alarD wtqT`wa arHamkm
 
23.  *     Such are the men whom Allah has cursed for He has made them deaf and blinded their sight.     It is such as these whom God rejects, and whom He makes deaf [to the voice of truth], and whose eyes He blinds [to its sight]! [Cf. the reference to God's "sealing" the hearts of stubborn wrongdoers in 2:7.]     Those are those who God cursed/humiliated them, so He made them deaf and (He) blinded/confused their eye sights/understanding.     awlYk alXyn l`nhm allh faSmhm wa`mi abSarhm
 
24.  *     Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them?     Will they not, then, ponder over this Quran? - or are there locks upon their hearts?     So do they not consider/deliberate the Koran, or on hearts/minds its locks/closures?     afla ytdbrwn alqran am `li qlwb aqfalha
 
25.  *     Those who turn back as apostates after Guidance was clearly shown to them,- the Evil One has instigated them and busied them up with false hopes.     VERILY, those who turn their backs [on this message] after guidance has been vouchsafed to them, [do it because] Satan has embellished their fancies and filled them with false hopes:     That truly those who returned on their backs/ends from after what was clarified for them (from) the guidance, the devil enticed/lured for them, and extended in time for them.     an alXyn artdwa `li adbarhm mn b`d matbyn lhm alhdi al$yTan swl lhm wamli lhm
 
26.  *     This, because they said to those who hate what Allah has revealed, "We will obey you in part of (this) matter"; but Allah knows their (inner) secrets.     [they do turn their backs on it] inasmuch as [Lit., "this, because...," etc.] they are wont to say unto those who abhor all that God has revealed, "We will comply with your views on some points." [Lit., "in some [or "parts of"] the matter": i.e., "although we cannot agree with you [atheists] as regards your denial of God, or of resurrection, or of the fact of revelation as such, we do agree with you that Muhammad is an impostor and that the Quran is but his invention" (Razi). By "those who turn their backs [on this message] after guidance has been vouchsafed to them" are meant, in the first instance, the hypocrites and half-hearted followers of Islam at the time of the Prophet who refused to fight in defense of the Faith, in a wider sense, however, this definition applies to all people, at all times, who are impressed by the teachings of the Quran but nevertheless refuse to accept it as God-inspired and, therefore, morally binding.] But God knows their secret thoughts:     That is with that they said to those who hated what God descended: "We will obey you in some (of) the matter/affair." And God knows their secrets.     Xlk banhm qalwa llXyn krhwa manzl allh snTy`km fy b`D alamr wallh y`lm asrarhm
 
27.  *     But how (will it be) when the angels take their souls at death, and smite their faces and their backs?     hence, how [will they fare] when the angels gather them in death, striking their faces and their backs? [See note on 8:50.]     So how (is it) if the angels made them die, they strike/hit their faces and their backs/ends?     fkyf aXa twfthm almlaYk+ yDrbwn wjwhhm wadbarhm
 
28.  *     This because they followed that which called forth the Wrath of Allah, and they hated Allah.s good pleasure; so He made their deeds of no effect.     This, because they were wont to pursue what God con­ demns and to hate [whatever would meet with] His goodly acceptance: [See first clause of verse 3 of this surah, which speaks of the "pursuit of falsehood". In the present instance, "that which would meet with His goodly acceptance" is the believer's readiness to sacrifice, if necessary, his life in the defense of the Faith.] and so He has caused all their [good] deeds to come to nought.     That (is) with that they followed what angered/dissatisfied God, and they hated His acceptance/satisfaction, so He wasted/invalidated their deeds.     Xlk banhm atb`wa maasKT allh wkrhwa rDwanh faHbT a`malhm
 
29.  *     Or do those in whose hearts is a disease, think that Allah will not bring to light all their rancour?     Or do they in whose hearts is disease think, perchance, that God would never bring their moral failings to light? [The noun dighn (of which adghan is the plural) denotes, primarily, "rancour" or "hate"; in its wider sense it signifies a person's "disposition", "inclination" or "leaning", especially in its negative aspects (Jawhari): hence, a "moral defect" or "failing".]     Or did those whom in their hearts/minds (is) sickness/disease (doubt) think/suppose that (E) God will never/not bring out their hatred/grudge ?     am Hsb alXyn fy qlwbhm mrD an ln yKrj allh aDGanhm
 
