Compared Translations of the meaning of the Quran - Sura 9
at-Taubah - Repentance
Total Verses: 129 | |
at-Taubah 009:001
| 9:1 سورة التوبة براءة من الله ورسوله الى الذين عاهدتم من المشركين |
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| Transliteration | Baraatun mina Allahi warasoolihi ila allatheena AAahadtum mina almushrikeena |
| Literal | Innocence/denouncement from God and His messenger to those who you promised/made a contract (with) them from the sharers/takers of partners (with God). |
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| Yusuf Ali | A (declaration) of immunity from Allah and His Messenger, to those of the Pagans with whom ye have contracted mutual alliances:- |
| Pickthal | Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty. |
| Arberry | An acquittal, from God and His Messenger, unto the idolaters with whom you made covenant: |
| Shakir | (This is a declaration of) immunity by Allah and His Messenger towards those of the idolaters with whom you made an agreement. |
| Sarwar | God and His Messenger declare the abrogation of the peace treaty that existed between them and the pagans. |
| Khalifa | An ultimatum is herein issued from GOD and His messenger to the idol worshipers who enter into a treaty with you. |
| Hilali/Khan | Freedom from (all) obligations (is declared) from Allah and His Messenger (SAW) to those of the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah), with whom you made a treaty. |
| H/K/Saheeh | [This is a declaration of] disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists. |
| Malik | A declaration of immunity from Allah and His Messenger is hereby made to those of the pagans with whom you have made a treaty:[1] |
| QXP | (O You who have attained belief! The treaties that you had signed with the idolaters of the Arabian Peninsula, no longer remain valid, for they have repeatedly violated them (9:4)). Freedom from obligation in this matter is proclaimed from Allah and His Messenger towards those Idolaters with whom you made a treaty. |
| Maulana Ali | A declaration of immunity from Allah and His Messenger to those of the Idolaters with whom you made an agreement. |
| Free Minds | This is a revocation from God and His messenger to those with whom you have made a treaty from among those who have set up partners. |
| Qaribullah | An acquittal from Allah and His Messenger to the idolaters with whom you have made agreements; |
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| George Sale | A declaration of immunity from God and his Apostle, unto the idolaters with whom ye have entered into league. |
| JM Rodwell | An IMMUNITY from God and His Apostle to those with whom ye are in league, among the Polytheist Arabs! (those who join gods with God). |
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| Asad | DISAVOWAL by God and His Apostle [is herewith announced] unto those who ascribe divinity to aught beside God, [and] with whom you [believers] have made a covenant.' |
at-Taubah 009:002
| 9:2 فسيحوا في الارض اربعة اشهر واعلموا انكم غير معجزي الله وان الله مخزي الكافرين |
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| Transliteration | Faseehoo fee al-ardi arbaAAata ashhurin waiAAlamoo annakum ghayru muAAjizee Allahi waanna Allaha mukhzee alkafireena |
| Literal | So walk/go/travel in the earth/Planet Earth, four months, and know that you are not disabling/frustrating God, and that God is shaming/scandalizing those who disbelieved. |
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| Yusuf Ali | Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him. |
| Pickthal | Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His Guidance). |
| Arberry | 'Journey freely in the land for four months; and know that you cannot frustrate the will of God, and that God degrades the unbelievers.' |
| Shakir | So go about in the land for four months and know that you cannot weaken Allah and that Allah will bring disgrace to the unbelievers. |
| Sarwar | However, during the four sacred months, they (pagans) may travel peacefully through the land. Know (pagans) that you cannot make God helpless, but it is God who has the power to disgrace the unbelievers. |
| Khalifa | Therefore, roam the earth freely for four months, and know that you cannot escape from GOD, and that GOD humiliates the disbelievers. |
| Hilali/Khan | So travel freely (O Mushrikoon - see V.2:105) for four months (as you will) throughout the land, but know that you cannot escape (from the Punishment of) Allah, and Allah will disgrace the disbelievers. |
| H/K/Saheeh | So travel freely, [O disbelievers], throughout the land [during] four months but know that you cannot cause failure to Allah and that Allah will disgrace the disbelievers. |
| Malik | You have four months to go around in the land unmolested; but you should know that you cannot frustrate the will of Allah, and that Allah will humiliate the unbelievers.[2] |
| QXP | (O Idolaters who have repeatedly violated the peace treaties), Travel freely in the land four months, and know that you cannot escape Allah, and that Allah will bring disgrace to the rejecters of the Truth. (If you persist in rebellion, you will be overpowered and the Central Authority will subdue you). |
| Maulana Ali | So go about in the land for four months and know that you cannot escape Allah and that Allah will disgrace the disbelievers. |
| Free Minds | Therefore, roam the land for four months and know that you will not escape God, and that God will humiliate the rejecters. |
| Qaribullah | 'For four months you shall journey freely in the land. But know that you shall not render Allah incapable, and that Allah will humiliate the unbelievers. ' |
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| George Sale | Go to and fro in the earth securely four months; and know that ye shall not weaken God, and that God will disgrace the unbelievers. |
| JM Rodwell | Go ye, therefore, at large in the land four months: but know that God ye shall not weaken; and that those who believe not, God will put to shame- |
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| Asad | [Announce unto them:] "Go, then, [freely] about the earth for four months2-but know that you can never elude God, and that, verily, God shall bring disgrace upon all who refuse to acknowledge the truth!" |
at-Taubah 009:003
| 9:3 واذان من الله ورسوله الى الناس يوم الحج الاكبر ان الله برئ من المشركين ورسوله فان تبتم فهو خير لكم وان توليتم فاعلموا انكم غير معجزي الله وبشر الذين كفروا بعذاب اليم |
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| Transliteration | Waathanun mina Allahi warasoolihi ila alnnasi yawma alhajji al-akbari anna Allaha baree-on mina almushrikeena warasooluhu fa-in tubtum fahuwa khayrun lakum wa-in tawallaytum faiAAlamoo annakum ghayru muAAjizee Allahi wabashshiri allatheena kafaroo biAAathabin aleemin |
| Literal | And announcement/information from God and His messenger to the people, (on) day (of) the pilgrimage the greatest/biggest , that God (is) innocent/renouncing , from the sharers/takers of partners (with Him) , and His messenger, so if you repented, so it is best for you, and if you turned away, so know that you are not disabling/frustrating God, and announce good news (to) those who disbelieved with a painful torture. |
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| Yusuf Ali | And an announcement from Allah and His Messenger, to the people (assembled) on the day of the Great Pilgrimage,- that Allah and His Messenger dissolve (treaty) obligations with the Pagans. If then, ye repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah. And proclaim a grievous penalty to those who reject Faith. |
| Pickthal | And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve, |
| Arberry | A proclamation, from God and His Messenger, unto mankind on the day of the Greater Pilgrimage: 'God is quit, and His Messenger, of the idolaters. So if you repent, that will be better for you; but if you turn your backs; know that you cannot frustrate the will of God. And give thou good tidings to the unbelievers of a painful chastisement; |
| Shakir | And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah and His Messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve. |
| Sarwar | This Announcement from God and His Messenger is to be made to the people on the day of the great Pilgrimage; God and His Messenger have declared no amnesty for the pagans. If you (pagans) repent, it would be better for you, but if you turn away (from God), know that you cannot make God helpless. (Muhammad) tell the unbelievers that a painful punishment has been prepared for them. |
| Khalifa | A proclamation is herein issued from GOD and His messenger to all the people on the great day of pilgrimage, that GOD has disowned the idol worshipers, and so did His messenger. Thus, if you repent, it would be better for you. But if you turn away, then know that you can never escape from GOD. Promise those who disbelieve a painful retribution. |
| Hilali/Khan | And a declaration from Allah and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah - the 12th month of Islamic calendar) that Allah is free from (all) obligations to the Mushrikoon (see V.2:105) and so is His Messenger. So if you (Mushrikoon) repent, it is better for you, but if you turn away, then know that you cannot escape (from the Punishment of) Allah. And give tidings (O Muhammad SAW) of a painful torment to those who disbelieve. |
| H/K/Saheeh | And [it is] an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away then know that you will not cause failure to Allah. And give tidings to those who disbelieve of a painful punishment. |
| Malik | This is a public proclamation from Allah and His Messenger to the people on the day of the Great Hajj (Pilgrimage) that Allah and His Messenger do hereby dissolve treaty obligations with the pagans. Therefore, if you repent, it will be better for you but if you turn away, then you should know that you cannot frustrate the Will of Allah. O Prophet, proclaim a painful punishment to those who are unbelievers.[3] |
| QXP | And a proclamation from Allah and His Messenger is herewith made to all mankind on this day of the Greatest Pilgrimage (9th day of the 12th lunar month, Zil-Hajjah). Allah disowns the idolaters, and so does His Messenger. So, if you repent, it will be better for you. But if you turn away from repentance, then know that you cannot escape Allah. (O Messenger) Give tiding of an awful retribution to those who are bent upon denying the Truth. |
| Maulana Ali | And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah is free from liability to the idolaters, and so is His Messenger. So if you repent, it will be better for you; and if you turn away, then know that you will not escape Allah. And announce painful chastisement to those who disbelieve -- |
| Free Minds | And a declaration from God and His messenger to the people, on this, the peak day of the Pilgrimage: "That God and His messenger are innocent from all those who set up partners." If you repent, then it is better for you, and if you turn away, then know that you will not escape God. And give news to those who have rejected of a painful retribution. |
| Qaribullah | A proclamation from Allah and His Messenger, to the people on the day of the Grand Pilgrimage; 'Allah rejects, and His Messenger (rejects) the idolaters. So if you repent, that will be better for you; but if you turn your backs, know that you cannot frustrate Allah. And give glad tidings to the unbelievers of a painful punishment, |
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| George Sale | And a declaration from God and his Apostle unto the people, on the day of the greater pilgrimage, that God is clear of the idolaters, and his Apostle also. Wherefore if ye repent, this will be better for you; but if ye turn back, know that ye shall not weaken God: And denounce unto those who believe not, a painful punishment. |
| JM Rodwell | And a proclamation on the part of God and His Apostle to the people on the day of the greater pilgrimage, that God is free from any engagement with the votaries of other gods with God as is His Apostle! If, therefore, ye turn to God it will be better for y |
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| Asad | And a proclamation from God and His Apostle [is herewith made] unto all mankind on this day of the Greatest Pilgrimage:' "God disavows all who ascribe divinity to aught beside Him, and [so does] His Apostle. Hence, if you repent, it shall be for your own good; and if you turn away, then know that you can never elude God!" And unto those who are bent on denying the truth give thou [O Prophet] the tiding of grievous chastisement. |
at-Taubah 009:004
| 9:4 الا الذين عاهدتم من المشركين ثم لم ينقصوكم شيئا ولم يظاهروا عليكم احدا فاتموا اليهم عهدهم الى مدتهم ان الله يحب المتقين |
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| Transliteration | Illa allatheena AAahadtum mina almushrikeena thumma lam yanqusookum shay-an walam yuthahiroo AAalaykum ahadan faatimmoo ilayhim AAahdahum ila muddatihim inna Allaha yuhibbu almuttaqeena |
| Literal | Except those who you promised/made a contract (with) them, from the sharers/takers of partners (with God), then they did not reduce/decrease you (in) a thing, and they did not cooperate/support/help anyone on (against) you, so complete to them their promise/contract to their period/term , that God loves/likes the fearing and obeying. |
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| Yusuf Ali | (But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous. |
| Pickthal | Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfil their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). |
| Arberry | excepting those of the idolaters with whom you made covenant, then they failed. you naught neither lent support to any man against you. With them fulfil your covenant till their term; surely God loves the godfearing. |
| Shakir | Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you, so fulfill their agreement to the end of their term; surely Allah loves those who are careful (of their duty). |
| Sarwar | This does not apply to the pagans with whom you have a valid peace treaty and who have not broken it from their side or helped others against you. You (believers) must fulfill the terms of the peace treaty with them. God loves the pious ones. |
| Khalifa | If the idol worshipers sign a peace treaty with you, and do not violate it, nor band together with others against you, you shall fulfill your treaty with them until the expiration date. GOD loves the righteous. |
| Hilali/Khan | Except those of the Mushrikoon with whom you have a treaty, and who have not subsequently failed you in aught, nor have supported anyone against you. So fulfill their treaty to them to the end of their term. Surely Allah loves Al- Mattaqoon (the pious - see V.2:2). |
| H/K/Saheeh | Excepted are those with whom you made a treaty among the polytheists and then they have not been deficient toward you in anything or supported anyone against you; so complete for them their treaty until their term [has ended]. Indeed, Allah loves the righteous [who fear Him]. |
| Malik | Except (this proclamation does not apply to) those pagans who honored their treaties with you in every detail and aided none against you. So fulfill your treaties with them to the end of their term; for Allah loves the righteous.[4] |
| QXP | Except those idolaters with whom you have a treaty and they have not subsequently failed you, nor have they helped others against you. You shall fulfill your treaty with them till their term. Verily, Allah loves those who are mindful of His Laws. |
| Maulana Ali | Except those of the idolaters with whom you made an agreement, then they have not failed you in anything and have not backed up any one against you; so fulfil their agreement to the end of their term. Surely Allah loves those who keep their duty. |
| Free Minds | Except for those with whom you had a treaty from among those who have set up partners if they did not reduce anything from it nor did they plan to attack you; you shall continue the treaty with them until its expiry. God loves the righteous. |
| Qaribullah | except those idolaters who have fully honored their treaties with you and aided none against you. With these fulfill your covenant till their term. Surely, Allah loves the righteous. |
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| George Sale | Except such of the idolaters with whom ye shall have entered into a league, and who afterwards shall not fail you in any instance, nor assist any other against you. Wherefore perform the covenant which ye shall have made with them, until their time shall be elapsed; for God loveth those who fear him. |
| JM Rodwell | But this concerneth not those Polytheists with whom ye are in league, and who shall have afterwards in no way failed you, nor aided anyone against you. Observe, therefore, engagement with them through the whole time of their treaty: for God loveth those wh |
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| Asad | But excepted shall be?-from among those who ascribe divinity to aught beside God - [people] with whom you [O believers] have made a covenant and who thereafter have in no wise failed to fulfil their obligations towards you, and neither have aided anyone against you: observe, then, your covenant with them until the end of the term agreed with them.' Verily, God loves those who are conscious of Him. |
at-Taubah 009:005
| 9:5 فاذا انسلخ الاشهر الحرم فاقتلوا المشركين حيث وجدتموهم وخذوهم واحصروهم واقعدوالهم كل مرصد فان تابوا واقاموا الصلاة واتوا الزكاة فخلوا سبيلهم ان الله غفور رحيم |
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| Transliteration | Fa-itha insalakha al-ashhuru alhurumu faoqtuloo almushrikeena haythu wajadtumoohum wakhuthoohum waohsuroohum waoqAAudoo lahum kulla marsadin fa-in taboo waaqamoo alssalata waatawoo alzzakata fakhalloo sabeelahum inna Allaha ghafoorun raheemun |
| Literal | So if the months the forbidden/sacred ended/passed , so fight/kill the sharers/takers of partners (with God) where/when you found them, and take/punish them and restrict/confine them and remain/be concerned and prepared/beset for them (in) every lookout/observatory , so if they repented, and kept up the prayers and gave/brought the charity/ purification , so free their way/path , that God (is) forgiving, merciful. |
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| Yusuf Ali | But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful. |
| Arberry | Then, when the sacred months are drawn away, slay the idolaters wherever you find them, and take them, and confine them, and lie in wait for them at every place of ambush. But if they repent, and perform the prayer, and pay the alms, then let them go their way; God is All-forgiving, All-compassionate. |
| Shakir | So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them; surely Allah is Forgiving, Merciful. |
| Sarwar | When the sacred months are over, slay the pagans wherever you find them. Capture, besiege, and ambush them. If they repent, perform prayers and pay the religious tax, set them free. God is All-forgiving and All-merciful. |
| Khalifa | Once the Sacred Months are past, (and they refuse to make peace) you may kill the idol worshipers when you encounter them, punish them, and resist every move they make. If they repent and observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), you shall let them go. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Then when the Sacred Months (the Ist, 7th, 11th, and 12th months of the Islamic calendar) have passed, then kill the Mushrikoon (see V.2:105) wherever you find them, and capture them and besiege them, and prepare for them each and every ambush. But if they repent and perform As-Salat (Iqamat-as-Salat), and give Zakat, then leave their way free. Verily, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful. |
| Malik | When the forbidden months (10,11,12 & 1 of the Islamic calendar) are over, then fight the pagans wherever you find them, seize them, besiege them, and lie in ambush for them in every stratagem of war, but if they repent, establish Salah and pay Zakah, then let them go their way: surely Allah is Forgiving, Merciful.[5] |
| QXP | When the four Sacred Months are over and if the idolaters are still aggressing, neither becoming law-abiding citizens of the State, nor emigrating, subdue them wherever you find them, take them captive, and besiege them, and ambush them. But if they repent from aggression, and help in the consolidation of the Divine System and in setting up the Just Economic Order of Zakat, then leave them free. Verily, Allah is Forgiving Merciful. |
| Maulana Ali | So when the sacred months have passed, slay the idolaters, wherever you find them, and take them captive and besiege them and lie in wait for them in every ambush. But if they repent and keep up prayer and pay the poor-rate, leave their way free. Surely Allah is Forgiving, Merciful. |
| Free Minds | So when the restricted months have passed, then you may kill those who have set up partners wherever you find them, and take them, and surround them, and stand against them at every point. If they repent, and hold the contact-method, and contribute towards betterment, then you shall leave them alone. God is Forgiving, Merciful. |
| Qaribullah | When the sacred months are over, slay the idolaters wherever you find them. Take them and confine them, then lie in ambush everywhere for them. If they repent and establish the prayer and pay the obligatory charity, let them go their way. Allah is Forgiving and the Most Merciful. |
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| George Sale | And when the months wherein ye are not allowed to attack them shall be past, kill the idolaters wheresoever ye shall find them, and take them prisoners, and besiege them, and lay wait for them in every convenient place. But if they shall repent, and observe the appointed times of prayer, and pay the legal alms, dismiss them freely; for God is gracious and merciful. |
| JM Rodwell | And when the sacred months are passed, kill those who join other gods with God wherever ye shall find them; and seize them, besiege them, and lay wait for them with every kind of ambush: but if they shall convert, and observe prayer, and pay the obligatory |
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| Asad | And so, when the sacred months are over, slay those who ascribe divinity to aught beside God wherever you may come upon them,' and take them captive, and besiege them, and lie in wait for them at every conceivable place! Yet if they repent, and take to prayer, and render the purifying dues, let them go their way: for, behold, God is much-forgiving, a dispenser of grace . |
at-Taubah 009:006
| 9:6 وان احد من المشركين استجارك فاجره حتى يسمع كلام الله ثم ابلغه مامنه ذلك بانهم قوم لايعلمون |
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| Transliteration | Wa-in ahadun mina almushrikeena istajaraka faajirhu hatta yasmaAAa kalama Allahi thumma ablighhu ma/manahu thalika bi-annahum qawmun la yaAAlamoona |
| Literal | And if any (from) the sharers/takers of partners (with God) seeked your protection/defense so protect/defend him, until he hears God's speech/conversation (words), then deliver him/make him reach his safety/security, that (is) because they are (E) a nation (that) do not know. |
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| Yusuf Ali | If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge. |
| Pickthal | And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not. |
| Arberry | And if any of the idolaters seeks of thee protection, grant him protection till he hears the words of God; then do thou convey him to his place of security -- that, because they are a people who do not know. |
| Shakir | And if one of the idolaters seek protection from you, grant him protection till he hears the word of Allah, then make him attain his place of safety; this is because they are a people who do not know. |
| Sarwar | If any of the pagans ask you to give them refuge, give them asylum so that they may hear the words of God. Then, return them to their towns for they are an ignorant people. |
| Khalifa | If one of the idol worshipers sought safe passage with you, you shall grant him safe passage, so that he can hear the word of GOD, then send him back to his place of security. That is because they are people who do not know. |
| Hilali/Khan | And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Quran), and then escort him to where he can be secure, that is because they are men who know not. |
