| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | 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). | 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.] | 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. | swr+ almjadl+ bsm allh alrHmn alrHym ? qd sm` allh qwl alty tjadlk fy zwjha wt$tky ali allh wallh ysm` tHawrkma an allh smy` bSyr | |||
| 2. * | 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). | 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: | 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. | alXyn yZahrwn mnkm mn nsaYhm mahn amhathm an amhathm ala allaYy wldnhm wanhm lyqwlwn mnkra mn alqwl wzwra wan allh l`fw Gfwr | |||
| 3. * | 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. | 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]".] | 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. | walXyn yZahrwn mn nsaYhm xm y`wdwn lma qalwa ftHryr rqb+ mn qbl an ytmasa Xlkm tw`Zwn bh wallh bma t`lmwn Kbyr | |||
| 4. * | 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. | 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. | 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. | fmn lm yjd fSyam $hryn mttab`yn mn qbl an ytmasa fmn lm ystT` faT`am styn mskyna Xlk ltWmnwa ballh wrswlh wtlk Hdwd allh wllkafryn `Xab alym | |||
| 5. * | 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,- | 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 | 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. | an alXyn yHadwn allh wrswlh kbtwa kma kbt alXyn mn qblhm wqd anzlna ayat bynat wllkafryn `Xab mhyn | |||
| 6. * | 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. | 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. | 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. | ywm yb`xhm allh jmy`a fynbYhm bma `mlwa aHSah allh wnswh wallh `li kl $Y $hyd | |||
| 7. * | 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. | 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. | 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. | alm tr an allh y`lm mafy alsmawat wmafy alarD maykwn mn njwi xlax+ ala hw rab`hm wlaKms+ ala hw sadshm wlaadni mn Xlk wlaakxr ala hw m`hm ayn makanwa xm ynbYhm bma `mlwa ywm alqyam+ an allh bkl $Y `lym | |||
| 8. * | 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! | 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! | 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? | alm tr ali alXyn nhwa `n alnjwi xm y`wdwn lma nhwa `nh wytnajwn balaxm wal`dwan wm`Sy+ alrswl waXa jaWwk Hywk bmalm yHyk bh allh wyqwlwn fy anfshm lwla y`Xbna allh bma nqwl Hsbhm jhnm ySlwnha fbYs almSyr | |||
| 9. * | 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. | [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. | 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. | yaayha alXyn amnwa aXa tnajytm fla ttnajwa balaxm wal`dwan wm`Sy+ alrswl wtnajwa balbr waltqwi watqwa allh alXy alyh tH$rwn | |||
| 10. * | 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. | [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.] | 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. | anma alnjwi mn al$yTan lyHzn alXyn amnwa wlys bDarhm $yYa ala baXn allh w`li allh flytwkl almWmnwn | |||
| 11. * | 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. | 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).] | 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. | yaayha alXyn amnwa aXa qyl lkm tfsHwa fy almjals fafsHwa yfsH allh lkm waXa qyl an$zwa fan$zwa yrf` allh alXyn amnwa mnkm walXyn awtwa al`lm drjat wallh bma t`mlwn Kbyr | |||
| 12. * | 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. | 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.] | 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. | yaayha alXyn amnwa aXa najytm alrswl fqdmwa byn ydy njwakm Sdq+ Xlk Kyr lkm waThr fan lm tjdwa fan allh Gfwr rHym | |||
| 13. * | 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. | 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.] | 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. | 'a$fqtm an tqdmwa byn ydy njwakm Sdqat faX lm tf`lwa wtab allh `lykm faqymwa alSla+ watwa alzka+ waTy`wa allh wrswlh wallh Kbyr bma t`mlwn | |||
| 14. * | 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. | 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]. | 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. | alm tr ali alXyn twlwa qwma GDb allh `lyhm mahm mnkm wlamnhm wyHlfwn `li alkXb whm y`lmwn | |||
| 15. * | Allah has prepared for them a severe Penalty: evil indeed are their deeds. | God has readied for them suffering severe [in the life to come]. Behold, evil indeed is what they are wont to do: | God prepared for them a strong (severe) torture, that they are bad/evil/harmful (in) what they were making/doing. | a`d allh lhm `Xaba $dyda anhm sa' makanwa y`mlwn | |||
| 16. * | 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. | 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. | 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. | atKXwa aymanhm jn+ fSdwa `n sbyl allh flhm `Xab mhyn | |||
| 17. * | 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)! | 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! | 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. | ln tGny `nhm amwalhm wlaawladhm mn allh $yYa awlYk aSHab alnar hm fyha Kaldwn | |||
| 18. * | 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! | 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.] | 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? | ywm yb`xhm allh jmy`a fyHlfwn lh kma yHlfwn lkm wyHsbwn anhm `li $Y ala anhm hm alkaXbwn | |||
| 19. * | The Evil One has got the better of them: so he has made them lose the remembrance of Allah. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish! | Satan has gained mastery over them, and has caused them to remain oblivious of the remembrance of God. Such as these are Satan's partisans: oh, verily, it is they, the partisans of Satan, who will truly be the losers! | The devil dominated/defeated on them, so he made them forget God's reminder/mention, those are the devil's group/party. Are not the devil's group/party they are the losers ? | astHwX `lyhm al$yTan fansahm Xkr allh awlYk Hzb al$yTan ala an Hzb al$yTan hm alKasrwn | |||
| 20. * | Those who resist Allah and His Messenger will be among those most humiliated. | Verily, those who contend against God and His Apostle - it is they who [on Judgment Day] shall find themselves among the most abject. | That truly those who anger God and His messenger, those are in the most humiliated/disgraced. | an alXyn yHadwn allh wrswlh awlYk fy alaXlyn | |||
| 21. * | Allah has decreed: "It is I and My apostles who must prevail": For Allah is One full of strength, able to enforce His Will. | [For] God has thus ordained: "I shall most certainly prevail, I and My apostles!" Verily, God is powerful, almighty! | God wrote/decreed : "I will defeat/conquer (E), I, and My messengers." That truly God (is) strong, glorious/mighty. | ktb allh laGlbn ana wrsly an allh qwy `zyz | |||
| 22. * | 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. | 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! | 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 | latjd qwma yWmnwn ballh walywm alaKr ywadwn mn Had allh wrswlh wlw kanwa aba'hm aw abna'hm aw aKwanhm aw `$yrthm awlYk ktb fy qlwbhm alayman waydhm brwH mnh wydKlhm jnat tjry mn tHtha alanhar Kaldyn fyha rDy allh `nhm wrDwa `nh awlYk Hzb allh ala an Hzb allh hm almflHwn | |||