30.  *     Had We so wiled, We could have shown them up to thee, and thou shouldst have known them by their marks: but surely thou wilt know them by the tone of their speech! And Allah knows all that ye do.     Now had We so willed, We could have shown them clearly to thee, so that thou wouldst know them for sure as by a visible mark: [Lit., "by their marks": implying, elliptically, that God does not grant to anyone a clear insight, as by a visible mark, into another human being's heart or mind.] but [even so,] thou wilt most certainly recognize them by the tone of their voice. [Lit., "the tone (lahn) of speech": indicating that a true believer recognizes hypocrisy even without a "visible mark" (sima).] And God knows all that you do, [O men;]     And if We will/want, We would have shown them to you, so you would have known them by their marks/identifications/expressions, and you will know them in the word's/opinion and belief's or grammatical mistakes/intonement, and God knows your deeds.374     wlw n$a' larynakhm fl`rfthm bsymahm wlt`rfnhm fy lHn alqwl wallh y`lm a`malkm
 
31.  *     And We shall try you until We test those among you who strive their utmost and persevere in patience; and We shall try your reported (mettle).     and most certainly We shall try you all, so that We might mark out [Cf. 3:140, where the verb a1ama has been rendered in the same way.] those of you who strive hard [in Our cause] and are patient in adversity: for We shall put to a test [the truth of] all your assertions. [Lit., "your announcements" - i.e., all assertions relating to belief. The "test" consists in one's readiness to undergo any sacrifice - and, since most of this surah deals with the problem of a just war (jihad) in God's cause - even the sacrifice of one's life.]     And We will test you until We know the struggling/defending for the faith from you, and the patient, and We test/ justify your news/information/knowledge.     wlnblwnkm Hti n`lm almjahdyn mnkm walSabryn wnblwa aKbarkm
 
32.  *     Those who reject Allah, hinder (men) from the Path of Allah, and resist the Messenger, after Guidance has been clearly shown to them, will not injure Allah in the least, but He will make their deeds of no effect.     Verily, they who are bent on denying the truth and on barring [others] from the path of God, and [who thus] cut themselves off from the Apostle [For the above rendering of shaqqu, see note on 8:13. The "cutting oneself off" from the Apostle signifies, of course, a rejection of his message, and, in this particular context, a refusal to follow the Quranic call to fight in a just cause, i.e., in defense of the Faith or of freedom (see note on 2:190).] after guidance has been vouchsafed to them, can in no wise harm God; but He will cause all their deeds to come to nought.     That truly those who disbelieved and prevented/obstructed from God's way/path and they defied/disobeyed the messenger from after what was clarified for them (from) the guidance, they will never/not harm God (in) a thing, and He will invalidate/waste their deeds.     an alXyn kfrwa wSdwa `n sbyl allh w$aqwa alrswl mn b`d matbyn lhm alhdi ln yDrwa allh $yYa wsyHbT a`malhm
 
33.  *     O ye who believe! Obey Allah, and obey the apostle, and make not vain your deeds!     O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle, and let not your [good] deeds come to nought!     You, you those who believed, obey God and obey the messenger and do not waste/annul your deeds.     yaayha alXyn amnwa aTy`wa allh waTy`wa alrswl wlatbTlwa a`malkm
 
34.  *     Those who reject Allah, and hinder (men) from the Path of Allah, then die rejecting Allah,- Allah will not forgive them.     Verily, as for those who are bent on denying the truth and on barring [others] from the path of God, and then die as deniers of the truth - indeed, God will not grant them forgiveness!     That truly those who disbelieved and prevented/obstructed from God's way/path then they died and (while) they are disbelievers, so God will never/not forgive for them.     an alXyn kfrwa wSdwa `n sbyl allh xm matwa whm kfar fln yGfr allh lhm
 
35.  *     Be not weary and faint-hearted, crying for peace, when ye should be uppermost: for Allah is with you, and will never put you in loss for your (good) deeds.     AND SO, [when you fight in a just cause,] do not lose heart and [never] beg for peace: for, seeing that God is with you, you are bound to rise high [in the end]; [I.e., even if the fortunes of war go against them, the consciousness of having fought in the cause of truth and justice is bound to enhance the inner strength of the believers and, thus, to become a source of their future greatness: cf. 3:139.] and never will He let your [good] deeds go to waste.     So do not weaken/enfeeble and call to the peace and (while) you are the defeating, and God (is) with you, and He will never/not reduce your deeds.     fla thnwa wtd`wa ali alslm wantm ala`lwn wallh m`km wln ytrkm a`malkm
 