| H/K/Saheeh | And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah. Then deliver him to his place of safety. That is because they are a people who do not know. |
| Malik | If anyone from the pagans ask you for asylum, grant it to him so that he may hear the Word of Allah, and then escort him to his place of safety: this should be done because these people do not know the truth.[6] |
| QXP | (O Messenger) If anyone of the idolaters seeks your protection or a safe passage, grant him protection from the State. Convey to him the Word of God, and then send him to a place where he feels safe and secure. This kindness on your part is mandatory because they are people who have not yet seen the beauty of the Divine System. |
| Maulana Ali | And if anyone of the idolaters seek thy protection, protect him till he hears the word of Allah, then convey him to his place of safety. This is because they are a people who know not. |
| Free Minds | And if any of those who have set up partners seeks your protection, then you may protect him so that he may hear the words of God, then let him reach his sanctuary. This is because they are a people who do not know. |
| Qaribullah | If an idolater seeks asylum with you, give him protection in order that he hears the Word of Allah, and then convey him to his place of safety, because they are a nation who do not know. |
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| George Sale | And if any of the idolaters shall demand protection of thee, grant him protection, that he may hear the word of God; and afterwards let him reach the place of his security. This shalt thou do, because they are people which know not the excellency of the religion thou preachest. |
| JM Rodwell | If any one of those who join gods with God ask an asylum of thee, grant him an asylum, that he may hear the Word of God, and then let him reach his place of safety. This, for that they are people devoid of knowledge. |
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| Asad | And if any of those who ascribe divinity to aught beside God seeks thy protection, grant him protection, so that he might [be able to] hear the word of God [from thee]; and thereupon convey him to a place where he can feel secure:" this, because they [may be] people who [sin only because they] do not know [the truth]. |
at-Taubah 009:007
| 9:7 كيف يكون للمشركين عهد عند الله وعند رسوله الا الذين عاهدتم عند المسجد الحرام فما استقاموا لكم فاستقيموا لهم ان الله يحب المتقين |
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| Transliteration | Kayfa yakoonu lilmushrikeena AAahdun AAinda Allahi waAAinda rasoolihi illa allatheena AAahadtum AAinda almasjidi alharami fama istaqamoo lakum faistaqeemoo lahum inna Allaha yuhibbu almuttaqeena |
| Literal | How (can there) be for the sharers/takers of partners (with God) a promise/contract at God and at His messenger, except those who you promised/made a contract (with) at the Mosque the Forbidden/Sacred ,so what they became straight/direct for you, so be straight/direct for them, that God loves/likes the fearing and obeying. |
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| Yusuf Ali | How can there be a league, before Allah and His Messenger, with the Pagans, except those with whom ye made a treaty near the sacred Mosque? As long as these stand true to you, stand ye true to them: for Allah doth love the righteous. |
| Pickthal | How can there be a treaty with Allah and with His messenger for the idolaters save those with whom ye made a treaty at the Inviolable Place of Worship? So long as they are true to you, be true to them. Lo! Allah loveth those who keep their duty. |
| Arberry | How should the idolaters have a covenant with God and His Messenger? -- excepting those with whom you made covenant at the Holy Mosque; so long as they go straight with you, do you go straight with them; surely God loves the godfearing. |
| Shakir | How can there be an agreement for the idolaters with Allah and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful (of their duty). |
| Sarwar | How can the pagans, except those with whom you have established a peace treaty in the precinct of the Sacred Mosque, have a covenant with God and His Messenger? If they respect the pact, you too should also follow its terms. God loves the pious ones. |
| Khalifa | How can the idol worshipers demand any pledge from GOD and from His messenger? Exempted are those who have signed a peace treaty with you at the Sacred Masjid. If they honor and uphold such a treaty, you shall uphold it as well. GOD loves the righteous. |
| Hilali/Khan | How can there be a covenant with Allah and with His Messenger for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) except those with whom you made a covenant near Al-Masjid-al-Haram (at Makkah)? So long, as they are true to you, stand you true to them. Verily, Allah loves Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | How can there be for the polytheists a treaty in the sight of Allah and with His Messenger, except for those with whom you made a treaty at al-Masjid al-îaram? So as long as they are upright toward you, be upright toward them. Indeed, Allah loves the righteous [who fear Him]. |
| Malik | How can there be a treaty with the pagans on the part of Allah and His Messenger except for those with whom you ratified a treaty at the Masjid-al-Haram? So long as they honor it, you also honor: for Allah loves the righteous.[7] |
| QXP | How can there be a treaty with Allah and His Messenger for the idolaters (when they have repeatedly violated it)? Exempted are those with whom you make a treaty at the Sacred Masjid. If they honor and uphold such a treaty, so shall you. Allah loves those who walk aright. |
| Maulana Ali | How can there be an agreement for the idolaters with Allah and with his Messenger, except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them. Surely Allah loves those who keep their duty. |
| Free Minds | How can those who have set up partners have a pledge with God and with His messenger? Except for those with whom you made a pledge near the Restricted Temple, as long as they are upright with you, then you are upright with them. God loves the righteous. |
| Qaribullah | How can the idolaters have any treaty with Allah and His Messenger, except those with whom you have made treaties by the Sacred Mosque? So long as they are straight with you, so be straight with them. Allah loves the righteous. |
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| George Sale | How shall the idolaters be admitted into a league with God and with his Apostle; except those with whom ye entered into a league at the holy temple? So long as they behave with fidelity towards you, do ye also behave with fidelity towards them; for God loveth those who fear him. |
| JM Rodwell | How shall they who add gods to God be in league with God and with His Apostle, save those with whom ye made a league at the sacred temple? So long as they are true to you, be ye true to them; for God loveth those who fear Him. |
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| Asad | HOW COULD they who ascribe divinity to aught beside God be granted a covenant by God and His Apostle,'Z unless it be those [of them] with whom you [O believers] have made a covenant in the vicinity of the Inviolable House of Worship ?13 [As for the latter,] so long as they remain true to you, be true to them: for, verily, God loves those who are conscious of Him. |
at-Taubah 009:008
| 9:8 كيف وان يظهروا عليكم لايرقبوا فيكم الا ولاذمة يرضونكم بافواههم وتابى قلوبهم واكثرهم فاسقون |
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| Transliteration | Kayfa wa-in yathharoo AAalaykum la yarquboo feekum illan wala thimmatan yurdoonakum bi-afwahihim wata/ba quloobuhum waaktharuhum fasiqoona |
| Literal | How, and if they conquer/defeat on you, they do not observe/guard (respect) in you a relationship/contract and nor promise/contract/guarantee , they please/satisfy you with their mouths and their hearts/minds refuse/hate, and most of them (are) debauchers . |
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| Yusuf Ali | How (can there be such a league), seeing that if they get an advantage over you, they respect not in you the ties either of kinship or of covenant? With (fair words from) their mouths they entice you, but their hearts are averse from you; and most of them are rebellious and wicked. |
| Pickthal | How (can there be any treaty for the others) when, if they have the upper hand of you, they regard not pact nor honour in respect of you? They satisfy you with their mouths the while their hearts refuse. And most of them are wrongdoers. |
| Arberry | How? If they get the better of you, they will not observe towards you any bond or treaty, giving you satisfaction with their mouths but in their hearts refusing; and the most of them are ungodly. |
| Shakir | How (can it be)! while if they prevail against you, they would not pay regard in your case to ties of relationship, nor those of covenant; they please you with their mouths while their hearts do not consent; and most of them are transgressors. |
| Sarwar | How could God and His Messenger grant them (pagans) peace when if they were to acquire superiority over you, they would respect none of the peace treaties nor their kindred relations with you! They only try to please you by paying lip-service to you but their hearts are against you and most of them are evil-doers. |
| Khalifa | How can they (demand a pledge) when they never observed any rights of kinship between you and them, nor any covenant, if they ever had a chance to prevail. They pacified you with lip service, while their hearts were in opposition, and most of them are wicked. |
| Hilali/Khan | How (can there be such a covenant with them) that when you are overpowered by them, they regard not the ties, either of kinship or of covenant with you? With (good words from) their mouths they please you, but their hearts are averse to you, and most of them are Fasiqoon (rebellious, disobedient to Allah). |
| H/K/Saheeh | How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection? They satisfy you with their mouths, but their hearts refuse [compliance], and most of them are defiantly disobedient. |
| Malik | How can you trust them? If they prevail against you, they respect neither treaty nor ties of relationship. They just flatter you with their tongues, but their hearts reject you, and most of them are transgressors.[8] |
| QXP | How can there be a treaty seeing that if they get the upper hand of you, they would respect no ties and no pacts with you? They pleased you with their speech but their hearts opposed you. Most of them are those who slip away from their word. |
| Maulana Ali | How (can it be)? And if they prevail against you, they respect neither ties of relationship nor covenant in your case. They would please you with their mouths while their hearts refuse; and most of them are transgressors. |
| Free Minds | How is it that when they come upon you they disregard all ties, either those of kinship or of pledge. They seek to please you with their words, but their hearts deny, and most of them are wicked. |
| Qaribullah | How? If they prevail against you they will respect neither agreements nor ties of kindred. They satisfy you with their tongues, but their hearts are averse; and most of them are wicked. |
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| George Sale | How can they be admitted into a league with you, since, if they prevail against you, they will not regard in you either consanguinity or faith? They will please you with their mouths, but their hearts will be averse from you; for the greater part of them are wicked doers. |
| JM Rodwell | How can they? since if they prevail against you, they will not regard in you either ties of blood or faith. With their mouths will they content you, but their hearts will be averse. The greater part of them are perverse doers. |
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| Asad | How [else could it be]?"-since, if they [who are hostile to you] were to overcome you, they would not respect any tie [with you,] nor any obligation to protect [you].'s They seek to please you with their mouths, the while their hearts remain averse [to you]; and most of them are iniquitous. |
at-Taubah 009:009
| 9:9 اشتروا بايات الله ثمنا قليلا فصدوا عن سبيله انهم ساء ماكانوا يعملون |
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| Transliteration | Ishtaraw bi-ayati Allahi thamanan qaleelan fasaddoo AAan sabeelihi innahum saa ma kanoo yaAAmaloona |
| Literal | They bought/volunteered with God's verses/evidences a small price, so they prevented/obstructed from His road/path , that they truly are bad/evil/harmful what they were making/doing . |
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| Yusuf Ali | The Signs of Allah have they sold for a miserable price, and (many) have they hindered from His way: evil indeed are the deeds they have done. |
| Pickthal | They have purchased with the revelations of Allah a little gain, so they debar (men) from His way. Lo! evil is that which they are wont to do. |
| Arberry | They have sold the signs of God for a small price, and have barred from His way; truly evil is that they have been doing, |
| Shakir | They have taken a small price for the communications of Allah, so they turn away from His way; surely evil is it that they do. |
| Sarwar | They have sold God's revelations for a paltry price and have created obstacles in the way of God. What they have done is evil. |
| Khalifa | They traded away GOD's revelations for a cheap price. Consequently, they repulsed the people from His path. Miserable indeed is what they did! |
| Hilali/Khan | They have purchased with the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah a little gain, and they hindered men from His Way; evil indeed is that which they used to do. |
| H/K/Saheeh | They have exchanged the signs of Allah for a small price and averted [people] from His way. Indeed, it was evil that they were doing. |
| Malik | They have sold the revelations of Allah for paltry worldly gain and they have hindered others from His way; indeed evil are the deeds that they have done.[9] |
| QXP | They trade away Allah's Revelations for petty gains and hinder people from His Path. Their deeds spread inequity and confusion in the society. (This trade mentioned in the Qur'an, generally indicates disregarding Divine Moral Values in favor of instant gratification achieved by following the selfish desire). |
| Maulana Ali | They have taken a small price for the messages of Allah, so they hinder (men) from His way. Surely evil is that which they do. |
| Free Minds | They purchased with God's revelations a small price, so they turn others from His path. Evil indeed is what they used to do. |
| Qaribullah | They sell the verses of Allah for a small price and bar others from His Path. Evil is what they have been doing. |
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| George Sale | They sell the signs of God for a small price, and obstruct his way; it is certainly evil which they do. |
| JM Rodwell | They sell the signs of God for a mean price, and turn others aside from his way: evil is it that they do! |
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| Asad | God's messages have they bartered away for a trifling gain, and have thus turned away from His path: evil, behold, is all that they are wont to do, |
at-Taubah 009:010
| 9:10 لايرقبون في مؤمن الا ولاذمة واولئك هم المعتدون |
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| Transliteration | La yarquboona fee mu/minin illan wala thimmatan waola-ika humu almuAAtadoona |
| Literal | They do not observe/guard (respect) in a believer a relationship/contract and nor promise/contract/ guarantee, and those are the transgressors . |
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| Yusuf Ali | In a Believer they respect not the ties either of kinship or of covenant! It is they who have transgressed all bounds. |
| Pickthal | And they observe toward a believer neither pact nor honour. These are they who are transgressors. |
| Arberry | observing neither bond nor treaty towards a believer; they are the transgressors. |
| Shakir | They do not pay regard to ties of relationship nor those of covenant in the case of a believer; and these are they who go beyond the limits. |
| Sarwar | They do not respect their promises nor their family ties with the believers. They are transgressors. |
| Khalifa | They never observe any rights of kinship towards any believer, nor do they uphold their covenants; these are the real transgressors. |
| Hilali/Khan | With regard to a believer, they respect not the ties, either of kinship or of covenant! It is they who are the transgressors. |
| H/K/Saheeh | They do not observe toward a believer any pact of kinship or covenant of protection. And it is they who are the transgressors. |
| Malik | They neither honor the ties of relationship nor observe the obligations of treaties with the believers; it is they who are the transgressors.[10] |
| QXP | They respect no tie and no pact regarding a believer. They are the ones given to excesses. |
| Maulana Ali | They respect neither ties of relationship nor covenant, in the case of a believer. And these are they who go beyond the limits. |
| Free Minds | They do not respect those who are believers, nor a kinship, nor a pledge. These are the transgressors. |
| Qaribullah | They honor with the believers neither bonds nor treaties. Such are the transgressors. |
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| George Sale | They regard not in a believer either consanguinity or faith; and these are the transgressors. |
| JM Rodwell | They regard not in a believer either ties of blood or faith; these are the transgressors! |
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| Asad | respecting no tie and no protective obligation with regard to a believer; and it is they, they who transgress the bounds of what is right! |
at-Taubah 009:011
| 9:11 فان تابوا واقاموا الصلاة واتوا الزكاة فاخوانكم في الدين ونفصل الايات لقوم يعلمون |
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| Transliteration | Fa-in taboo waaqamoo alssalata waatawoo alzzakata fa-ikhwanukum fee alddeeni wanufassilu al-ayati liqawmin yaAAlamoona |
| Literal | So if they repented and kept up the prayers and gave/brought the charity/purification , so (they are) your brothers in the religion, and We detail/explain the verses/evidences to a nation knowing. |
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| Yusuf Ali | But (even so), if they repent, establish regular prayers, and practise regular charity,- they are your brethren in Faith: (thus) do We explain the Signs in detail, for those who understand. |
| Pickthal | But if they repent and establish worship and pay the poor-due, then are they your brethren in religion. We detail Our revelations for a people who have knowledge. |
| Arberry | Yet if they repent, and perform the prayer, and pay the alms, then they are your brothers in religion; and We distinguish the signs for a people who know. |
| Shakir | But if they repent and keep up prayer and pay the poor-rate, they are your brethren in faith; and We make the communications clear for a people who know. |
| Sarwar | If they repent, perform their prayers, pay religious tax, they would be your brothers in the religion. We explain Our revelations to people of knowledge. |
| Khalifa | If they repent and observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), then they are your brethren in religion. We thus explain the revelations for people who know. |
| Hilali/Khan | But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know. |
| H/K/Saheeh | But if they repent, establish prayer, and give zakah, then they are your brothers in religion; and We detail the verses for a people who know. |
| Malik | However, if they repent, establish Salah and pay Zakah, then they shall be your brethren in Deen (faith and way of life based on Divine guidance): thus do We spell out Our revelations for people of understanding.[11] |
| QXP | If they mend their ways, and as law-abiding citizens, help consolidate the Divine System, and the Just Economic Order of Zakat, then they are your brothers in the System of life. We explain Our Revelations for those who wish to learn. (The usual translation of this verse conveys the meaning that if they start praying five times a day and give 2.5% poor-due per year, then they are your brothers in religion. This interpretation goes directly against the all-encompassing Ordinance of Allah that there is no compulsion or coercion in DEEN Islam (2:256)). |
| Maulana Ali | But if they repent and keep up prayer and pay the poor-rate, they are your brethren in faith. And We make the messages clear for a people who know. |
| Free Minds | If they repent, and they hold the contact-method, and they contribute towards betterment, then they are your brothers in the system. We explain the revelations for a people who know. |
| Qaribullah | If they repent and establish the prayer and pay the obligatory charity, they shall become your brothers in the religion. So We make plain Our verses for a nation that knows. |
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| George Sale | Yet if they repent, and observe the appointed times of prayer, and give alms, they shall be deemed your brethren in religion. We distinctly propound our signs unto people who understand. |
| JM Rodwell | Yet if they turn to God and observe prayer, and pay the impost, then are they your brethren in religion. We make clear our signs to those who understand. |
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| Asad | Yet if they repent, and take to prayer, and render the purifying dues, they become your brethren in faith:" and clearly do We spell out these messages unto people of [innate] knowledge! |
at-Taubah 009:012
| 9:12 وان نكثوا ايمانهم من بعد عهدهم وطعنوا في دينكم فقاتلوا ائمة الكفر انهم لاايمان لهم لعلهم ينتهون |
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| Transliteration | Wa-in nakathoo aymanahum min baAAdi AAahdihim wataAAanoo fee deenikum faqatiloo a-immata alkufri innahum la aymana lahum laAAallahum yantahoona |
| Literal | And if they broke/violated their oaths from after their promise and they defamed/stabbed in yourreligion so fight/kill (the) leaders/examples (of) the disbelief, that they truly (have) no oaths/swearings for them, maybe/perhaps they terminate/stop. |
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| Yusuf Ali | But if they violate their oaths after their covenant, and taunt you for your Faith,- fight ye the chiefs of Unfaith: for their oaths are nothing to them: that thus they may be restrained. |
| Pickthal | And if they break their pledges after their treaty (hath been made with you) and assail your religion, then fight the heads of disbelief - Lo! they have no binding oaths - in order that they may desist. |
| Arberry | But if they break their oaths after their covenant and thrust at your religion, then fight the leaders of unbelief; they have no sacred oaths; haply they will give over. |
| Shakir | And if they break their oaths after their agreement and (openly) revile your religion, then fight the leaders of unbelief-- surely their oaths are nothing-- so that they may desist. |
| Sarwar | Fight against the leaders of the unbelievers if they violate their established peace treaty with you and revile your faith, to force them to stop their aggression against you. You do not have to bind yourselves to such a treaty. |
| Khalifa | If they violate their oaths after pledging to keep their covenants, and attack your religion, you may fight the leaders of paganism - you are no longer bound by your covenant with them - that they may refrain. |
| Hilali/Khan | But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism then fight (you) the leaders of disbelief (chiefs of Quraish - pagans of Makkah) - for surely their oaths are nothing to them - so that they may stop (evil actions). |
| H/K/Saheeh | And if they break their oaths after their treaty and defame your religion, then fight the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease. |
| Malik | But if they violate their treaty once they have sworn it and insult your Deen, then fight with the ringleaders of the unbelief - for their oaths are nothing to them - so that they may be stopped.[12] |
| QXP | If they keep breaking their pledges after their treaty, and assail your System, then fight the chiefs of the disbelievers. They have no respect for their binding oaths. This action will help restrain them from aggression. |
