|
Compared Translations of the meaning of the Quran - 33:38 | |
| < 33:39 33:37 > |
| 33:38 ماكان على النبي من حرج فيما فرض الله له سنة الله في الذين خلوا من قبل وكان امر الله قدرا مقدورا | |
| Transliteration | Ma kana AAala alnnabiyyi min harajin feema farada Allahu lahu sunnata Allahi fee allatheena khalaw min qablu wakana amru Allahi qadaran maqdooran |
| Literal | (There) was not on the prophet from strain/blame in what God specified/stipulated to him, God's law/manner in those who past/expired from before, and God's order/command was/is a predestiny predestined/estimated . |
| Yusuf Ali | There can be no difficulty to the Prophet in what Allah has indicated to him as a duty. It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined. |
| Pickthal | There is no reproach for the Prophet in that which Allah maketh his due. That was Allah's way with those who passed away of old - and the commandment of Allah is certain destiny - |
| Arberry | There is no fault in the Prophet, touching what God has ordained for him -- God's wont with those who passed away before; and God's commandment is doom decreed; |
| Shakir | There is no harm in the Prophet doing that which Allah has ordained for him; such has been the course of Allah with respect to those who have gone before; and the command of Allah is a decree that is made absolute: |
| Sarwar | The Prophet cannot be blamed for carrying out the commands of God. It was the tradition of God with those who lived before. The command of God has already been decreed and ordained. |
| Khalifa | The prophet is not committing an error by doing anything that is made lawful by GOD. Such is GOD's system since the early generations. GOD's command is a sacred duty. |
| Hilali/Khan | There is no blame on the Prophet (SAW) in that which Allah has made legal for him.That has been Allahs Way with those who have passed away of (the Prophets of) old. And the Command of Allah is a decree determined. |
| H/K/Saheeh | There is not to be upon the Prophet any discomfort concerning that which Allah has imposed upon him. [This is] the established way of Allah with those [prophets] who have passed on before. And ever is the command of Allah a destiny decreed. |
| Malik | There can be no blame attached to the Prophet for doing what is sanctioned for him by Allah. Such has been the way of Allah with those who have gone before; and the decrees of Allah are preordained.[38] |
| QXP | There can be no difficulty to the Prophet in what Allah has assigned unto him as a duty. That was Allah's Law for those who passed on before (the previous prophets). And the Command of Allah is a well-determined Decree. |
| Maulana Ali | There is no harm for the Prophet in that which Allah has ordained for him. Such has been the way of Allah with those who have gone before. And the command of Allah is a decree that is made absolute -- |
| Free Minds | There is no blame on the prophet in doing anything that God has decreed upon him. Such was God's way with the people of old. And God's command is a determined duty. |
| Qaribullah | No fault shall be attached to the Prophet for doing what Allah has obligated for him. Such was the way of Allah with those who passed away before the decree of Allah is a decree determined |
| George Sale | No crime is to be charged on the prophet, as to what God hath allowed him, conformable to the ordinance of God with regard to those who preceded him, -- for the command of God is a determinate decree, -- |
| JM Rodwell | No blame attacheth to the prophet where God hath given him a permission. Such was the way of God with those prophets who flourished before thee; for God's behest is a fixed decree- |
| Asad | [Hence,] no blame whatever attaches to the Prophet for [having done] what God has ordained for him. [I.e., his marriage with Zaynab, which was meant to exemplify a point of canon law as well as to satisfy what the Prophet regarded as his personal moral duty.] [Indeed, such was] God's way with those that have passed away aforetime [I.e., the prophets who preceded Muhammad, in all of whom, as in him, all personal desires coincided with their willingness to surrender themselves to God: an inborn, harmonious disposition of the spirit which characterizes God's elect and - as the subsequent, parenthetic clause declares - is their "destiny absolute" (qadar maqdur).] - and [remember that] God's will is always destiny absolute-; |
|
Add this page to your Favorites
Close |
|