36.  *     The life of this world is but play and amusement: and if ye believe and guard against Evil, He will grant you your recompense, and will not ask you (to give up) your possessions.     The life of this world is but a play and a passing delight: but if you believe [in God] and are conscious of Him, He will grant you your deserts.  And withal, He does not demand of you [to sacrifice in His cause all of] your possessions: [Although the life of this world is "but a play and a passing delight", God does not want to deprive the believers of its rightful enjoyment: and so He expects them to sacrifice only a small part of their possessions in His cause. This passage evidently foreshadows the imposition of the obligatory annual tax called zakah ("the purifying dues"), amounting to about 2.5 percent of a Muslims's income and property, as pointed out by most of the classical commentators in connection with the above verse (hence my interpolation). The proceeds of this tax are to be utilized in what the Quran describes as "the cause [lit., "way"] of God", i.e., for the defense and propagation of the Faith and the welfare of the community; and its spiritual purpose is the "purification" of a Muslim's possessions from the blemish of greed and selfishness. (It is to be noted that the payment of zakah was made obligatory at the very beginning of the Medina period, that is, at approximately the same time as the revelation of the present surah.)]     But/truly the life the present/worldly life is playing/amusement and fun/games (attractions), and if you believe and fear and obey, He gives/brings you your rewards, and He does not ask/question you (for) your properties/possessions.     anma alHya+ aldnya l`b wlhw wan tWmnwa wttqwa yWtkm ajwrkm wlaysAlkm amwalkm
 
37.  *     If He were to ask you for all of them, and press you, ye would covetously withhold, and He would bring out all your ill-feeling.     [for,] if He were to demand of you all of them, and urge you, [Sc., "to divest yourselves of all your possessions".] you would niggardly cling [to them], and so He would [but] bring out your moral failings. [For my rendering of adghan as "moral failings", see note on verse 29 above. In the present context this term has more or less the same meaning as the term fujur in 91:8. The implication is that since man has been created weak" 4:28, the imposition of too great a burden on the believers would be self-defeating inasmuch as it might result not in an increase of faith but, rather, in its diminution. This passage illustrates the supreme realism of the Quran, which takes into account human nature as it is, with all its God-willed complexity and its inner contradictions, and does not, therefore, postulate a priori an impossible ideal as a norm of human behaviour. (Cf. 91:8, which speaks of man's personality as "imbued with moral failings as well as consciousness of God" - a phrase which is explained in the corresponding note.)]     If He demands/asks you for it, so He asks you persistently, (so) you be stingy/miser and He brings out your hatred/grudge.     an ysAlkmwha fyHfkm tbKlwa wyKrj aDGankm
 
38.  *     Behold, ye are those invited to spend (of your substance) in the Way of Allah. But among you are some that are niggardly. But any who are niggardly are so at the expense of their own souls. But Allah is free of all wants, and it is ye that are needy. If ye turn back (from the Path), He will substitute in your stead another people; then they would not be like you!     Behold, [O believers,] it is you who are called upon to spend freely in God's cause: but [even] among you are such as turn out to be niggardly! And yet, he who acts niggardly [in God's cause] is but niggardly towards his own self: for God is indeed self-sufficient, whereas you stand in need [of Him]; and if you turn away [from Him], He will cause other people to take your place, and they will not be the likes of you!     Here you are those (who) are being called to spend in God's way/path, so from you who is stingy/ miser; and who is stingy/miser so but (he) is stingy/miser on (against) himself, and God (is) the rich, and you are the poor/needy/deprived, and if you turn away He exchanges/replaces a nation other than you, then they do not be similar/alike to you 375     haantm hWla' td`wn ltnfqwa fy sbyl allh fmnkm mn ybKl wmn ybKl fanma ybKl `n nfsh wallh alGny wantm alGqra' wan ttwlwa ystbdl qwma Gyrkm xm laykwnwa amxalkm