| Maulana Ali | And if they break their oaths after their agreement and revile your religion, then fight the leaders of disbelief -- surely their oaths are nothing -- so that they may desist. |
| Free Minds | And if they break their oaths after making them, and they denounce the authority of your system; then you may kill the chiefs of rejection. Their oaths are nothing to them, perhaps they will then cease. |
| Qaribullah | But if, after coming to terms with you, they break their oaths and revile your belief, fight the leaders of the disbelief for they have no oaths in order that they will desist. |
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| George Sale | But if they violate their oaths, after their league, and revile your religion, oppose the leaders of infidelity, -- for there is no trust in them, -- that they may desist from their treachery. |
| JM Rodwell | But if, after alliance made, they break their oaths and revile your religion, then do battle with the ring-leaders of infidelity-for no oaths are binding with them that they may desist. |
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| Asad | But if they break their solemn pledges after having concluded a covenant,' and revile your religion, then fight against these archetypes of faithlessness'9 who, behold, have no [regard for their own] AT-TAWBAH SURAH pledges, so that they might desist [from aggression]. |
at-Taubah 009:013
| 9:13 الاتقاتلون قوما نكثوا ايمانهم وهموا باخراج الرسول وهم بدؤوكم اول مرة اتخشونهم فالله احق ان تخشوه ان كنتم مؤمنين |
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| Transliteration | Ala tuqatiloona qawman nakathoo aymanahum wahammoo bi-ikhraji alrrasooli wahum badaookum awwala marratin atakhshawnahum faAllahu ahaqqu an takhshawhu in kuntum mu/mineena |
| Literal | Do you not fight/kill a nation (that) broke/violated their oaths , and they got interested/began by forcing out the messenger, and they started/initiated (the) first time with you, do you fear them? So God (is) more worthy/deserving that you fear Him if you were believing. |
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| Yusuf Ali | Will ye not fight people who violated their oaths, plotted to expel the Messenger, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe! |
| Pickthal | Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers |
| Arberry | Will you not fight a people who broke their oaths and purposed to expel the Messenger, beginning the first time against you? Are you afraid of them? You would do better to be afraid of God, if you are believers. |
| Shakir | What! will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers. |
| Sarwar | Why will you not fight against a people who have broken their peace treaty with you, have decided to expel the Messenger (from his home town), and who were the first to disregard the peace treaty? If you are true believers, you should only have fear of God. |
| Khalifa | Would you not fight people who violated their treaties, tried to banish the messenger, and they are the ones who started the war in the first place? Are you afraid of them? GOD is the One you are supposed to fear, if you are believers. |
| Hilali/Khan | Will you not fight a people who have violated their oaths (pagans of Makkah) and intended to expel the Messenger, while they did attack you first? Do you fear them? Allah has more right that you should fear Him, if you are believers. |
| H/K/Saheeh | Would you not fight a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But Allah has more right that you should fear Him, if you are [truly] believers. |
| Malik | Will you not fight against those people who have broken their oaths, conspired to expel the Messenger and were the first to attack you? Do you fear them? Nay, it is Allah Who is more deserving of your fear, if you are true believers.[13] |
| QXP | Will you not fight a folk who keep breaking their solemn pledges and did everything to drive out the Messenger, and did attack you first? What! Do you fear them? Nay, it is Allah alone Whom you should more justly fear, if you are truly believers. |
| Maulana Ali | Will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they attacked you first? Do you fear them? But Allah has more right than you should fear Him, if you are believers. |
| Free Minds | Would you not fight a people who broke their oaths and intended to expel the messenger, especially while they were the ones who attacked you first? Do you fear them? It is God who is more worthy to be feared if you are believers. |
| Qaribullah | Will you not fight against those who have broken their oaths and conspired to expel the Messenger? They were the first to attack you. Do you fear them? Surely, Allah has better rights that you fear Him, if you are believers. |
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| George Sale | Will ye not fight against people who have violated their oaths, and conspired to expel the Apostle of God; and who of their own accord assaulted you the first time? Will ye fear them? But it is more just that ye should fear God, if ye are true believers. |
| JM Rodwell | What! will ye not fight against those Meccans who have broken their oaths and aimed to expel your Apostle, and attacked you first? Will ye dread them? God is more worthy of your fear, if ye are believers! |
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| Asad | Would you, perchance, fail to fight against people who have broken their solemn pledges, and have done all that they could to drive the Apostle away,'? and have been first to attack you? Do you hold them in awe? Nay, it is God alone of whom you ought to stand in awe,' if you are [truly] believers! |
at-Taubah 009:014
| 9:14 قاتلوهم يعذبهم الله بايديكم ويخزهم وينصركم عليهم ويشف صدور قوم مؤمنين |
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| Transliteration | Qatiloohum yuAAaththibhumu Allahu bi-aydeekum wayukhzihim wayansurkum AAalayhim wayashfi sudoora qawmin mu/mineena |
| Literal | Fight/kill them, God tortures them with your hands and He shames/disgraces them and He gives you victory/aid on (over) them, and He cures/heals (the) chests (innermosts of) a believing nation. |
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| Yusuf Ali | Fight them, and Allah will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of Believers, |
| Pickthal | Fight them! Allah will chastise them at your hands, and He will lay them low and give you victory over them, and He will heal the breasts of folk who are believers. |
| Arberry | Fight them, and God will chastise them at your hands and degrade them, and He will help you against them, and bring healing to the breasts of a people who believe, |
| Shakir | Fight them, Allah will punish them by your hands and bring them to disgrace, and assist you against them and heal the hearts of a believing people. |
| Sarwar | Fight them. May God punish them by your hands, humiliate them, give you victory over them, delight the hearts of the believers |
| Khalifa | You shall fight them, for GOD will punish them at your hands, humiliate them, grant you victory over them, and cool the chests of the believers. |
| Hilali/Khan | Fight against them so that Allah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, |
| H/K/Saheeh | Fight them; Allah will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts of a believing people |
| Malik | Fight them; Allah will punish them by your hands and humiliate them. He will grant you victory over them and soothe the hearts of a believing people.[14] |
| QXP | Fight them! Allah will punish them at your hands, and He will humiliate them, and give you victory over them, and He will soothe the bosoms of those who believe. (Soothe from the persecution they have undergone for more than a decade). |
| Maulana Ali | Fight them; Allah will chastise them at your hands and bring them to disgrace, and assist you against them and relieve the hearts of a believing people, |
| Free Minds | Fight them; perhaps God will punish them by your hands and humiliate them and grant you victory over them and heal the chests of the believing people. |
| Qaribullah | Fight them, Allah will punish them with your hands and degrade them. He will grant you victory over them and heal the chests of a believing nation. |
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| George Sale | Attack them therefore; God shall punish them by your hands, and will cover them with shame, and will give you the victory over them; and He will heal the breasts of the people who believe, |
| JM Rodwell | So make war on them: By your hands will God chastise them, and will put them to shame, and will give you victory over them, and will heal the bosoms of a people who believe; |
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| Asad | Fight against them! God will chastise them by your hands, and will bring disgrace upon them, and will succour you against them; and He will soothe the bosoms of those who believe, |
at-Taubah 009:015
| 9:15 ويذهب غيظ قلوبهم ويتوب الله على من يشاء والله عليم حكيم |
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| Transliteration | Wayuthhib ghaytha quloobihim wayatoobu Allahu AAala man yashao waAllahu AAaleemun hakeemun |
| Literal | And He takes away/eliminates their heart's/mind's anger/rage, and God forgives on whom He wills/wants, and God (is) knowledgeable, wise/judicious |
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| Yusuf Ali | And still the indignation of their hearts. For Allah will turn (in mercy) to whom He will; and Allah is All-Knowing, All-Wise. |
| Pickthal | And He will remove the anger of their hearts. Allah relenteth toward whom He will. Allah is Knower, Wise. |
| Arberry | and He will remove the rage within their hearts; and God turns towards whomsoever He will; God is All-knowing, All-wise |
| Shakir | And remove the rage of their hearts; and Allah turns (mercifully) to whom He pleases, and Allah is Knowing, Wise. |
| Sarwar | and appease their anger. God forgives whomever He wants and He is All-knowing and All-wise. |
| Khalifa | He will also remove the rage from the believers' hearts. GOD redeems whomever He wills. GOD is Omniscient, Most Wise. |
| Hilali/Khan | And remove the anger of their (believers) hearts. Allah accepts the repentance of whom He wills. Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | And remove the fury in the believers' hearts. And Allah turns in forgiveness to whom He wills; and Allah is Knowing and Wise. |
| Malik | He will take away all rancor from their hearts. Allah shows mercy to whom He pleases, and Allah is All-Knowledgeable, All-Wise.[15] |
| QXP | He will remove the anger and frustration the believers have suffered at their hands. The invitation is still open to the opponents. Allah, according to His Law, turns to those who turn to Him. He is All Knowing, All Wise. |
| Maulana Ali | And remove the rage of their hearts. And Allah turns (mercifully) to whom He pleases. And Allah is Knowing, Wise. |
| Free Minds | And to remove the anger from their hearts; God pardons whom he pleases. God is Knowledgeable, Wise. |
| Qaribullah | He will take away all anger from their hearts: Allah turns to whomsoever He will. Allah is Knowing, Wise. |
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| George Sale | and will take away the indignation of their hearts: For God will be turned unto whom He pleaseth; and God is knowing and wise. |
| JM Rodwell | And will take away the wrath of their hearts. God will be turned unto whom He will: and God is Knowing, Wise. |
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| Asad | and will remove the wrath that is in their hearts. And God will turn in His mercy unto whom He wills: for, God is all-knowing, wise. |
at-Taubah 009:016
| 9:16 ام حسبتم ان تتركوا ولما يعلم الله الذين جاهدوا منكم ولم يتخذوا من دون الله ولارسوله ولا المؤمنين وليجة والله خبير بما تعملون |
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| Transliteration | Am hasibtum an tutrakoo walamma yaAAlami Allahu allatheena jahadoo minkum walam yattakhithoo min dooni Allahi wala rasoolihi wala almu/mineena waleejatan waAllahu khabeerun bima taAAmaloona |
| Literal | Or (have) you thought/supposed that you be left, and God did not knowthose who struggled/exerted from you, and they did not take from other than God and nor His messenger and nor the believers a close and dependable friend/(for sharing) innermost thoughts or feelings, and God (is) expert/experienced with what you make/do . |
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| Yusuf Ali | Or think ye that ye shall be abandoned, as though Allah did not know those among you who strive with might and main, and take none for friends and protectors except Allah, His Messenger, and the (community of) Believers? But Allah is well-acquainted with (all) that ye do. |
| Pickthal | Or deemed ye that ye would be left (in peace) when Allah yet knoweth not those of you who strive, choosing for familiar none save Allah and His messenger and the believers? Allah is Informed of what ye do. |
| Arberry | Or did you suppose you would be left in peace, and God knows not as yet those of you who have struggled, and taken not -- apart from God and His Messenger and the believers -- any intimate? God is aware of what you do. |
| Shakir | What! do you think that you will be left alone while Allah has not yet known those of you who have struggled hard and have not taken any one as an adherent besides Allah and His Messenger and the believers; and Allah is aware of what you do. |
| Sarwar | Do you think that God will not make any distinction between those of you who have fought for His cause and have relied on no one other than God, His Messenger, and the faithful ones, and other people? God is Well Aware of what you do. |
| Khalifa | Did you think that you will be left alone without GOD distinguishing those among you who strive, and never ally themselves with GOD's enemies, or the enemies of His messenger, or the enemies of the believers? GOD is fully Cognizant of everything you do. |
| Hilali/Khan | Do you think that you shall be left alone while Allah has not yet tested those among you who have striven hard and fought and have not taken Waleejah ((Batanah - helpers, advisors and consultants from disbelievers, pagans, etc.) giving openly to them their secrets) besides Allah and His Messenger, and the believers. Allah is Well-Acquainted with what you do. |
| H/K/Saheeh | Do you think that you will be left [as you are] while Allah has not yet made evident those among you who strive [for His cause] and do not take other than Allah, His Messenger and the believers as intimates? And Allah is Acquainted with what you do. |
| Malik | Do you think that you will be left alone (without trial)? While Allah has not yet demonstrated which of you had exerted your utmost struggle (in the path of Allah) and did not take any intimate friends other than Allah, His Messenger and the believers? Allah is well aware of all your actions.[16] |
| QXP | Do you think that you will be left alone without Allah distinguishing those among you who strive in His cause, and take none for ally except Allah, His Messenger, and the believers? Allah is Informed of all your actions. |
| Maulana Ali | Do you think that you would be left alone while Allah has not yet known those of you who struggle hard and take not anyone as an intimate friend besides Allah and His Messenger and the believers? And Allah is Aware of what you do. |
| Free Minds | Or did you think that you would be left alone? God will come to know those of you who strived and did not take other than God and His messenger and the believers as helpers. God is Expert in what you do. |
| Qaribullah | Did you suppose that you would be left before Allah has known those of you who fought and did not take a confidant other than Allah, His Messenger, and the believers? Allah is Aware of what you do. |
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| George Sale | Did ye imagine that ye should be abandoned, whereas God did not yet know those among you who fought for his religion, and took not any besides God, and his Apostle, and the faithful for their friends? God is well acquainted with that which ye do. |
| JM Rodwell | Think ye that ye shall be forsaken as if God did not yet know those among you who do valiantly, and take none for their friends beside God, and His Apostle, and the faithful? God is well apprised of your doings. |
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| Asad | Do you [O believers] think that you will be spared" unless God takes cognizance of your having striven hard [in His cause]' without seeking help from any but God and His Apostle and those who believe in Him?'5 For, God is aware of all that you do. |
at-Taubah 009:017
| 9:17 ما كان للمشركين ان يعمروا مساجد الله شاهدين على انفسهم بالكفر اولئك حبطت اعمالهم وفي النار هم خالدون |
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| Transliteration | Ma kana lilmushrikeena an yaAAmuroo masajida Allahi shahideena AAala anfusihim bialkufri ola-ika habitat aAAmaluhum wafee alnnari hum khalidoona |
| Literal | (It) was not to the sharers/takers of partners (with God) that they inhabit/tend to/visit God's mosques/places of worshipping God, (while) witnessing/testifying on themselves with the disbelief, those, their deeds (are) wasted, and in the fire they are immortally/eternally. |
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| Yusuf Ali | It is not for such as join gods with Allah, to visit or maintain the mosques of Allah while they witness against their own souls to infidelity. The works of such bear no fruit: In Fire shall they dwell. |
| Pickthal | It is not for the idolaters to tend Allah's sanctuaries, bearing witness against themselves of disbelief. As for such, their works are vain and in the Fire they will abide. |
| Arberry | It is not for the idolaters to inhabit God's places of worship, witnessing against themselves unbelief; those -- their works have failed them, and in the Fire they shall dwell forever. |
| Shakir | The idolaters have no right to visit the mosques of Allah while bearing witness to unbelief against themselves, these it is whose doings are null, and in the fire shall they abide. |
| Sarwar | The pagans do not have any right to establish (and patronize) the mosque of God while they testify against their souls to its disbelief. Their deeds are devoid of all virtue and they will live forever in hell fire. |
| Khalifa | The idol worshipers are not to frequent the masjids of GOD, while confessing their disbelief. These have nullified their works, and they will abide forever in Hell. |
| Hilali/Khan | It is not for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah), to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to look after their cleanliness and their building, etc.), while they witness against their ownselves of disbelief. The works of such are in vain and in Fire shall they abide. |
| H/K/Saheeh | It is not for the polytheists to maintain the mosques of Allah [while] witnessing against themselves with disbelief. [For] those, their deeds have become worthless, and in the Fire they will abide eternally. |
| Malik | It is not for the pagans to maintain the mosques of Allah while they bear witness against themselves about their unbelief. It is they whose deeds are in vain and in the hellfire shall they live forever.[17] |
| QXP | Those who associate others with Allah whether idols, religious leaders or temporal leaders, shall not administer Masjids, the Centers of the Divine System. Nor shall those who choose for themselves sects in religion (9:107), (30:31), (72:18). They are bearing witness against themselves in their disbelief (of the Qur'an). All their works are vain and they will abide eternally in the Fire. |
| Maulana Ali | The idolaters have no right to maintain the mosques of Allah, while bearing witness to disbelief against themselves. These it is whose works are vain; and in the Fire will they abide. |
| Free Minds | It was not for those who have set up partners to maintain God's temples while they bear witness over their own rejection. For these, their works have fallen, and in the Fire they will abide. |
| Qaribullah | Idolaters should not inhabit the mosques of Allah bearing witness against themselves with disbelief. Those, their deeds have been annulled, and in the Fire they shall live for ever. |
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| George Sale | It is not fitting that the idolaters should visit the temples of God, being witnesses against their own souls of their infidelity. The works of these men are vain; and they shall remain in hell fire for ever. |
| JM Rodwell | It is not for the votaries of other gods with God, witnesses against themselves of infidelity, to visit the temples of God. These! vain their works: and in the fire shall they abide for ever! |
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| Asad | IT IS NOT for those who ascribe divinity to aught beside God to visit or tend'6 God's houses of worship, the while [by their beliefs] they bear witness against themselves that they are denying the truth. It is they whose works shall come to nought, and they who in the fire shall abide!n |
at-Taubah 009:018
| 9:18 انما يعمر مساجد الله من امن بالله واليوم الاخر واقام الصلاة واتى الزكاة ولم يخشى الا الله فعسى اولئك ان يكونوا من المهتدين |
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| Transliteration | Innama yaAAmuru masajida Allahi man amana biAllahi waalyawmi al-akhiri waaqama alssalata waata alzzakata walam yakhsha illa Allaha faAAasa ola-ika an yakoonoo mina almuhtadeena |
| Literal | But (those who) tend to/visit God's mosques/places of worshipping God (are) who believed by God and the Day the Last/Resurrection Day, and kept up the prayers, and gave/brought the charity/purification , and did not fear except God, so maybe/perhaps that those they be from the guided. |
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| Yusuf Ali | The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and practise regular charity, and fear none (at all) except Allah. It is they who are expected to be on true guidance. |
| Pickthal | He only shall tend Allah's sanctuaries who believeth in Allah and the Last Day and observeth proper worship and payeth the poor-due and feareth none save Allah. For such (only) is it possible that they can be of the rightly guided. |
| Arberry | Only he shall inhabit God's places of worship who believes in God and the Last Day, and performs the prayer, and pays the alms, and fears none but God alone; it may be that those will be among the guided. |
| Shakir | Only he shall visit the mosques of Allah who believes in Allah and the latter day, and keeps up prayer and pays the poor-rate and fears none but Allah; so (as for) these, it may be that they are of the followers of the right course. |
| Sarwar | Only those who believe in God, the Day of Judgment, perform their prayers, pay the religious tax, and have fear of God alone have the right to establish and patronize the mosque of God so that perhaps they will have the right guidance. |
| Khalifa | The only people to frequent GOD's masjids are those who believe in GOD and the Last Day, and observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), and do not fear except GOD. These will surely be among the guided ones. |
| Hilali/Khan | The Mosques of Allah shall be maintained only by those who believe in Allah and the Last Day; perform As-Salat (Iqamat-as-Salat), and give Zakat and fear none but Allah. It is they who are expected to be on true guidance. |
| H/K/Saheeh | The mosques of Allah are only to be maintained by those who believe in Allah and the Last Day and establish prayer and give zakah and do not fear except Allah, for it is expected that those will be of the [rightly] guided. |
| Malik | The mosques of Allah should be maintained by those who believe in Allah and the Last Day, establish Salah (prayers), and pay Zakah (poor due) and fear none except Allah. It is they who are expected to follow the true guidance.[18] |
| QXP | Only those people are fit to administer the Masjids, the Centers of the Divine Order, who have unwavering belief in Allah and the Last Day. And, they strive to establish the Divine System, and to set up the Just Economic System of Zakat and fear none but Allah. They are the only ones who are rightly guided. |
| Maulana Ali | Only he can maintain the mosques of Allah who believes in Allah and the Last Day, and keeps up prayer and pays the poor-rate and fears none but Allah. So these it is who may be of the guided ones. |
| Free Minds | Rather, the temples of God are maintained by he who believes in God and the Last Day, and he holds the contact-method, and he contributes towards betterment, and he does not fear except God. It is these that will be of the guided ones. |
| Qaribullah | None should inhabit the mosques of Allah except those who believe in Allah and the Last Day, establish their prayers and pay the obligatory charity, and fear none except Allah. May these be among the guided. |
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| George Sale | But he only shall visit the temples of God, who believeth in God and the last day, and is constant at prayer, and payeth the legal alms, and feareth God alone. These perhaps may become of the number of those who are rightly directed. |
| JM Rodwell | He only should visit the temples of God who believeth in God and the last day, and observeth prayer, and payeth the legal alms, and dreadeth none but God. These haply will be among the rightly guided. |
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| Asad | Only he should visit or tend God's houses of worship who believes in God and the Last Day, and is constant in prayer, and spends in charity, and stands in awe of none but God: for [only such as] these may hope to be among the rightguided! |
at-Taubah 009:019
| 9:19 اجعلتم سقاية الحاج وعمارة المسجد الحرام كمن امن بالله واليوم الاخر وجاهد في سبيل الله لايستوون عند الله والله لايهدي القوم الظالمين |
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| Transliteration | AjaAAaltum siqayata alhajji waAAimarata almasjidi alharami kaman amana biAllahi waalyawmi al-akhiri wajahada fee sabeeli Allahi la yastawoona AAinda Allahi waAllahu la yahdee alqawma alththalimeena |
| Literal | Did you make the pilgrimage's drinking place/cup (water carrying) and tending to/visiting the Mosque the Forbidden/Sacred as who believed with God and the Day the Last/Resurrection Day, and struggled/exerted in God's way/sake ? They do not become equal/alike at God, and God does not guide the nation the unjust/oppressive. |
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| Yusuf Ali | Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) those who believe in Allah and the Last Day, and strive with might and main in the cause of Allah? They are not comparable in the sight of Allah: and Allah guides not those who do wrong. |
| Pickthal | Count ye the slaking of a pilgrim's thirst and tendance of the Inviolable Place of Worship as (equal to the worth of) him who believeth in Allah and the Last Day, and striveth in the way of Allah? They are not equal in the sight of Allah. Allah guideth not wrongdoing folk. |
| Arberry | Do you reckon the giving of water to pilgrims and the inhabiting of the Holy Mosque as the same as one who believes in God and the Last Day and struggles in the way of God? Not equal are they in God's sight; and God guides not the people of the evildoers. |
| Shakir | What! do you make (one who undertakes) the giving of drink to the pilgrims and the guarding of the Sacred Mosque like him who believes in Allah and the latter day and strives hard in Allah's way? They are not equal with Allah; and Allah does not guide the unjust people. |
| Sarwar | Do you (pagans), because you served water to the pilgrims and constructed the Sacred Mosque, consider yourselves equal to those who have believed in God, the Day of Judgment, and have fought for the cause of God? In the sight of God you (pagans) are not equal to the believers. God does not guide the unjust. |
| Khalifa | Have you considered the watering of the pilgrims and caring for the Sacred Masjid a substitute for believing in GOD and the Last Day, and striving in the cause of GOD? They are not equal in the sight of GOD. GOD does not guide the wicked people. |
| Hilali/Khan | Do you consider the providing of drinking water to the pilgrims and the maintenance of Al-Masjid-al-Haram (at Makkah) as equal to the worth of those who believe in Allah and the Last Day, and strive hard and fight in the Cause of Allah? They are not equal before Allah. And Allah guides not those people who are the Zalimoon (polytheists and wrong-doers). |
| H/K/Saheeh | Have you made the providing of water for the pilgrim and the maintenance of al-Masjid al-îaram equal to [the deeds of] one who believes in Allah and the Last Day and strives in the cause of Allah? They are not equal in the sight of Allah. And Allah does not guide the wrongdoing people. |
| Malik | Have you made those who provide water to the pilgrims and maintain the Masjid-al- Haram equal to those who believe in Allah, the Last Day and make Jihad? They are not equal in the sight of Allah, and Allah does not guide the wrongdoers.[19] |
| QXP | Do you think that providing water to Pilgrims and caring for the Sacred Masjid (in Makkah) is equal to the work of him who has Conviction in Allah and the Last Day and then strives in the Cause of Allah? They are not equal in the Sight of Allah. Allah does not intervene to guide those who displace action with ritual. |
| Maulana Ali | Do you hold the giving of drink to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of) one who believes in Allah and the Last Day and strives hard in Allah’s way? They are not equal in the sight of Allah. And Allah guides not the iniquitous people. |
| Free Minds | Have you made the watering of the pilgrim and the maintenance of the Restricted Temple the same as one who believes in God and the Last Day and he strives in the cause of God? They are not the same with God. And God does not guide the wicked people. |
| Qaribullah | Do you consider giving drink to the pilgrims and inhabiting the Sacred Mosque is the same as one who believes in Allah and the Last Day, and struggles in the Way of Allah? These are not held equal by Allah. Allah does not guide the harmdoers. |
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| George Sale | Do ye reckon the giving drink to the pilgrims, and the visiting of the holy temple to be actions as meritorious as those performed by him who believeth in God and the last day, and fighteth for the religion of God? They shall not be held equal with God: For God directeth not the unrighteous people. |
| JM Rodwell | Do ye place the giving drink to the pilgrims, and the visitation of the sacred temple, on the same level with him who believeth in God and the last day, and fighteth on the way of God? They shall not be held equal by God: and God guideth not the unrighteou |
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| Asad | Do you, perchance, regard the [mere] giving of water to pilgrims and the tending of the Inviolable House of Worship as being equal to [the works of] one who believes in God and the Last Day and strives hard in God's cause? These [things] are not equal in the sight of God.2' And God does not grace with His guidance people who [deliberately] do wrong. |
at-Taubah 009:020
| 9:20 الذين امنوا وهاجروا وجاهدوا في سبيل الله باموالهم وانفسهم اعظم درجة عند الله واولئك هم الفائزون |
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| Transliteration | Allatheena amanoo wahajaroo wajahadoo fee sabeeli Allahi bi-amwalihim waanfusihim aAAthamu darajatan AAinda Allahi waola-ika humu alfa-izoona |
| Literal | Those who believed and emigrated and struggled/exerted in God's way/sake with their properties/wealths and themselves, (are) a step/degree greater at God, and those, they are the winners/successful . |
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| Yusuf Ali | Those who believe, and suffer exile and strive with might and main, in Allah's cause, with their goods and their persons, have the highest rank in the sight of Allah: they are the people who will achieve (salvation). |
| Pickthal | Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant. |
| Arberry | Those who believe, and have emigrated, and have struggled in the way of God with their possessions and their selves are mightier in rank with God; and those -- they are the triumphant; |
| Shakir | Those who believed and fled (their homes), and strove hard in Allah's way with their property and their souls, are much higher in rank with Allah; and those are they who are the achievers (of their objects). |
| Sarwar | To those who have believed in God, left their homes, and fought for His cause with their possessions and in person, God will grant high ranks and success. |
| Khalifa | Those who believe, and emigrate, and strive in the cause of GOD with their money and their lives, are far greater in rank in the sight of GOD. These are the winners. |
| Hilali/Khan | Those who believed (in the Oneness of Allah - Islamic Monotheism) and emigrated and strove hard and fought in Allahs Cause with their wealth and their lives are far higher in degree with Allah. They are the successful. |
| H/K/Saheeh | The ones who have believed, emigrated and striven in the cause of Allah with their wealth and their lives are greater in rank in the sight of Allah. And it is those who are the attainers [of success]. |
| Malik | Those who believe, leave their homes (migrate), and make Jihad with their wealth and persons in the cause of Allah, have higher rank in the sight of Allah. It is they who will be truly successful.[20] |
| QXP | Those who attained belief, and left their homes, and strove in the Cause of Allah with their wealth and their lives, have a much greater rank with Allah. They are the ones who are truly triumphant. |
| Maulana Ali | Those who believed and fled (their homes), and strove hard in Allah’s way with their wealth and their lives, are much higher in rank with Allah. And it is these that shall triumph. |
| Free Minds | Those who believed and emigrated and strived in the cause of God with their wealth and their lives are in a greater degree with God. These are the winners. |
| Qaribullah | Those who believe, and migrated, and struggle in the Way of Allah with their wealth and their persons are greater in rank with Allah. It is they who are the winners. |
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| George Sale | They who have believed, and fled their country, and employed their substance and their persons in the defence of God's true religion, shall be in the highest degree of honour with God; and these are they who shall be happy. |
| JM Rodwell | They who have believed, and fled their homes, and striven with their substance and with their persons on the path of God, shall be of highest grade with God: and these are they who shall be happy! |
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| Asad | Those who believe, and who have forsaken the domain of evil" and have striven hard in God's cause with their possessions and their lives have the highest rank in the sight of God; and it is they, they who shall triumph [in the end]! |
at-Taubah 009:021
| 9:21 يبشرهم ربهم برحمة منه ورضوان وجنات لهم فيها نعيم مقيم |
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| Transliteration | Yubashshiruhum rabbuhum birahmatin minhu waridwanin wajannatin lahum feeha naAAeemun muqeemun |
| Literal | their Lord announces good news to them with a mercy from Him and acceptance/approval , and treed gardens/paradises for them in it (is) continuing blessing/comfort and ease . |
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| Yusuf Ali | Their Lord doth give them glad tidings of a Mercy from Himself, of His good pleasure, and of gardens for them, wherein are delights that endure: |
| Pickthal | Their Lord giveth them good tidings of mercy from Him, and acceptance, and Gardens where enduring pleasure will be theirs; |
| Arberry | their Lord gives them good tidings of mercy from Him and good pleasure; for them await gardens wherein is lasting bliss, |
| Shakir | Their Lord gives them good news of mercy from Himself and (His) good pleasure and gardens, wherein lasting blessings shall be theirs; |
| Sarwar | Their Lord will give the glad news of His granting mercy to them, His pleasure, and His admitting them to a Paradise full of everlasting bounties wherein they will live forever. |
| Khalifa | Their Lord gives them good news: mercy and approval from Him, and gardens where they rejoice in everlasting bliss. |
| Hilali/Khan | Their Lord gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Paradise) for them wherein are everlasting delights. |
| H/K/Saheeh | Their Lord gives them good tidings of mercy from Him and approval and of gardens for them wherein is enduring pleasure. |
| Malik | Their Lord gives them good news of His mercy, His good pleasure, and paradise with everlasting bliss.[21] |
| QXP | Their Lord gives them good news of His Grace, His Approval, and the Gardens with lasting delight and bliss. |
| Maulana Ali | Their Lord gives them good news of mercy and pleasure, from Himself, and Gardens wherein lasting blessings will be theirs, |
| Free Minds | Their Lord gives them good news of a Mercy from Him, and acceptance, and gardens that are for them in which there is permanent bliss. |
| Qaribullah | Their Lord gives them glad tidings of mercy from Him, and pleasure; for them await gardens in which there is eternal bliss. |
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| George Sale | Their Lord sendeth them good tidings of mercy from Him, and good will, and of gardens wherein they shall enjoy lasting pleasure; |
| JM Rodwell | Tidings of mercy from Himself, and of His good pleasure, doth their Lord send them, and of gardens in which lasting pleasure shall be theirs; |
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| Asad | Their Sustainer gives them the glad tiding of the grace [that flows] from Him, and of [His] goodly acceptance, and of the gardens which await them, full of lasting bliss, |
at-Taubah 009:022
| 9:22 خالدين فيها ابدا ان الله عنده اجر عظيم |
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| Transliteration | Khalideena feeha abadan inna Allaha AAindahu ajrun AAatheemun |
| Literal | Immortally/eternally in it, eternally/forever, that God at Him (is a) great reward . |
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| Yusuf Ali | They will dwell therein for ever. Verily in Allah's presence is a reward, the greatest (of all). |
| Pickthal | There they will abide for ever. Lo! with Allah there is immense reward. |
| Arberry | therein to dwell forever and ever; surely with God is a mighty wage. |
| Shakir | Abiding therein for ever; surely Allah has a Mighty reward with Him. |
| Sarwar | The reward that God will bestow on His servants is the greatest. |
| Khalifa | Eternally they abide therein. GOD possesses a great recompense. |
| Hilali/Khan | They will dwell therein forever. Verily, with Allah is a great reward. |
| H/K/Saheeh | [They will be] abiding therein forever. Indeed, Allah has with Him a great reward. |
| Malik | They will live therein forever. Surely it is Allah with Whom is the mighty reward.[22] |
| QXP | They will live there forever. Verily, with Allah is immense Reward. |
| Maulana Ali | Abiding therein for ever. Surely Allah has a mighty reward with Him. |
| Free Minds | They will abide in it eternally. God has a great reward. |
| Qaribullah | where they shall live for ever. The wage with Allah is great indeed. |
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| George Sale | they shall continue therein for ever: For with God is a great reward. |
| JM Rodwell | Therein shall they abide for ever; for God! with Him is a great reward. |
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| Asad | therein to abide beyond the count of time. Verily, with God is a mighty reward! |
at-Taubah 009:023
| 9:23 ياايها الذين امنوا لاتتخذوا اباءكم واخوانكم اولياء ان استحبوا الكفر على الايمان ومن يتولهم منكم فاولئك هم الظالمون |
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| Transliteration | Ya ayyuha allatheena amanoo la tattakhithoo abaakum wa-ikhwanakum awliyaa ini istahabboo alkufra AAala al-eemani waman yatawallahum minkum faola-ika humu alththalimoona |
| Literal | You, you those who believed, do not take your fathers and your brothers (as) guardians/allies if they loved/liked the disbelief more (preferred) over the belief, and who follows them from you, so those, those are the unjust/oppressors. |
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| Yusuf Ali | O ye who believe! take not for protectors your fathers and your brothers if they love infidelity above Faith: if any of you do so, they do wrong. |
| Pickthal | O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers. |
| Arberry | O believers, take not your fathers and brothers to be your friends, if they prefer unbelief to belief; whosoever of you takes them for friends, those -- they are the evildoers. |
| Shakir | O you who believe! do not take your fathers and your brothers for guardians if they love unbelief more than belief; and whoever of you takes them for a guardian, these it is that are the unjust. |
| Sarwar | Believers, do not accept your fathers and brothers as your guardians if they prefer disbelief to faith, lest you be unjust. |
| Khalifa | O you who believe, do not ally yourselves even with your parents and your siblings, if they prefer disbelieving over believing. Those among you who ally themselves with them are transgressing. |
| Hilali/Khan | O you who believe! Take not for Auliya (supporters and helpers) your fathers and your brothers if they prefer disbelief to Belief. And whoever of you does so, then he is one of the Zalimoon (wrong-doers, etc.). |
| H/K/Saheeh | O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you then it is those who are the wrongdoers. |
| Malik | O believers! Do not take your fathers and your brothers as your friends if they prefer Kufr (unbelief) over Iman (belief); for those who turn away from this commandment shall be considered wrongdoers.[23] |
| QXP | O You who have chosen to be graced with belief! Even if your parents and siblings take pleasure in disbelief rather than faith, take not them as allies. Whoever does that, does wrong to himself. (The Divine Ideology shall take precedence over all other bonds). |
| Maulana Ali | O you who believe, take not your fathers and your brothers for friends if they love disbelief above faith. And whoever of you takes them for friends, such are the wrongdoers. |
| Free Minds | O you who believe, do not take your fathers nor brothers as allies if they prefer rejection to belief. And whoever of you takes them as such, then these are the wicked. |
| Qaribullah | Believers, do not take your fathers or your brothers for a guide if they love disbelief rather than belief. Whosoever of you takes them for guides are the harmdoers. |
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| George Sale | O true believers, take not your fathers or your brethren for friends, if they love infidelity above faith; and whosoever among you shall take them for his friends, they will be unjust doers. |
| JM Rodwell | O Believers! make not friends of your fathers or your brethren if they love unbelief above faith: and whoso of you shall make them his friends, will be wrong doers. |
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| Asad | O YOU who have attained to faith! Do not take your fathers and your brothers for allies if a denial of the truth is dearer to them than faith: for those of you who ally themselves with them-it is they, they who are evildoers!" |
at-Taubah 009:024
| 9:24 قل ان كان اباؤكم وابناؤكم واخوانكم وازواجكم وعشيرتكم واموال اقترفتموها وتجارة تخشون كسادها ومساكن ترضونها احب اليكم من الله ورسوله وجهاد في سبيله فتربصوا حتى ياتي الله بامره والله لايهدي القوم الفاسقين |
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| Transliteration | Qul in kana abaokum waabnaokum wa-ikhwanukum waazwajukum waAAasheeratukum waamwalun iqtaraftumooha watijaratun takhshawna kasadaha wamasakinu tardawnaha ahabba ilaykum mina Allahi warasoolihi wajihadin fee sabeelihi fatarabbasoo hatta ya/tiya Allahu bi-amrihi waAllahu la yahdee alqawma alfasiqeena |
| Literal | Say: "If your fathers, and your sons, and your brothers, and your spouses and your father's near relations/tribe, and properties/wealths you committed/perpetrated it, and commercial trade you fear its slump/depression , and residence you accept/approve it, (are) more lovable/likable to you than God and His messenger and struggling/defending for the faith in His way/path , so wait/remain until God comes with His123order/command, and God does not guide the nation the debauchers . |
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| Yusuf Ali | Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline: or the dwellings in which ye delight - are dearer to you than Allah, or His Messenger, or the striving in His cause;- then wait until Allah brings about His decision: and Allah guides not the rebellious. |
| Pickthal | Say: If your fathers, and your sons, and your brethren, and your wives, and your tribe, and the wealth ye have acquired, and merchandise for which ye fear that there will no sale, and dwellings ye desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah bringeth His command to pass. Allah guideth not wrongdoing folk. |
| Arberry | Say: 'If your fathers, your sons, your brothers, your wives, your clan, your possessions that you have gained, commerce you fear may slacken, dwellings you love -- if these are dearer to you than God and His Messenger, and to struggle in His way, then wait till God brings His command; God guides not the people of the ungodly.' |
| Shakir | Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people. |
| Sarwar | (Muhammad), tell them, "If your fathers, children, brothers, spouses, relatives, the property that you possess, the trade you fear may have no profit and the homely life are more beloved to you than God, His Messenger and fighting for His cause, wait until God fulfills His decree (of making the right distinct from the wrong). God does not guide the evil-doers." |
| Khalifa | Proclaim: "If your parents, your children, your siblings, your spouses, your family, the money you have earned, a business you worry about, and the homes you cherish are more beloved to you than GOD and His messenger, and the striving in His cause, then just wait until GOD brings His judgment." GOD does not guide the wicked people. |
| Hilali/Khan | Say: If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striving hard and fighting in His Cause, then wait until Allah brings about His Decision (torment). And Allah guides not the people who are Al-Fasiqoon (the rebellious, disobedient to Allah). |
| H/K/Saheeh | Say, [O Muúammad], "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people." |
| Malik | O Prophet, tell them: If your fathers, your sons, your brothers, your spouses, your relatives, the wealth that you have acquired, the business in which you fear a loss, and the homes which you like are dearer to you than Allah, His Messenger, and making Jihad (struggle) in His Way, then wait until Allah brings about His decision. Allah does not guide the transgressors.[24] |
| QXP | Say, "If your parents, your children, and your siblings, and your spouses, and your tribe, and the wealth you have acquired, and the business in which you fear a decline, and the houses you love, are dearer to you than Allah and His Messenger and striving in His Cause, then wait till Allah brings His Command to pass." (Systems based on other than the Supreme Divine Ideology are destined to collapse). Allah does not intervene to guide those who drift away from Divine Laws. |
| Maulana Ali | Say: If your fathers and your sons and your brethren and your wives and your kinsfolk and the wealth you have acquired, and trade whose dullness you fear, and dwellings you love, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings His command to pass. And Allah guides not the transgressing people. |
| Free Minds | Say: "If your fathers, and your sons, and your brothers, and your wives, and your clan, and money which you have gathered, and a trade which you would fear if it declines, and homes which you find pleasing; if these are dearer to you than God and His messenger and striving in the cause of God, then wait until God brings His decision. God does not guide the wicked people." |
| Qaribullah | Say: 'If your fathers, your sons, your brothers, your wives, your tribes, the property you have acquired, the merchandise you fear will not be sold, and the homes you love, are dearer to you than Allah, His Messenger and the struggling for His Way, then wait until Allah shall bring His command. Allah does not guide the evildoers. ' |
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| George Sale | Say, if your fathers, and your sons, and your brethren, and your wives, and your relations, and your substance which ye have acquired, and your merchandize which ye apprehend may not be sold off, and your dwellings wherein ye delight, be more dear unto you than God, and his Apostle, and the advancement of his religion; wait, until God shall send his command: For God directeth not the ungodly people. |
| JM Rodwell | SAY: If your fathers, and your sons, and your brethren, and your wives, and your kindred, and the wealth which ye have gained, and merchandise which ye fear may be unsold, and dwellings wherein ye delight, be dearer to you than God and His Apostle and effo |
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| Asad | Say: "If your fathers and your sons and your brothers and your spouses and your clan, and the worldly goods which you have acquired, and the commerce whereof you fear a decline, and the dwellings in which you take pleasure - [if all these] are dearer to you than God and His Apostle and the struggle in His cause, then wait until God makes manifest His wil1;32 and [know that] God does not grace iniquitous folk with His guidance." |
at-Taubah 009:025
| 9:25 لقد نصركم الله في مواطن كثيرة ويوم حنين اذا اعجبتكم كثرتكم فلم تغن عنكم شيئا وضاقت عليكم الارض بما رحبت ثم وليتم مدبرين |
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| Transliteration | Laqad nasarakumu Allahu fee mawatina katheeratin wayawma hunaynin ith aAAjabatkum kathratukum falam tughni AAankum shay-an wadaqat AAalaykumu al-ardu bima rahubat thumma wallaytum mudbireena |
| Literal | God had given you victory/aid in many homelands/battlefields and Hunain's Day (the location of the famous battle between Arab tribes and Moslems), when your plentifulness pleased/marveled you, so (it) did not enrich/satisfy from you a thing, and the Earth/land narrowed/tightened on you with what (it) widened/broadened (its vastness/expanse), then you turned away giving (your) backs. |
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| Yusuf Ali | Assuredly Allah did help you in many battle-fields and on the day of Hunain: Behold! your great numbers elated you, but they availed you naught: the land, for all that it is wide, did constrain you, and ye turned back in retreat. |
| Pickthal | Allah hath given you victory on many fields and on the day of Huneyn, when ye exulted in your multitude but it availed you naught, and the earth, vast as it is, was straitened for you; then ye turned back in flight; |
| Arberry | God has already helped you on many fields, and on the day of Hunain, when your multitude was pleasing to you, but it availed you naught, and the land for all its breadth was strait for you, and you turned about, retreating. |
| Shakir | Certainly Allah helped you in many battlefields and on the day of Hunain, when your great numbers made you vain, but they availed you nothing and the earth became strait to you notwithstanding its spaciousness, then you turned back retreating. |
| Sarwar | God has helped you on many occasions including the day of Hunayn (name of a place near Mecca). When you were happy with the number of your men who proved to be of no help to you and the whole vast earth seemed to have no place to hide you (from your enemies) and you turned back in retreat. |
| Khalifa | GOD has granted you victory in many situations. But on the day of Hunayn, you became too proud of your great number. Consequently, it did not help you at all, and the spacious earth became so straitened around you, that you turned around and fled. |
| Hilali/Khan | Truly Allah has given you victory on many battle fields, and on the Day of Hunain (battle) when you rejoiced at your great number but it availed you naught and the earth, vast as it is, was straitened for you, then you turned back in flight. |
| H/K/Saheeh | Allah has already given you victory in many regions and [even] on the day of îunayn, when your great number pleased you, but it did not avail you at all, and the earth was confining for you with its vastness; then you turned back, fleeing. |
| Malik | Allah has indeed helped you in many battlefields and (recently) on the day of Hunain: when you were proud of your great numbers (the Muslim army was 12,000 strong and the unbelievers were only 4,000), but the numbers availed you nothing. The earth, with all its vastness, seemed to close in upon you, and you turned your backs and fled.[25] |
| QXP | Allah has given you victory on many fields. But in the Battle of Hunain, you took pride in your numbers but it did not avail you. And the vast earth was made narrow for you, then, you began turning away in flight. |
| Maulana Ali | Certainly Allah helped you in many battlefields, and on the day of Hunain, when your great numbers made you proud, but they availed you nothing, and the earth with all its spaciousness was straitened for you, then you turned back retreating. |
| Free Minds | God has granted you victory in many battles. And on the day of Hunayn when you were pleased with your great numbers but it did not help you at all, and the land became tight around you for what it held, then you turned to flee. |
| Qaribullah | Allah has helped you on many a battlefield. In the Battle of Hunain, when your numbers were pleasing you they availed you nothing; the earth, for all its vastness, seemed to close in upon you and you turned your backs and fled. |
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| George Sale | Now hath God assisted you in many engagements, and particularly at the battle of Honein; when ye pleased your selves in your multitude, but it was no manner of advantage unto you, and the earth became too strait for you, notwithstanding it was spacious; then did ye retreat and turn your backs. |
| JM Rodwell | Now hath God helped you in many battlefields, and, on the day of Honein, when ye prided yourselves on your numbers; but it availed you nothing; and the earth, with all its breadth, became too straight for you: then turned ye your backs in flight: |
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| Asad | Indeed, God has succoured you on many battlefields, [when you were few;] and [He did so, too,] on the Day of Hunayn, when you took pride in your great numbers and they proved of no avail whatever to you -for the earth, despite all its vastness, became [too] narrow for you and you turned back, retreating:" |
at-Taubah 009:026
| 9:26 ثم انزل الله سكينته على رسوله وعلى المؤمنين وانزل جنودا لم تروها وعذب الذين كفروا وذلك جزاء الكافرين |
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| Transliteration | Thumma anzala Allahu sakeenatahu AAala rasoolihi waAAala almu/mineena waanzala junoodan lam tarawha waAAaththaba allatheena kafaroo wathalika jazao alkafireena |
| Literal | Then God descended His tranquillity/calm on His messenger and on the believers, and He descended soldiers/warriors you did not see it, and He tortured those who disbelieved, and that (is) the disbeliever's reward/reimbursement . |
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| Yusuf Ali | But Allah did pour His calm on the Messenger and on the Believers, and sent down forces which ye saw not: He punished the Unbelievers; thus doth He reward those without Faith. |
| Pickthal | Then Allah sent His peace of reassurance down upon His messenger and upon the believers, and sent down hosts ye could not see, and punished those who disbelieved. Such is the reward of disbelievers. |
| Arberry | Then God sent down upon His Messenger His Shechina, and upon the believers, and He sent down legions you did not see, and He chastised the unbelievers; and that is the recompense of the unbelievers; |
| Shakir | Then Allah sent down His tranquillity upon His Messenger and upon the believers, and sent down hosts which you did not see, and chastised those who disbelieved, and that is the reward of the unbelievers. |
| Sarwar | God gave confidence to His Messenger and the believers and helped them with an army which you could not see. God punished the unbelievers; this is the only recompense that the unbelievers deserve. |
| Khalifa | Then GOD sent down contentment upon His messenger and upon the believers. And He sent down invisible soldiers; He thus punished those who disbelieved. This is the requital for the disbelievers. |
| Hilali/Khan | Then Allah did send down His Sakeenah (calmness, tranquillity and reassurance, etc.) on the Messenger (Muhammad SAW), and on the believers, and sent down forces (angels) which you saw not, and punished the disbelievers. Such is the recompense of disbelievers. |
| H/K/Saheeh | Then Allah sent down His tranquillity upon His Messenger and upon the believers and sent down soldiers angels whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers. |
| Malik | But Allah sent down His sakeenah (peace and tranquility) upon His Messenger and the believers and sent down to your aid those forces which you could not see, and punished the unbelievers. Thus was the recompense for the unbelievers.[26] |
| QXP | Then Allah sent His peace of reassurance down upon His Messenger and upon the believers (48:4). And sent down armies you could not see, and punished the rejecters. (The Messenger led them from chaos back to discipline, and boosted their morale. That was the army unseen (3:125), (8:10), (9:40), (41:30)). Such is the reward of the rejecters of the Truth. |
| Maulana Ali | Then Allah sent down His calm upon His Messenger and upon the believers, and sent hosts which you saw not, and chastised those who disbelieved. And such is the reward of the disbelievers. |
| Free Minds | Then God sent down tranquility upon His messenger and the believers, and He sent down soldiers which you did not see, and He punished those who disbelieved. Such is the recompense of the rejecters. |
| Qaribullah | Then, Allah caused His tranquility (sechina) to descend upon His Messenger and the believers; He sent legions you did not see and sternly punished the unbelievers. Such is the recompense of the unbelievers. |
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| George Sale | Afterwards God sent down his security upon his Apostle and upon the faithful, and sent down troops of angels which ye saw not; and he punished those who disbelieved: And this was the reward of the unbelievers. |
| JM Rodwell | Then did God send down His spirit of repose upon His Apostle, and upon the faithful, and He sent down the hosts which ye saw not, and He punished the Infidels: This, the Infidels' reward! |
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| Asad | whereupon God bestowed from on high His [gift of] inner peace upon His Apostle and upon the believers, and bestowed [upon you] from on high forces which you could not see,3` and chastised those who were bent on denying the truth: for such is the recompense of all who deny the truth! |
at-Taubah 009:027
| 9:27 ثم يتوب الله من بعد ذلك على من يشاء والله غفور رحيم |
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| Transliteration | Thumma yatoobu Allahu min baAAdi thalika AAala man yashao waAllahu ghafoorun raheemun |
| Literal | Then God forgives from after that on whom He wills/wants, and God (is) forgiving, merciful. |
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| Yusuf Ali | Again will Allah, after this, turn (in mercy) to whom He will: for Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Then afterward Allah will relent toward whom He will; for Allah is Forgiving, Merciful. |
| Arberry | then God thereafter turns towards whom He will; God is All-forgiving, All-compassionate. |
| Shakir | Then will Allah after this turn (mercifully) to whom He pleases, and Allah is Forgiving, Merciful. |
| Sarwar | After that occasion God forgave those whom He wanted. God is All-knowing and All-merciful. |
| Khalifa | Ultimately, GOD redeems whomever He wills. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Then after that Allah will accept the repentance of whom He will. And Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | Then Allah will accept repentance after that for whom He wills; and Allah is Forgiving and Merciful. |
| Malik | Then after that, you also witnessed that Allah guided to repent some of them whom He wanted, for Allah is Forgiving, Merciful.[27] |
| QXP | Allah will turn in Mercy to the worthy according to His Laws. And Allah is Forgiving, Merciful. |
| Maulana Ali | Then will Allah after this turn mercifully to whom He pleases. And Allah is Forgiving, Merciful. |
| Free Minds | Then God will accept the repentance of whom He pleases after that. God is Forgiving, Merciful. |
| Qaribullah | Yet thereafter, Allah turns to whom He will. He is the Forgiving, the Most Merciful. |
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| George Sale | Nevertheless God will hereafter be turned unto whom He pleaseth; for God is gracious and merciful. |
| JM Rodwell | Yet, after this, will God be turned to whom He pleaseth; for God is Gracious, Merciful! |
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| Asad | But with all this ,3s God will turn in His mercy unto whom He wills: for God is much-forgiving, a dispenser of grace.' |
at-Taubah 009:028
| 9:28 ياايها الذين امنوا انما المشركون نجس فلا يقربوا المسجد الحرام بعد عامهم هذا وان خفتم عيلة فسوف يغنيكم الله من فضله ان شاء ان الله عليم حكيم |
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| Transliteration | Ya ayyuha allatheena amanoo innama almushrikoona najasun fala yaqraboo almasjida alharama baAAda AAamihim hatha wa-in khiftum AAaylatan fasawfa yughneekumu Allahu min fadlihi in shaa inna Allaha AAaleemun hakeemun |
| Literal | You, you those who believed but/truly the sharers/takers of partners (with God are) impurity/contamination , so they do not approach/near the Mosque the Forbidden/Sacred after this their year, and if you feared need/necessity/poverty, so God will/shall enrich/suffice you from His grace/favour , if He willed/wanted, that God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | O ye who believe! Truly the Pagans are unclean; so let them not, after this year of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allah enrich you, if He wills, out of His bounty, for Allah is All-knowing, All-wise. |
| Pickthal | O ye who believe! The idolaters only are unclean. So let them not come near the Inviolable Place of Worship after this their year. If ye fear poverty (from the loss of their merchandise) Allah shall preserve you of His bounty if He will. Lo! Allah is Knower, Wise. |
| Arberry | O believers, the idolaters are indeed unclean; so let them not come near the Holy Mosque after this year of theirs. If you fear poverty, God shall surely enrich you of His bounty, if He will; God is All-knowing; All-wise. |
| Shakir | O you who believe! the idolaters are nothing but unclean, so they shall not approach the Sacred Mosque after this year; and if you fear poverty then Allah will enrich you out of His grace if He please; surely Allah is Knowing Wise. |
| Sarwar | Believers, the pagans are filthy. Do not let them come near to the Sacred Mosque after this year. If you are afraid of poverty, He will make you rich if He wishes, by His favor. God is All-knowing and All-wise. |
| Khalifa | O you who believe, the idol worshipers are polluted; they shall not be permitted to approach the Sacred Masjid after this year. If you fear loss of income, GOD will shower you with His provisions, in accordance with His will. GOD is Omniscient, Most Wise. |
| Hilali/Khan | O you who believe (in Allahs Oneness and in His Messenger (Muhammad SAW)! Verily, the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah, and in the Message of Muhammad SAW) are Najasun (impure). So let them not come near Al-Masjid-al-Haram (at Makkah) after this year, and if you fear poverty, Allah will enrich you if He will, out of His Bounty. Surely, Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-îaram after this, their [final] year. And if you fear privation, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise. |
| Malik | O believers! Know that pagans are unclean; therefore, do not let them come near the Masjid-al-Haram after this year's pilgrimage. If you fear poverty, soon Allah - if He so wills - will enrich you out of His bounty. Allah is All-Knowledgeable, All-Wise.[28] |
| QXP | O You who have chosen to be graced with belief! The idolaters have made their hearts unclean (and the Sacred Masjid of Makkah is the House of Pure Monotheism. Only those who believe in the Divine System can administer this Sacred House (9:18)). So let not the Idolaters come close to it after this year. If you fear scarcity of trade, Allah will enrich you with His Bounty. This is the Promise of Allah who is Knower, Wise. |
| Maulana Ali | O you who believe, the idolaters are surely unclean, so they shall not approach the Sacred Mosque after this year of theirs. And if you fear poverty, then Allah will enrich you out of His grace, if He please. Surely Allah is Knowing, Wise. |
| Free Minds | O you who believe, those who have set up partners are impure, so let them not approach the Restricted Temple after this calendar year of theirs; and if you fear poverty, then God will enrich you from His blessings if He wills. God is Knowledgeable, Wise. |
| Qaribullah | Believers, the idolaters are unclean. Do not let them approach the Sacred Mosque after this year. If you fear poverty, Allah, if He wills, will enrich you through His bounty. He is Knowing, Wise. |
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| George Sale | O true believers, verily the idolaters are unclean; let them not therefore come near unto the holy temple after this year. And if ye fear want, by the cutting off trade and communication with them, God will enrich you of his abundance, if He pleaseth; for God is knowing and wise. |
| JM Rodwell | O Believers! only they who join gods with God are unclean! Let them not, therefore, after this their year, come near the sacred Temple. And if ye fear want, God, if He please, will enrich you of His abundance: for God is Knowing, Wise. |
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| Asad | O YOU who have attained to faith! Those who ascribe divinity to aught beside God are nothing but impure:" and so they shall not approach the Inviolable House of Worship from this year onwards ' 38 And should you fear poverty, then [know that] in time God will enrich you out of His bounty, if He so wills:" for, verily, God is all-knowing, wise! |
at-Taubah 009:029
| 9:29 قاتلوا الذين لايؤمنون بالله ولاباليوم الاخر ولايحرمون ماحرم الله ورسوله ولايدينون دين الحق من الذين اوتوا الكتاب حتى يعطوا الجزية عن يد وهم صاغرون |
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| Transliteration | Qatiloo allatheena la yu/minoona biAllahi wala bialyawmi al-akhiri wala yuharrimoona ma harrama Allahu warasooluhu wala yadeenoona deena alhaqqi mina allatheena ootoo alkitaba hatta yuAAtoo aljizyata AAan yadin wahum saghiroona |
| Literal | Fight/kill those who do not believe with God and nor the Day the Last/Resurrection Day, and do not forbid/prohibit what God and His messenger forbid/prohibited, and do not take/adopt a religion the correct/right religion from those who were given/brought The Book , until they give/hand over the fee paid by non-Moslems living in a Moslem society (paid instead of Zakat by Moslems) from a hand, and (while) they are subservient/humiliated . |
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| Yusuf Ali | Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. |
| Pickthal | Fight against such of those who have been given the Scripture as believe not in Allah nor the Last Day, and forbid not that which Allah hath forbidden by His messenger, and follow not the Religion of Truth, until they pay the tribute readily, being brought low. |
| Arberry | Fight those who believe not in God and the Last Day and do not forbid what God and His Messenger have forbidden -- such men as practise not the religion of truth, being of those who have been given the Book -- until they pay the tribute out of hand and have been humbled. |
| Shakir | Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection. |
| Sarwar | Fight against those People of the Book who have no faith in God or the Day of Judgment, who do not consider unlawful what God and His Messenger have made unlawful, and who do not believe in the true religion, until they humbly pay tax with their own hands. |
| Khalifa | You shall fight back against those who do not believe in GOD, nor in the Last Day, nor do they prohibit what GOD and His messenger have prohibited, nor do they abide by the religion of truth - among those who received the scripture - until they pay the due tax, willingly or unwillingly. |
| Hilali/Khan | Fight against those who (1) believe not in Allah, (2) nor in the Last Day, (3) nor forbid that which has been forbidden by Allah and His Messenger (4) and those who acknowledge not the religion of truth (i.e. Islam) among the people of the Scripture (Jews and Christians), until they pay the Jizyah with willing submission, and feel themselves subdued. |
| H/K/Saheeh | Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture [fight] until they give the jizyah willingly while they are humbled. |
| Malik | Fight those people of the Book (Jews and Christians) who do not believe in Allah and the Last Day, do not refrain from what has been prohibited by Allah and His Messenger and do not embrace the religion of truth (Al-Islam), until they pay Jizya (protection tax) with their own hands and feel themselves subdued.[29] |
| QXP | Fight against those who reject belief in Allah and the Last Day, and hold not Sacred what Allah and His Messenger have declared Sacred, nor acknowledge the Divine System, among those who received the Scripture, until they pay JIZYA, the tax, with willing submission, and feel themselves subjects of the State as law-abiding citizens. (As citizens of the State they must pay taxes, as the Muslims contribute toward the Just Economic Order of Zakat. In return, the State will guarantee them internal and external security, and equal rights of citizenship. JIZYA will always be less than Zakat, and will be payable only by the able-bodied Non-Muslim citizens of the State. In addition, these able-bodied citizens would be exempt from compulsory military service). |
| Maulana Ali | Fight those who believe not in Allah, nor in the Last Day, nor forbid that which Allah and His Messenger have forbidden, nor follow the Religion of Truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection. |
| Free Minds | Fight those who do not believe in God or the Last Day, and they do not forbid what God and His messenger have forbidden, and they do not uphold the system of truth; from among the people who have been given the Scripture; until they pay the fine, willingly or unwillingly. |
| Qaribullah | Fight those who neither believe in Allah nor the Last Day, who do not forbid what Allah and His Messenger have forbidden, and do not embrace the religion of the truth, being among those who have been given the Book (Bible and the Torah), until they pay tribute out of hand and have been humiliated. |
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| George Sale | Fight against them who believe not in God, nor in the last day, and forbid not that which God and his Apostle have forbidden, and profess not the true religion, of those unto whom the scriptures have been delivered, until they pay tribute by right of subjection, and they be reduced low. |
| JM Rodwell | Make war upon such of those to whom the Scriptures have been given as believe not in God, or in the last day, and who forbid not that which God and His Apostle have forbidden, and who profess not the profession of the truth, until they pay tribute out of h |
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| Asad | [And] fight against those who - despite having been vouchsafed revelation [aforetime]??-do not [truly] believe either in God or the Last Day, and do not consider forbidden that which God and His Apostle have forbidden, and do not follow the religion of truth [which God has enjoined upon them] 42 till they [agree to] pay the exemption tax with a willing hand, after having been humbled [in war]. |
at-Taubah 009:030
| 9:30 وقالت اليهود عزير ابن الله وقالت النصارى المسيح ابن الله ذلك قولهم بافواههم ويضاهئون قول الذين كفروا من قبل قاتلهم الله انى يؤفكون |
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| Transliteration | Waqalati alyahoodu AAuzayrun ibnu Allahi waqalati alnnasara almaseehu ibnu Allahi thalika qawluhum bi-afwahihim yudahi-oona qawla allatheena kafaroo min qablu qatalahumu Allahu anna yu/fakoona |
| Literal | And the Jews said: "Ezra (is) God's son", and the Christians , said: "The Messiah, (is) God's son." That (is) their saying/word/opinion and belief with their mouths, they equal/resemble (the) saying/word/opinion and belief (of) those who disbelieved from before, God fought/killed them, how (do) they be lied to/be turned away? |
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| Yusuf Ali | The Jews call 'Uzair a son of Allah, and the Christians call Christ the son of Allah. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. Allah's curse be on them: how they are deluded away from the Truth! |
| Pickthal | And the Jews say: Ezra is the son of Allah, and the Christians say: The Messiah is the son of Allah. That is their saying with their mouths. They imitate the saying of those who disbelieved of old. Allah (Himself) fighteth against them. How perverse are they! |
| Arberry | The Jews say, 'Ezra is the Son of God'; the Christians say, 'The Messiah is the Son of God.' That is the utterance of their mouths, conforming with the unbelievers before them. God assail them! How they are perverted! |
| Shakir | And the Jews say: Uzair is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away! |
| Sarwar | Some of the Jews have said that Ezra is the son of God and Christians have said the same of Jesus. This is only what they say and it is similar to what the unbelievers who lived before them had said. May God destroy them wherever they exist! |
| Khalifa | The Jews said, "Ezra is the son of GOD," while the Christians said, "Jesus is the son of GOD!" These are blasphemies uttered by their mouths. They thus match the blasphemies of those who have disbelieved in the past. GOD condemns them. They have surely deviated. |
| Hilali/Khan | And the Jews say: Uzair (Ezra) is the son of Allah, and the Christians say: Messiah is the son of Allah. That is a saying from their mouths. They imitate the saying of the disbelievers of old. Allahs Curse be on them, how they are deluded away from the truth! |
| H/K/Saheeh | The Jews say, "Ezra is the son of Allah"; and the Christians say, "The Messiah is the son of Allah." That is their statement from their mouths; they imitate the saying of those who disbelieved [before them]. May Allah destroy them; how are they deluded? |
| Malik | The Jews say: "Uzair (Azra) is the son of Allah," and the Christians say: " Messiah (Christ) is the son of Allah." That is what they say with their mouths, imitating the sayings of the former unbelievers. May Allah destroy them! How perverted they are![30] |
| QXP | The Jews say, "Uzayr is God's son," while the Christians say, "The Messiah is God's son." They only utter baseless themes with their mouths, following in spirit assertions made in earlier times by people (like the Greeks and Zoroastrians) who denied the Truth! Allah condemns them. They are surely deluded. (Some Jews in the Arabian Peninsula used to believe that Osiris, the Egyptian idol, was God's son while others thought of Ezra, who restored the Torah after it had been lost in the Babylonian Exile, as God's son). |
| Maulana Ali | And the Jews say: Ezra is the son of Allah; and the Christians say: The messiah is the son of Allah. These are the words of their mouths. They imitate the saying of those who disbelieved before. Allah’s curse be on them! How they are turned away! |
| Free Minds | The Jews said: "Uzair is God's son," and the Nazarenes said: "The Messiah is God's son." Such is their utterances with their mouths, they imitate the sayings of those who rejected before them. God will fight them. They are deluded from the truth! |
| Qaribullah | The Jews say Ezra is the son of Allah, while the Christians (who follow Paul) say the Messiah is the son of Allah. Such are their assertions, by which they imitate those who disbelieved before. Allah fights them! How perverted are they! |
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| George Sale | The Jews say, Ezra is the son of God: And the Christians say Christ is the son of God. They say this (only) with their mouths: They imitate the saying of those who were unbelievers in former times. May God curse them (literally: fight against them)! How can they be so infatuated? |
| JM Rodwell | The Jews say, "Ezra (Ozair) is a son of God"; and the Christians say, "The Messiah is a son of God." Such the sayings in their mouths! They resemble the saying of the Infidels of old! God do battle with them! How are they misguided! |
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| Asad | AND THE JEWS say, "Ezra is God's son," while the Christians say, "The Christ is God's son." Such are the sayings which they utter with their mouths, following in spirit assertions made in earlier times by people who denied the truth!" [They deserve the imprecation:] "May God destroy them!" How perverted are their minds!" |
at-Taubah 009:031
| 9:31 اتخذوا احبارهم ورهبانهم اربابا من دون الله والمسيح ابن مريم وماامروا الا ليعبدوا الها واحدا لااله الا هو سبحانه عما يشركون |
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| Transliteration | Ittakhathoo ahbarahum waruhbanahum arbaban min dooni Allahi waalmaseeha ibna maryama wama omiroo illa liyaAAbudoo ilahan wahidan la ilaha illa huwa subhanahu AAamma yushrikoona |
| Literal | They took their religious scholars and their monks (as) lords from other than God and the Messiah, Mary's Son, and they were not ordered/commanded except to worship one God, no God except He, His praise/glory from what they share/make partners (with God). |
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| Yusuf Ali | They take their priests and their anchorites to be their lords in derogation of Allah, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One Allah: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him). |
| Pickthal | They have taken as lords beside Allah their rabbis and their monks and the Messiah son of Mary, when they were bidden to worship only One Allah. There is no Allah save Him. Be He Glorified from all that they ascribe as partner (unto Him)! |
| Arberry | They have taken their rabbis and their monks as lords apart from God, and the Messiah, Mary's son -- and they were commanded to serve but One God; there is no god but He; glory be to Him, above that they associate -- |
| Shakir | They have taken their doctors of law and their monks for lords besides Allah, and (also) the Messiah son of Marium and they were enjoined that they should serve one Allah only, there is no god but He; far from His glory be what they set up (with Him). |
| Sarwar | They (unconditionally) obeyed the rabbis and the monks and worshipped the Messiah, son of Mary, as they should have obeyed God. They were commanded to worship no one besides God who is the only God and who is too exalted to be considered equal to any idols. |
| Khalifa | They have set up their religious leaders and scholars as lords, instead of GOD. Others deified the Messiah, son of Mary. They were all commanded to worship only one god. There is no god except He. Be He glorified, high above having any partners. |
| Hilali/Khan | They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded (in the Taurat (Torah) and the Injeel (Gospel)) to worship none but One Ilah (God - Allah) La ilaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him)." |
| H/K/Saheeh | They have taken their scholars and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. |
| Malik | They (Jews and Christians) have taken their rabbis and priests to be their Lords beside Allah and so they did with Messiah (Jesus), the son of Mary, although they were commanded to worship none but One Ilah (Allah); besides Whom there is none worthy of worship. Exalted be He above those whom they associate with Him.[31] |
| QXP | They take their rabbis, priests and monks to be their Lords* besides Allah. And they take as their Lord, the Messiah son of Mary. Yet they were commanded to worship but One God. There is no god but He. Praise and Glory to Him, He is far too Glorious for what they ascribe to Him. (*Talmud shows the Jewish superstition of ascribing divinity to Ezra, rabbis, saints, doctors of law and learned men. And the doctrine of Papal infallibility, divinity of saints and praying to them are common in the Roman Catholic Church). |
| Maulana Ali | They take their doctors of law and their monks for Lords besides Allah, and (also) the Messiah, son of Mary. And they were enjoined that they should serve one God only -- there is no god but He. Be He glorified from what they set up (with Him)! |
| Free Minds | They took their Priests and Monks to be patrons besides God, and the Messiah son of Mary, while they were only commanded to serve One god, there is no god but He, be He glorified for what they set up. |
| Qaribullah | They take their rabbis and monks as lords besides Allah, and the Messiah, son of Mary, though they were ordered to worship but one God, there is no god except He. Exalted is He above that they associate with Him! |
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| George Sale | They take their priests and their monks for their lords, besides God, and Christ the son of Mary; although they are commanded to worship one God only: There is no God but He; far be that from Him, which they associate with Him! |
| JM Rodwell | They take their teachers, and their monks, and the Messiah, son of Mary, for Lords beside God, though bidden to worship one God only. There is no God but He! Far from His glory be what they associate with Him! |
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| Asad | They have taken their rabbis and their monks-as well as the Christ, son of Mary-for their lords beside God,?' although they had been bidden to worship none but the One God, save whom there is no deity: the One who is utterly remote, in His limitless glory, from anything to which they may ascribe a share in His divinity! |
at-Taubah 009:032
| 9:32 يريدون ان يطفئوا نور الله بافواههم ويابى الله الا ان يتم نوره ولو كره الكافرون |
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| Transliteration | Yureedoona an yutfi-oo noora Allahi bi-afwahihim waya/ba Allahu illa an yutimma noorahu walaw kariha alkafiroona |
| Literal | They want that they extinguish/put out God's light with their mouths, and God refuses/hates except that He completes His light, and even if the disbelievers hated (it). |
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| Yusuf Ali | Fain would they extinguish Allah's light with their mouths, but Allah will not allow but that His light should be perfected, even though the Unbelievers may detest (it). |
| Pickthal | Fain would they put out the light of Allah with their mouths, but Allah disdaineth (aught) save that He shall perfect His light, however much the disbelievers are averse. |
| Arberry | desiring to extinguish with their mouths God's light; and God refuses but to perfect His light, though the unbelievers be averse. |
| Shakir | They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. |
| Sarwar | They would like to extinguish the light of God with a blow from their mouths, but even though the unbelievers may dislike it, God has decided to let His light shine forever. |
| Khalifa | They want to put out GOD's light with their mouths, but GOD insists upon perfecting His light, in spite of the disbelievers. |
| Hilali/Khan | They (the disbelievers, the Jews and the Christians) want to extinguish Allahs Light (with which Muhammad SAW has been sent - Islamic Monotheism) with their mouths, but Allah will not allow except that His Light should be perfected even though the Kafiroon (disbelievers) hate (it). |
| H/K/Saheeh | They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it. |
| Malik | They desire to extinguish the light of Allah with their mouths but Allah seeks to perfect His light even though the disbelievers may dislike it.[32] |
| QXP | They seek to extinguish Allah's Light (the Qur'an) by their utterances (61:8). But Allah will not allow this to pass, for He has Willed to spread His Light in all its fullness even though the rejecters may detest it. |
| Maulana Ali | They desire to put out the light of Allah with their mouths, and Allah will allow nothing save the perfection of His light, though the disbelievers are averse. |
| Free Minds | They want to extinguish God's light with their mouths, but God refuses such and lets His light continue, even if the rejecters hate it. |
| Qaribullah | They desire to extinguish the Light of Allah with their mouths; but Allah seeks only to perfect His Light, though the unbelievers hate it. |
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| George Sale | They seek to extinguish the light of God with their mouths; but God willeth no other than to perfect his light, although the infidels be averse thereto. |
| JM Rodwell | Fain would they put out God's light with their mouths: but God only desireth to perfect His light, albeit the Infidels abhor it. |
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| Asad | They want to extinguish God's [guiding] light with their utterances:?s but God will not allow [this to pass], for He has willed to spread His light in all its fullness,49 however hateful this may be to all who deny the truth. |
at-Taubah 009:033
| 9:33 هو الذي ارسل رسوله بالهدى ودين الحق ليظهره على الدين كله ولو كره المشركون |
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| Transliteration | Huwa allathee arsala rasoolahu bialhuda wadeeni alhaqqi liyuthhirahu AAala alddeeni kullihi walaw kariha almushrikoona |
| Literal | He (is) who sent His messenger with the guidance, and the correct/truth religion, to make it apparent/visible on the religion(s) all of it, and even if the sharers/takers of partners (with God) hated (it). |
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| Yusuf Ali | It is He Who hath sent His Messenger with guidance and the Religion of Truth, to proclaim it over all religion, even though the Pagans may detest (it). |
| Pickthal | He it is Who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse. |
| Arberry | It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion, though the unbelievers be averse. |
| Shakir | He it is Who sent His Messenger with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse. |
| Sarwar | It is God Who sent His Messenger with guidance and a true religion that will prevail over all other religions, even though the pagans may dislike it. |
| Khalifa | He is the One who sent His messenger with the guidance and the religion of truth, and will make it dominate all religions, in spite of the idol worshipers. |
| Hilali/Khan | It is He Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) hate (it). |
| H/K/Saheeh | It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it. |
| Malik | It is He Who has sent His Messenger with guidance and true Deen (faith) to make it prevail over all other deens (faiths) even though the pagans may hate it.[33] |
| QXP | He it is Who has sent His Messenger with Guidance and the True Religion (DEEN = The System of Life), that He may cause it to prevail over all religions and systems of life, even though the idolaters may detest it. (9:31-33), (14:48), (18:48), (48:28), (61:9). |
| Maulana Ali | He it is Who sent His Messenger with guidance and the Religion of Truth, that He may cause it to prevail over all religions, though the polytheists are averse. |
| Free Minds | He is the One who sent His messenger with guidance and the system of truth, to make it expose all other systems, even if those who set up partners hate it. |
| Qaribullah | It is He who has sent forth His Messenger with guidance and the religion of truth to uplift it above every religion, no matter how much the idolaters hate it. |
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| George Sale | It is He who hath sent his Apostle with the direction, and true religion: That He may cause it to appear superior to every other religion; although the idolaters be averse thereto. |
| JM Rodwell | He it is who hath sent His Apostle with the Guidance and a religion of the truth, that He may make it victorious over every other religion, albeit they who assign partners to God be averse from it. |
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| Asad | He it is who has sent forth His Apostle with the [task of spreading] guidance and the religion of truth, to the end that He may cause it to prevail over all [false] religion" -however hateful this may be to those who ascribe divinity to aught beside God. |
at-Taubah 009:034
| 9:34 ياايها الذين امنوا ان كثيرا من الاحبار والرهبان لياكلون اموال الناس بالباطل ويصدون عن سبيل الله والذين يكنزون الذهب والفضة ولاينفقونها في سبيل الله فبشرهم بعذاب اليم |
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| Transliteration | Ya ayyuha allatheena amanoo inna katheeran mina al-ahbari waalrruhbani laya/kuloona amwala alnnasi bialbatili wayasuddoona AAan sabeeli Allahi waallatheena yaknizoona alththahaba waalfiddata wala yunfiqoonaha fee sabeeli Allahi fabashshirhum biAAathabin aleemin |
| Literal | You, you those who believed that many of the religious scholars , and the monks eat (E) the people's properties/wealths by the falsehood, and prevent/obstruct from God's way/path , and those who accumulate/herd the gold and the silver and do not spend it in God's way/path , so announce good news to them with a painful torture. |
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| Yusuf Ali | O ye who believe! there are indeed many among the priests and anchorites, who in Falsehood devour the substance of men and hinder (them) from the way of Allah. And there are those who bury gold and silver and spend it not in the way of Allah: announce unto them a most grievous penalty- |
| Pickthal | O ye who believe! Lo! many of the (Jewish) rabbis and the (Christian) monks devour the wealth of mankind wantonly and debar (men) from the way of Allah. They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom, |
| Arberry | O believers, many of the rabbis and monks indeed consume the goods of the people in vanity and bar from God's way. Those who treasure up gold and silver, and do not expend them in the way of God -- give them the good tidings of a painful chastisement, |
| Shakir | O you who believe! most surely many of the doctors of law and the monks eat away the property of men falsely, and turn (them) from Allah's way; and (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement, |
| Sarwar | Believers, many rabbis and monks consume other people's property by false means and create obstacles in the way of God. Those who horde gold and silver and do not spend (anything out of it) for the cause of God, should know that their recompense will be a painful torment |
| Khalifa | O you who believe, many religious leaders and preachers take the people's money illicitly, and repel from the path of GOD. Those who hoard the gold and silver, and do not spend them in the cause of GOD, promise them a painful retribution. |
| Hilali/Khan | O you who believe! Verily, there are many of the (Jewish) rabbis and the (Christian) monks who devour the wealth of mankind in falsehood, and hinder (them) from the Way of Allah (i.e. Allahs Religion of Islamic Monotheism). And those who hoard up gold and silver (Al-Kanz: the money, the Zakat of which has not been paid), and spend it not in the Way of Allah, -announce unto them a painful torment. |
| H/K/Saheeh | O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly and avert [them] from the way of Allah. And those who hoard gold and silver and spend it not in the way of Allah give them tidings of a painful punishment. |
| Malik | O believers! Indeed most of the rabbis and priests misappropriate the wealth of people and hinder them from the way of Allah. To those who hoard gold and silver and do not spend it in the way of Allah, proclaim a painful punishment.[34] |
| QXP | O You who have chosen to be graced with belief! A great many religious leaders, rabbis, priests, monks, mullahs, yogis, and mystics devour the wealth of mankind in falsehood, and debar them from the Path of Allah. All those who hoard up gold and silver and spend it not in the Cause of Allah, to them give tidings (O Prophet) of a painful doom. |
| Maulana Ali | O you who believe, surely many of the doctors of law and the monks eat away the property of men falsely, and hinder (them) from Allah’s way. And those who hoard up gold an silver and spend it not in Allah’s way -- announce to them a painful chastisement, |
| Free Minds | O you who believe, many of the Priests and Monks consume people's money in falsehood, and they turn away from the path of God. And those who hoard gold and silver, and do not spend it in the cause of God, give them news of a painful retribution. |
| Qaribullah | Believers, many are the rabbis and monks who in falsehood defraud people of their possessions and bar people from the Path of Allah. Give glad tidings of a painful punishment to those who treasure gold and silver and do not spend it in the Way of Allah. |
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| George Sale | O true believers, verily many of the priests and monks devour the substance of men in vanity, and obstruct the way of God. But unto whose who treasure up gold and silver, and employ it not for the advancement of God's true religion, denounce a grievous punishment. |
| JM Rodwell | O Believers! of a truth, many of the teachers and monks do devour man's substance in vanity, and turn them from the Way of God. But to those who treasure up gold and silver and expend it not in the Way of God, announce tidings of a grievous torment. |
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| Asad | O you who have attained to faith! Behold, many of the rabbis and monks do indeed wrongfully devour men's possessions and turn [others] away from the path of God. But as for all who lay up treasures of gold and silver and do not spend them for the sake of Gods - give them the tiding of grieous suffering [in the life to come]: |
at-Taubah 009:035
| 9:35 يوم يحمى عليها في نار جهنم فتكوى بها جباههم وجنوبهم وظهورهم هذا ماكنزتم لانفسكم فذوقوا ماكنتم تكنزون |
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| Transliteration | Yawma yuhma AAalayha fee nari jahannama fatukwa biha jibahuhum wajunoobuhum wathuhooruhum hatha ma kanaztum li-anfusikum fathooqoo ma kuntum taknizoona |
| Literal | A day (when) be heated on it in Hell's fire, so their foreheads' skin will be burned by an iron with it (the gold and silver), and their sides, and their backs, "That (is) what you accumulated/hoarded to your selves, so taste/experience what you were accumulating/hoarding ."124 |
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| Yusuf Ali | On the Day when heat will be produced out of that (wealth) in the fire of Hell, and with it will be branded their foreheads, their flanks, and their backs, their flanks, and their backs.- "This is the (treasure) which ye buried for yourselves: taste ye, then, the (treasures) ye buried!" |
| Pickthal | On the day when it will (all) be heated in the fire of hell, and their foreheads and their flanks and their backs will be branded therewith (and it will be said unto them): Here is that which ye hoarded for yourselves. Now taste of what ye used to hoard. |
| Arberry | the day they shall be heated in the fire of Gehenna and therewith their foreheads and their sides and their backs shall be branded: 'This is the thing you have treasured up for yourselves; therefore taste you now what you were treasuring!' |
| Shakir | On the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded. |
| Sarwar | on the Day of Judgment and that their treasures will be heated by the fire of hell and pressed against their foreheads, sides and back with this remark, "These are your own treasures which you hoarded for yourselves. See for yourselves what they feel like." |
| Khalifa | The day will come when their gold and silver will be heated in the fire of Hell, then used to burn their foreheads, their sides, and their backs: "This is what you hoarded for yourselves, so taste what you have hoarded." |
| Hilali/Khan | On the Day when that (Al-Kanz: money, gold and silver, etc., the Zakat of which has not been paid) will be heated in the Fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them):-"This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard." |
| H/K/Saheeh | The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard." |
| Malik | The Day will surely come when their treasure will be heated up in the fire of hell, and their foreheads, sides and backs branded with it. They will be told: "This is the treasure which you hoarded. Now taste what you were hoarding!" [35] |
| QXP | On the Day when it will all be heated in the fire of Hell and their foreheads, flanks and backs will be branded with it. "Here is what you hoarded for yourselves, now taste what you had hoarded." |
| Maulana Ali | On the day when it will be heated in the Fire of hell, then their foreheads and their sides and their backs will be branded with it: This is what you hoarded up for yourselves, so taste what you used to hoard. |
| Free Minds | On the Day when they will be seared in the fires of Hell, and their foreheads and sides and backs will be branded with it: "This is what you have hoarded for yourselves, so taste what you have hoarded!" |
| Qaribullah | On that Day they (the treasures) will be heated in the fire of Gehenna (Hell), and their foreheads, sides, and backs will be branded with them, and told: 'These are the things which you have treasured. Taste then that which you were treasuring! ' |
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| George Sale | On the day of judgment their treasures shall be intensely heated in the fire of hell, and their foreheads, and their sides, and their backs shall be stigmatized therewith; and their tormentors shall say, this is what ye have treasured up for your souls; taste therefore that which ye have treasured up. |
| JM Rodwell | On that day their treasures shall be heated in hell fire, and their foreheads, and their sides, and their backs, shall be branded with them. . . . "This is what ye have treasured up for yourselves: taste, therefore, your treasures!" |
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| Asad | on the Day when that [hoarded wealth] shall be heated in the fire of hell and their foreheads and their sides and their backs branded therewith, [those sinners shall be told:] "These are the treasures which you have laid up for yourselves! Taste, then, [the evil of] your hoarded treasures!" |
at-Taubah 009:036
| 9:36 ان عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق السماوات والارض منها اربعة حرم ذلك الدين القيم فلاتظلموا فيهن انفسكم وقاتلوا المشركين كافة كما يقاتلونكم كافة واعلموا ان الله مع المتقين |
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| Transliteration | Inna AAiddata alshshuhoori AAinda Allahi ithna AAashara shahran fee kitabi Allahi yawma khalaqa alssamawati waal-arda minha arbaAAatun hurumun thalika alddeenu alqayyimu fala tathlimoo feehinna anfusakum waqatiloo almushrikeena kaffatan kama yuqatiloonakum kaffatan waiAAlamoo anna Allaha maAAa almuttaqeena |
| Literal | That the months' number/count at God (are) twelve in God's scripture , (on) the day He created the skies/space and the earth/Planet Earth, from it four (are) sacred, that (is) the religion the straight , so do not cause injustice to/oppress your selves in them, and fight/kill the sharers/takers of partners (with God) all, as/like they fight/kill you all, and know that God (is) with the fearing and obeying. |
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| Yusuf Ali | The number of months in the sight of Allah is twelve (in a year)- so ordained by Him the day He created the heavens and the earth; of them four are sacred: that is the straight usage. So wrong not yourselves therein, and fight the Pagans all together as they fight you all together. But know that Allah is with those who restrain themselves. |
| Pickthal | Lo! the number of the months with Allah is twelve months by Allah's ordinance in the day that He created the heavens and the earth. Four of them are sacred: that is the right religion. So wrong not yourselves in them. And wage war on all of the idolaters as they are waging war on all of you. And know that Allah is with those who keep their duty (unto Him). |
| Arberry | The number of the months, with God, is twelve in the Book of God, the day that He created the heavens and the earth; four of them are sacred. That is the right religion. So wrong not each other during them. And fight the unbelievers totally even as they fight you totally and know that God is with the godfearing. |
| Shakir | Surely the number of months with Allah is twelve months in Allah's ordinance since the day when He created the heavens and the earth, of these four being sacred; that is the right reckoning; therefore be not unjust to yourselves regarding them, and fight the polytheists all together as they fight you all together; and know that Allah is with those who guard (against evil). |
| Sarwar | According to the Book of God, from the day He created the heavens and the earth, the number of months are twelve, four of which are sacred. (This is part of the law) of the religion. Do not commit injustice against your souls during the sacred months but fight all the pagans just as they fight against all of you. Know that God is with the pious ones. |
| Khalifa | The count of months, as far as GOD is concerned, is twelve. This has been GOD's law, since the day He created the heavens and the earth. Four of them are sacred. This is the perfect religion; you shall not wrong your souls (by fighting) during the Sacred Months. However, you may declare all-out war against the idol worshipers (even during the Sacred Months), when they declare all-out war against you, and know that GOD is on the side of the righteous. |
| Hilali/Khan | Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred, (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein, and fight against the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) collectively, as they fight against you collectively. But know that Allah is with those who are Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | Indeed, the number of months with Allah is twelve [lunar] months in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him]. |
| Malik | The number of months ordained by Allah is twelve in the Book of Allah since the day He created the heavens and the earth. Of these, four are sacred; that is the established principle of Deen. Therefore, do not wrong yourselves by violating them. But you may fight against the pagans in all these months if they fight against you in all of them. Know that Allah is with the righteous.[36] |
| QXP | Allah has ordained twelve months in one year. This has been Allah's Ordinance since the day He created the heavens and the earth. Four of these Months are Sacred, forbidden for all warfare. (Mankind, through international treaties, must agree to shun all kind of warfare during these four months. This will give them a cooling off period that sense may prevail over emotions). This is the Firm Religion, the right way. So, do not wrong yourselves by fighting during the Sacred Months. However, you may fight the idolaters in any or all these months if they fight against you in any or all of them (2:194). And know that Allah is with those who restrain themselves. (Four Sacred Months: (2:194), (9:1-5)). |
| Maulana Ali | Surely the number of months with Allah is twelve months by Allah’s ordinance, since the day when He created the heavens and the earth -- of these four are sacred. That is the right religion; so wrong not yourselves therein. And fight the polytheists all together as they fight you all together. And know that Allah is with those who keep their duty. |
| Free Minds | The count of the months with God is twelve months in God's record the day He created the heavens and the Earth; four of them are restricted. This is the correct system; so do not wrong yourselves in them; and fight those who set up partners collectively as they fight you collectively. And know that God is with the righteous. |
| Qaribullah | The number of the months, with Allah, is twelve in the Book of Allah, the day when He created the heavens and the earth; of these, four are sacred. That is the right religion. Therefore, do not wrong yourselves in them and fight against the unbelievers all together as they themselves fight against you all together; know that Allah is with the cautious. |
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| George Sale | Moreover, the complete number of months with God, is twelve months, which were ordained in the book of God, on the day whereon He created the heavens and the earth: Of these, four are sacred. This is the right religion: Therefore deal not unjustly with your selves therein. But attack the idolaters in all the months, as they attack you in all; and know that God is with those who fear Him. |
| JM Rodwell | Twelve months is the number of months with God, according to God's book, since the day when He created the Heavens and the Earth: of these four are sacred: this is the right usage: But wrong not yourselves therein; attack those who join gods with God in al |
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| Asad | BEHOLD, the number of months, in the sight of God, is twelve months, [laid down] in God's decree on the day when He created the heavens and the earth; [and] out of these, four are sacred:" this is the ever-true law [of God]. Do not, then, sin against 54 yourselves with regard to these [months]. And fight against those who ascribe divinity to aught beside God, all together-just as they fight against you, [O believers,] all togetherss -and know that God is with those who are cconscious of Him. |
at-Taubah 009:037
| 9:37 انما النسئ زيادة في الكفر يضل به الذين كفروا يحلونه عاما ويحرمونه عاما ليواطئوا عدة ماحرم الله فيحلوا ماحرم الله زين لهم سوء اعمالهم والله لايهدي القوم الكافرين |
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| Transliteration | Innama alnnasee-o ziyadatun fee alkufri yudallu bihi allatheena kafaroo yuhilloonahu AAaman wayuharrimoonahu AAaman liyuwati-oo AAiddata ma harrama Allahu fayuhilloo ma harrama Allahu zuyyina lahum soo-o aAAmalihim waAllahu la yahdee alqawma alkafireena |
| Literal | But the delayment/postponement (is) an increase in the disbelief, those who disbelieved become misguided with it, they permit/allow it (for) a year and they forbid/prohibit it (for) a year, to agree to (the) term (that) God forbid/prohibited, so they permit/allow what God forbade/prohibited, and (the) bad/evil (of) their deeds was decorated/beautified for them, and God does not guide the nation the disbelieving. |
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| Yusuf Ali | Verily the transposing (of a prohibited month) is an addition to Unbelief: the Unbelievers are led to wrong thereby: for they make it lawful one year, and forbidden another year, in order to adjust the number of months forbidden by Allah and make such forbidden ones lawful. The evil of their course seems pleasing to them. But Allah guideth not those who reject Faith. |
| Pickthal | Postponement (of a sacred month) is only an excess of disbelief whereby those who disbelieve are misled; they allow it one year and forbid it (another) year, that they may make up the number of the months which Allah hath hallowed, so that they allow that which Allah hath forbidden. The evil of their deeds is made fairseeming unto them. Allah guideth not the disbelieving folk. |
| Arberry | The month postponed is an increase of unbelief whereby the unbelievers go astray; one year they make it profane, and hallow it another, to agree with the number that God has hallowed, and so profane what God has hallowed. Decked out fair to them are their evil deeds; and God guides not the people of the unbelievers. |
| Shakir | Postponing (of the sacred month) is only an addition in unbelief, wherewith those who disbelieve are led astray, violating it one year and keeping it sacred another, that they may agree in the number (of months) that Allah has made sacred, and thus violate what Allah has made sacred; the evil of their doings is made fairseeming to them; and Allah does not guide the unbelieving people. |
| Sarwar | To disregard the observation of the sacred months and to observe it during the non-sacred months is to add more to one's disbelief. This causes the unbelievers to go further astray. One year they (the pagans) consider a sacred month not sacred, (and observe it during a non-sacred month) but the next year they consider it sacred at the right time. By dealing with the sacred months in such a manner, they think that they have observed the laws of God, but, in fact, they have changed them. Their evil deeds seem attractive to them but God does not guide the unbelieving people. |
| Khalifa | Altering the Sacred Months is a sign of excessive disbelief; it augments the straying of those who have disbelieved. They alternate the Sacred Months and the regular months, while preserving the number of months consecrated by GOD. They thus violate what GOD has consecrated. Their evil works are adorned in their eyes. GOD does not guide the disbelieving people. |
| Hilali/Khan | The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allah, and make such forbidden ones lawful. The evil of their deeds seems pleasing to them. And Allah guides not the people, who disbelieve. |
| H/K/Saheeh | Indeed, the postponing [of restriction within sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it lawful one year and unlawful another year to correspond to the number made unlawful by Allah and [thus] make lawful what Allah has made unlawful. Made pleasing to them is the evil of their deeds; and Allah does not guide the disbelieving people. |
| Malik | Transposing a prohibited month is only an addition to unbelief, thereby the disbelievers are misguided. They make a certain month lawful one year and in another year they make the same a forbidden month, so that they make up for the months which Allah has sanctified, thus making lawful what Allah has forbidden. Their evil actions seem pleasing to them. Allah does not guide the disbelieving people.[37] |
| QXP | Altering the Sacred Months is only an addition to disbelief. It increases the straying of the disbelievers. They keep the total count of the Sacred Months as four, but keep shifting them within the same year or from year to year. Thus they allow what Allah has forbidden. Their evil actions seem pleasing to them. Allah does not intervene to guide those who have decided to live in darkness. |
| Maulana Ali | Postponing (of the sacred month) is only an addition in disbelief, whereby those who disbelieve are led astray. They allow it one year and forbid it (another) year, that they may agree in the number (of months) which Allah has made sacred, and thus make lawful what Allah has forbidden. The evil of their doings is made fair-seeming to them. And Allah guides not the disbelieving people. |
| Free Minds | Know that accelerating the intercalary is an addition in rejection, to misguide those who have rejected by it. They make it lawful one calendar year, and they forbid it one calendar year, so as to circumvent the count that God has made restricted; thus they make lawful what God made forbidden! Their evil works have been adorned for them, and God does not guide the rejecting people. |
| Qaribullah | The postponement of sacred months is an increase in disbelief in which the unbelievers are misguided. They allow it one year and forbid it another year, so that they can make up for the months that Allah has sanctified so making lawful what Allah has forbidden. Their foul acts seem fair to them Allah does not guide the unbelievers. |
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| George Sale | Verily the transferring of a sacred month to another month, is an additional infidelity. The unbelievers are led into an error thereby: They allow a month to be violated one year, and declare it sacred another year, that they may agree in the number of months which God hath commanded to be kept sacred; and they allow that which God hath forbidden. The evil of their actions hath been prepared for them: For God directeth not the unbelieving people. |
| JM Rodwell | To carry over a sacred month to another, is only a growth of infidelity. The Infidels are led into error by it. They allow it one year, and forbid it another, that they may make good the number of months which God hath hallowed, and they allow that which G |
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| Asad | The intercalation [of months] is but one more instance of [their] refusal to acknowledge the truth-6 [a means] by which those who are bent on denying the truth are led astray. They declare this [intercalation] to be permissible in one year and forbidden in [another] year," in order to conform [outwardly] to the number of months which God has hallowed: and thus they make allowable what God has forbidden." Goodly seems unto them the evil of their own doings, since God does not grace with His guidance people who refuse to acknowledge the truth. |
at-Taubah 009:038
| 9:38 ياايها الذين امنوا مالكم اذا قيل لكم انفروا في سبيل الله اثاقلتم الى الارض ارضيتم بالحياة الدنيا من الاخرة فما متاع الحياة الدنيا في الاخرة الا قليل |
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| Transliteration | Ya ayyuha allatheena amanoo ma lakum itha qeela lakumu infiroo fee sabeeli Allahi iththaqaltum ila al-ardi aradeetum bialhayati alddunya mina al-akhirati fama mataAAu alhayati alddunya fee al-akhirati illa qaleelun |
| Literal | You, you those who believed, why (is it) to you, if (it) is said to you: "Rush/hasten in God's sake ," you become heavy/burdened in the earth/Planet Earth? Did you accept/become content with the life the present/worldly life, (other) than the end (other life)? So the present world's/worldly life's long life/enjoyment is not except little/small in the end (other life). |
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| Yusuf Ali | O ye who believe! what is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. |
| Pickthal | O ye who believe! What aileth you that when it is said unto you: Go forth in the way of Allah, ye are bowed down to the ground with heaviness. Take ye pleasure in the life of the world rather than in the Hereafter? The comfort of the life of the world is but little in the Hereafter. |
| Arberry | O believers, what is amiss with you, that when it is said to you, 'Go forth in the way of God,' you sink down heavily to the ground? Are you so content with this present life, rather than the world to come? Yet the enjoyment of this present life, compared with the world to come, is a little thing. |
| Shakir | O you who believe! What (excuse) have you that when it is said to you: Go forth in Allah's way, you should incline heavily to earth; are you contented with this world's life instead of the hereafter? But the provision of this world's life compared with the hereafter is but little. |
| Sarwar | Believers, why is it that when you are told to march for the cause of God, you seem to linger at home. Have you given preference to the worldly life over the life hereafter? The worldly gains compared to those of the next life are but very little. |
| Khalifa | O you who believe, when you are told, "Mobilize in the cause of GOD," why do you become heavily attached to the ground? Have you chosen this worldly life in place of the Hereafter? The materials of this world, compared to the Hereafter, are nil. |
| Hilali/Khan | O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter. |
| H/K/Saheeh | O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. |
| Malik | O believers! What is the matter with you that when you are asked to march forth in the way of Allah, you cling to the earth? Do you prefer the life of this world to the life of the hereafter? If it is so, then you should know that the comforts of this life are little compared to the life of the hereafter.[38] |
| QXP | O You who have chosen to be graced with belief! What is amiss with you that, when called upon, "Go forth in the Cause of Allah," you cling heavily to the ground? Do you choose pleasure in the life of this world rather than in the life to come? The enjoyment of this life is but a paltry thing compared to the Hereafter. |
| Maulana Ali | O you who believe, what (excuse) have you that when it is said to you, Go forth in Allah’s way, you should incline heavily to earth? Are you contented with this world’s life instead of the Hereafter? The provision of this world’s life is but little as compared with the Hereafter. |
| Free Minds | O you who believe, what is wrong with you when you are told: "March forth in the cause of God," you become heavy on Earth. Have you become content with this worldly life over the Hereafter? The enjoyment of this worldly life compared to the Hereafter is nothing. |
| Qaribullah | Believers, why is it that when it is said to you: 'March in the Way of Allah, ' you linger with heaviness in the land? Are you content with this life rather than the Everlasting Life? Yet the enjoyment of this life in (comparison to) the Everlasting Life is little. |
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| George Sale | O true believers, what ailed you, that, when it was said unto you, go forth to fight for the religion of God, ye inclined heavily towards the earth? Do ye prefer the present life to that which is to come? But the provision of this life, in respect of that which is to come, is but slender. |
| JM Rodwell | O Believers! what possessed you, that when it was said to you, "March forth on the Way of God," ye sank heavily earthwards? What! prefer ye the life of this world to the next? But the fruition of this mundane life, in respect of that which is to come, is b |
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| Asad | O YOU who have attained to faith! What is amiss with you that, when you are called upon, "Go forth to war in God's cause," you cling heavily to the earth?59 Would you content yourselves with [the comforts of] this worldly life in preference to [the good of] the life to come? But the enjoyment of life in this world is but a paltry thing when compared with the life to come! |
at-Taubah 009:039
| 9:39 الا تنفروا يعذبكم عذابا اليما ويستبدل قوما غيركم ولاتضروه شيئا والله على كل شئ قدير |
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| Transliteration | Illa tanfiroo yuAAaththibkum AAathaban aleeman wayastabdil qawman ghayrakum wala tadurroohu shay-an waAllahu AAala kulli shay-in qadeerun |
| Literal | Unless you rush/hasten , He tortures you a painful torture and He exchanges/substitutes a nation other than you, and you do not harm him (in) a thing, and God (is) on every thing capable/powerful . |
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| Yusuf Ali | Unless ye go forth, He will punish you with a grievous penalty, and put others in your place; but Him ye would not harm in the least. For Allah hath power over all things. |
| Pickthal | If ye go not forth He will afflict you with a painful doom, and will choose instead of you a folk other than you. Ye cannot harm Him at all. Allah is Able to do all things. |
| Arberry | If you go not forth, He will chastise you with a painful chastisement, and instead of you He will substitute another people; and you will not hurt Him anything, for God is powerful over everything. |
| Shakir | If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things. |
| Sarwar | If you do not march for His cause, He will afflict your with a painful punishment and replace you by another nation and your (destruction) will not harm Him at all. God has power over all things. |
| Khalifa | Unless you mobilize, He will commit you to painful retribution and substitute other people in your place; you can never hurt Him in the least. GOD is Omnipotent. |
| Hilali/Khan | If you march not forth, He will punish you with a painful torment and will replace you by another people, and you cannot harm Him at all, and Allah is Able to do all things. |
| H/K/Saheeh | If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And Allah is over all things competent. |
| Malik | If you do not march forth, He will inflict on you a painful punishment and replace you with other people, and you cannot harm Him at all, for Allah has power over everything.[39] |
| QXP | If you did not go forth in Allah's Cause, His Law will afflict you with a painful doom. He will replace you with another nation. You cannot harm Him in the least. All things transpire according to the Laws appointed by Allah. (Only the competent nations live honorably in the earth (21:105), (24:55)). |
| Maulana Ali | If you go not forth, He will chastise you with a painful chastisement, and bring in your place a people other than you, and you can do Him no harm. And Allah is Possessor of power over all things. |
| Free Minds | If you do not march forth, then He will punish you with a painful retribution, and He will replace you with another people, and you do not bother Him in the least. God is capable of all things. |
| Qaribullah | If you do not go forth, He will punish you with a painful punishment and replace you by another nation. You will in no way harm Him; for Allah has power over all things. |
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| George Sale | Unless ye go forth when ye are summoned to war, God will punish you with a grievous punishment; and He will place another people in your stead, and ye shall not hurt him at all; for God is almighty. |
| JM Rodwell | Unless ye march forth, with a grievous chastisement will He chastise you; and He will place another people in your stead, and ye shall in no way harm Him: for over everything is God potent. |
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| Asad | If you do not go forth to war [in God's cause], He will chastise you with grievous chastisement, and will place another people in your stead - whereas you shall in no wise harm Him: for, God has the power to will anything. |
at-Taubah 009:040
| 9:40 الا تنصروه فقد نصره الله اذ اخرجه الذين كفروا ثاني اثنين اذهما في الغار اذ يقول لصاحبه لاتحزن ان الله معنا فانزل الله سكينته عليه وايده بجنود لم تروها وجعل كلمة الذين كفروا السفلى وكلمة الله هي العليا والله عزيز حكيم |
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| Transliteration | Illa tansuroohu faqad nasarahu Allahu ith akhrajahu allatheena kafaroo thaniya ithnayni ith huma fee alghari ith yaqoolu lisahibihi la tahzan inna Allaha maAAana faanzala Allahu sakeenatahu AAalayhi waayyadahu bijunoodin lam tarawha wajaAAala kalimata allatheena kafaroo alssufla wakalimatu Allahi hiya alAAulya waAllahu AAazeezun hakeemun |
| Literal | If you do not give Him victory/aid, so God had given him victory/aid when those who disbelieved brought him out/drove him out, second (of) two, when they (B) are (in) the cave , when he says to his companion/friend: "Do not be sad/grievous, that God (is) with us." So God descended His tranquillity/calm on him, and He supported him with soldiers you do not see it, and He made (the) word/expression (of) those who disbelieved the lowest/bottom most, and God's word/expression it is the high/elevated, and God (is) glorious/mighty , wise/judicious. |
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| Yusuf Ali | If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion, "Have no fear, for Allah is with us": then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is exalted to the heights: for Allah is Exalted in might, Wise. |
| Pickthal | If ye help him not, still Allah helped him when those who disbelieve drove him forth, the second of two; when they two were in the cave, when he said unto his comrade: Grieve not. Lo! Allah is with us. Then Allah caused His peace of reassurance to descend upon him and supported him with hosts ye cannot see, and made the word of those who disbelieved the nethermost, while Allah's Word it was that became the uppermost. Allah is Mighty, Wise. |
| Arberry | If you do not help him, yet God has helped him already, when the unbelievers drove him forth the second of two, when the two were in the Cave, when he said to his companion, 'Sorrow not; surely God is with us.' Then God sent down on him His Shechina, and confirmed him with legions you did not see; and He made the word of the unbelievers the lowest; and God's word is the uppermost; God is All-mighty, All-wise. |
| Shakir | If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. |
| Sarwar | If you do not help him, (Muhammad), God has already helped him. When the unbelievers expelled him and he was one of the two people in the cave telling his friend, "Do not worry; God is with us," then God gave him confidence and supported him with an army which you did not see and He defeated the cause of the disbelievers and made His own cause stand supreme. God is Majestic and All-wise. |
| Khalifa | If you fail to support him (the messenger), GOD has already supported him. Thus, when the disbelievers chased him, and he was one of two in the cave, he said to his friend, "Do not worry; GOD is with us." GOD then sent down contentment and security upon him, and supported him with invisible soldiers. He made the word of the disbelievers lowly. GOD's word reigns supreme. GOD is Almighty, Most Wise. |
| Hilali/Khan | If you help him (Muhammad SAW) not (it does not matter), for Allah did indeed help him when the disbelievers drove him out, the second of two, when they (Muhammad SAW and Abu Bakr ) were in the cave, and he (SAW) said to his companion (Abu Bakr ): "Be not sad (or afraid), surely Allah is with us." Then Allah sent down His Sakeenah (calmness, tranquillity, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allah that became the uppermost, and Allah is All-Mighty, All-Wise. |
| H/K/Saheeh | If you do not aid the Prophet Allah has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, when they were in the cave and he said to his companion, "Do not grieve; indeed Allah is with us." And Allah sent down his tranquillity upon him and supported him with angels you did not see and made the word of those who disbelieved the lowest, while the word of Allah that is the highest. And Allah is Exalted in Might and Wise. |
| Malik | If you do not help the Prophet, it does not matter: Allah did help him when the unbelievers drove him out of his town, the second of the two, while the two were in the cave and (the enemy came to the opening of the cave) he said to his companion (Abu Bakr, later the first of the rightly- guided caliphs), "Do not worry, Allah is with us." So Allah sent down his serenity on him and strengthened him with forces which you can not see, thus, He made the word of the unbelievers lowest, while words of Allah remain supreme. Allah is All- Mighty, All-Wise.[40] |
| QXP | If you do not help the Messenger, Allah will help him, as always. When the disbelievers drove him out of his home, they were just two men. They had to seek refuge in a cave. The Messenger said to his companion, "Grieve not. Surely, Allah is with us." Then Allah sent His reassuring peace upon him, and supported him with invisible forces of faith and courage (9:26). He made the word of the disbelievers utterly low. Allah's Word remains Supreme, for Allah is Mighty, Wise. |
| Maulana Ali | If you help him not, Allah certainly helped him when those who disbelieved expelled him -- he being the second of the two when they were both in the cave, when he said to his companion: Grieve not, surely Allah is with us. So Allah sent down His tranquillity on him and strengthened him with hosts which you saw not, and made lowest the word of those who disbelieved. And the word of Allah, that is the uppermost. And Allah is Mighty, Wise. |
| Free Minds | If you do not help him, then God has helped him. When those who rejected expelled him, he was one of only two, and when they were in the cave, he said to his friend: "Do not grieve, for God is with us." So God sent down calmness over him and He supported him with soldiers that you did not see, and He made the word of those who rejected be the lowest, and God's word be the highest. God is Noble, Wise. |
| Qaribullah | If you do not help him, Allah will help him as He helped him when he was driven out with one other (Abu Bakr) by the unbelievers. When the two were in the cave, he said to his companion: 'Do not sorrow, Allah is with us. ' Then Allah caused His tranquility (shechina) to descend upon him and supported him with legions (of angels) you did not see, and He made the word of the unbelievers the lowest, and the Word of Allah is the highest. Allah is Mighty, Wise. |
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| George Sale | If ye assist not the prophet, verily God will assist him, as he assisted him formerly, when the unbelievers drove him out of Mecca, the second of two: When they were both in the cave; when he said unto his companion, be not grieved, for God is with us. And God sent down his security upon him, and strenghtened him with armies of angels, whom ye saw not. And He made the word of those who believed not, to be abased, and the word of God was exalted; for God is mighty and wise. |
| JM Rodwell | If ye assist not your Prophet . . . God assisted him formerly, when the unbelievers drove him forth, in company with a second only! when they two were in the cave; when the Prophet said to his companion, "Be not distressed; verily, God is with us." And God |
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| Asad | If you do not succour the Apostle,' then [know that God will do so - just as] God succoured him at the time when those who were bent on denying the truth drove him away, [and he was but] one of two:6' when these two were [hiding] in the cave, [and] the Apostle said to his companion, "Grieve not: verily, God is with us." And thereupon God bestowed upon him from on high His (gift of] inner peace, and brought utterly low the cause of those who were bent on denying the truth, whereas the cause of God remained supreme:` for God is almighty, wise. |
at-Taubah 009:041
| 9:41 انفروا خفافا وثقالا وجاهدوا باموالكم وانفسكم في سبيل الله ذلكم خير لكم ان كنتم تعلمون |
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| Transliteration | Infiroo khifafan wathiqalan wajahidoo bi-amwalikum waanfusikum fee sabeeli Allahi thalikum khayrun lakum in kuntum taAAlamoona |
| Literal | Rush/hasten lights and heavy/loaded, and struggle/do your utmost with your properties/possessions and yourselves in God's sake , that (is) best for you, if you were knowing. |
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| Yusuf Ali | Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the cause of Allah. That is best for you, if ye (but) knew. |
| Pickthal | Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew. |
| Arberry | Go forth, light and heavy! Struggle in God's way with your possessions and your selves; that is better for you, did you know. |
| Shakir | Go forth light and heavy, and strive hard in Allah's way with your property and your persons; this is better for you, if you know. |
| Sarwar | Whether unarmed or well equipped, march and fight for the cause of God with your possessions and in person. This would be better for you, if only you knew it. |
| Khalifa | You shall readily mobilize, light or heavy, and strive with your money and your lives in the cause of GOD. This is better for you, if you only knew. |
| Hilali/Khan | March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), strive hard with your wealth and your lives in the Cause of Allah. This is better for you, if you but knew. |
| H/K/Saheeh | Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you, if you only knew. |
| Malik | March forth whether you are equipped lightly or heavily and make Jihad in the way of Allah with your wealth and your persons. That is best for you if you understand.[41] |
| QXP | Go forth lightly armed, or heavily armed and strive with your wealth and person in the Cause of Allah. This is best for you if you but knew. |
| Maulana Ali | Go forth, light and heavy, and strive hard in Allah’s way with your wealth and your lives. This is better for you, if you know. |
| Free Minds | March forth in light gear or heavy gear, and strive with your money and lives in the cause of God. That is best if you knew. |
| Qaribullah | Whether lightly or heavily, march on and fight for the Way of Allah, with your wealth and your persons. This will be best for you, if you but knew. |
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| George Sale | Go forth to battle, both light, and heavy, and employ your substance and your persons for the advancement of God's religion. This will be better for you; if ye know it. |
| JM Rodwell | March ye forth the light and heavy armed, and contend with your substance and your persons on the Way of God. This, if ye know it, will be better for you. |
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| Asad | Go forth to war, whether it be easy or difficult [for you],65 and strive hard in God's cause with your possessions and your lives: this is for your own good - if you but knew it! |
at-Taubah 009:042
| 9:42 لو كان عرضا قريبا وسفرا قاصدا لاتبعوك ولكن بعدت عليهم الشقة وسيحلفون بالله لو استطعنا لخرجنا معكم يهلكون انفسهم والله يعلم انهم لكاذبون |
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| Transliteration | Law kana AAaradan qareeban wasafaran qasidan laittabaAAooka walakin baAAudat AAalayhimu alshshuqqatu wasayahlifoona biAllahi lawi istataAAna lakharajna maAAakum yuhlikoona anfusahum waAllahu yaAAlamu innahum lakathiboona |
| Literal | If (it) was near/close enjoyable accessories/vanities , and an easy and light journey/trip , they would have followed you, and but the hard to reach distance it became distant/far on (for) them, and they will swear/take oath by God: "If we were able we would have gotten out/emerged with you." They perish/destroy themselves, and God knows that they truly are lying/denying (E) . |
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| Yusuf Ali | If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them. They would indeed swear by Allah, "If we only could, we should certainly have come out with you": They would destroy their own souls; for Allah doth know that they are certainly lying. |
| Pickthal | Had it been a near adventure and an easy journey they had followed thee, but the distance seemed too far for them. Yet will they swear by Allah (saying): If we had been able we would surely have set out with you. They destroy their souls, and Allah knoweth that they verily are liars. |
| Arberry | Were it a gain near at hand, and an easy journey, they would have followed thee; but the distance was too far for them. Still they will swear by God, 'Had we been able, we would have gone out with you,' so destroying their souls; and God knows that they are truly liars. |
| Shakir | Had it been a near advantage and a short journey, they would certainly have followed you, but the tedious journey was too long for them; and they swear by Allah: If we had been able, we would certainly have gone forth with you; they cause their own souls to perish, and Allah knows that they are most surely |
| Sarwar | Had the gain been immediate or the journey shorter, they (hypocrites) would certainly have followed you, (Muhammad), but it was too far for them. They will swear by God, "Had we had the ability, we would certainly have marched with you." They destroy only themselves and God knows that they are lying. |
| Khalifa | If there were a quick material gain, and a short journey, they would have followed you. But the striving is just too much for them. They will swear by GOD: "If we could, we would have mobilized with you." They thus hurt themselves, and GOD knows that they are liars. |
| Hilali/Khan | Had it been a near gain (booty in front of them) and an easy journey, they would have followed you, but the distance (Tabuk expedition) was long for them, and they would swear by Allah, "If we only could, we would certainly have come forth with you." They destroy their ownselves, and Allah knows that they are liars. |
| H/K/Saheeh | Had it been an easy gain and a moderate trip, the hypocrites would have followed you, but distant to them was the journey. And they will swear by Allah, "If we were able, we would have gone forth with you," destroying themselves [through false oaths], and Allah knows that indeed they are liars. |
| Malik | As for the hypocrites, if the gain would have been immediate and the journey short, they would have certainly accompanied you, but the long journey (in Tabuk expedition) was too hard for them. To justify their not accompanying you, they would even swear by Allah, "If we were able, we would certainly have marched with you." By doing so, they are destroying their own souls, for Allah knows that they are liars.[42] |
| QXP | There are people among you that if it were a quick material gain and a short easy journey, they would follow you. But the strife and the distance seem heavy and long to them. They will swear by Allah, "If we could, we would have gone along with you." They destroy their "Self". Allah knows that they are liars. |
| Maulana Ali | Had it been a near gain and a short journey, they would certainly have followed thee, but the hard journey was too long for them. And they will swear by Allah: If we had been able, we would have gone forth with you. They cause their own souls to perish; and Allah knows that they are liars. |
| Free Minds | If it were a near gain, or an easy journey, they would have followed you; but the distance was too much for them. And they will swear by God: "If we could have, we would have come with you." They destroy themselves, and God knows they are liars. |
| Qaribullah | Had the gain been immediate or the journey easy, they would have followed you; but the distance seemed far to them. Yet they will swear by Allah: 'Had we been able, we would have gone out with you. ' They bring destruction upon their souls. Allah knows that they are lying. |
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| George Sale | If it had been a near advantage, and a moderate journey, they had surely followed thee; but the way seemed tedious unto them: And yet they will swear by God, saying, if we had been able, we had surely gone forth with you. They destroy their own souls; for God knoweth that they are liars. |
| JM Rodwell | Had there been a near advantage and a short journey, they would certainly have followed thee; but the way seemed long to them. Yet will they swear by God, "Had we been able, we had surely gone forth with you:" they are self- destroyers! And God knoweth tha |
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| Asad | Had there been [a prospect of] immediate gain, and an easy journey, they would certainly have followed thee, [O Prophet:] but the distance was too great for them. And yet, [after your return, O believers,] they will swear by God, "Had we been able to do so, we would certainly have set out with you!" - [and by thus falsely swearing] they will be destroying their own selves: for God knows indeed that they are lying! |
at-Taubah 009:043
| 9:43 عفا الله عنك لم اذنت لهم حتى يتبين لك الذين صدقوا وتعلم الكاذبين |
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| Transliteration | AAafa Allahu AAanka lima athinta lahum hatta yatabayyana laka allatheena sadaqoo wataAAlama alkathibeena |
| Literal | God forgave/pardoned from you/for what you permitted/allowed for them, until those who were truthful become clear/shown to you, and you know the liars/deniers . |
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| Yusuf Ali | Allah give thee grace! why didst thou grant them until those who told the truth were seen by thee in a clear light, and thou hadst proved the liars? |
| Pickthal | Allah forgive thee (O Muhammad)! Wherefor didst thou grant them leave ere those who told the truth were manifest to thee and thou didst know the liars? |
| Arberry | God pardon thee! Why gavest thou them leave, till it was clear to thee which of them spoke the truth, and thou knewest the liars? |
| Shakir | Allah pardon you! Why did you give them leave until those who spoke the truth had become manifest to you and you had known the liars? |
| Sarwar | May God forgive you! (Muhammad), why did you not let them join the army so that you could discern the liars from the truthful ones? |
| Khalifa | GOD has pardoned you: why did you give them permission (to stay behind), before you could distinguish those who are truthful from the liars? |
| Hilali/Khan | May Allah forgive you (O Muhammad SAW). Why did you grant them leave (for remaining behind, you should have persisted as regards your order to them to proceed on Jihad), until those who told the truth were seen by you in a clear light, and you had known the liars? |
| H/K/Saheeh | May Allah pardon you, [O Muúammad]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars. |
| Malik | Allah forgives you! But why did you (O Muhammad) give them leave to stay behind? (You yourself should have not given them leave) so that it would have become clear which of them spoke the truth and which of them invented false excuses.[43] |
| QXP | Allah pardons you (O Messenger)! Why did you give them permission to stay behind, before you could distinguish the truthful from the liars? (The granting of permission gave the hypocrites an excuse). |
| Maulana Ali | Allah pardon thee! Why didst thou permit them until those who spoke the truth had become manifest to thee and thou hadst known the liars? |
| Free Minds | God pardons you; why did you give them leave before it became clear to you who are truthful, and who are lying? |
| Qaribullah | Allah has forgiven you! Why did you give them leave (to stay behind) until it was clear to you which of them was truthful and knew those who lied? |
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| George Sale | God forgive thee! Why didst thou give them leave to stay at home, until they who speak the truth, when they excuse themselves, had become manifested unto thee, and thou hadst known the liars? |
| JM Rodwell | God forgive thee! Why didst thou give them leave to stay behind, ere they who make true excuses had become known to thee, and thou hadst known the liars? |
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| Asad | May God pardon thee [O Prophet] !6' Why didst thou grant them permission [to stay at home] ere it had become obvious to thee as to who was speaking the truth, and [ere] thou camest to know. [who were] the liars? |
at-Taubah 009:044
| 9:44 لايستأذنك الذين يؤمنون بالله واليوم الاخر ان يجاهدوا باموالهم وانفسهم والله عليم بالمتقين |
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| Transliteration | La yasta/thinuka allatheena yu/minoona biAllahi waalyawmi al-akhiri an yujahidoo bi-amwalihim waanfusihim waAllahu AAaleemun bialmuttaqeena |
| Literal | Those who believe by God and the Day the Last/Resurrection Day do not ask for your permission/pardon that they struggle/do their utmost with their properties/possessions and themselves, and God (is) knowledgeable with the fearing and obeying. |
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| Yusuf Ali | Those who believe in Allah and the Last Day ask thee for no exemption from fighting with their goods and persons. And Allah knoweth well those who do their duty. |
| Pickthal | Those who believe in Allah and the Last Day ask no leave of thee lest they should strive with their wealth and their lives. Allah is Aware of those who keep their duty (unto Him). |
| Arberry | Those who believe in God and the Last Day ask not leave of thee, that they may struggle with their possessions and their selves; and God knows the godfearing. |
| Shakir | They do not ask leave of you who believe in Allah and the latter day (to stay away) from striving hard with their property and their persons, and Allah knows those who guard (against evil). |
| Sarwar | Those who believe in God and the Day of Judgment do not ask you whether they should fight for the cause of God with their property and in person, or not. God knows all about the pious ones. |
| Khalifa | Those who truly believe in GOD and the Last Day do not ask your permission to evade the opportunity to strive with their money and their lives. GOD is fully aware of the righteous. |
| Hilali/Khan | Those who believe in Allah and the Last Day would not ask your leave to be exempted from fighting with their properties and their lives, and Allah is the All-Knower of Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | Those who believe in Allah and the Last Day would not ask permission of you to be excused from striving with their wealth and their lives. And Allah is Knowing of those who fear Him. |
| Malik | Those who believe in Allah and the Last Day will never ask you for exemption from fighting with their wealth and their persons. Allah is aware of those who are righteous.[44] |
| QXP | Those who have conviction in Allah and the Last Day, do not ask you for exemption from striving with their wealth and persons. And Allah is Aware of those who walk aright. |
| Maulana Ali | Those who believe in Allah and the Last Day ask not leave of thee (to stay away) from striving hard with their wealth and their persons. And Allah is Knower of those who keep their duty. |
| Free Minds | Those who believe in God and the Last Day will not ask leave. They strive with their money and their lives. And God is aware of the righteous. |
| Qaribullah | Those who believe in Allah and the Last Day will not ask your permission so that they may struggle with their wealth and their selves. Allah knows best the righteous. |
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| George Sale | They who believe in God and the last day, will not ask leave of thee, to be excused from employing their substance and their persons for the advancement of God's true religion; and God knoweth those who fear him. |
| JM Rodwell | They who believe in God and in the last day will not ask leave of thee to be exempt from contending with their substance and their persons. But God knoweth those who fear Him! |
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| Asad | Those who [truly] believe in God and the Last Day do not ask thee for exemption from struggling with their possessions and their lives [in God's cause]-and God has full knowledge as to who is conscious of Him-:" |
at-Taubah 009:045
| 9:45 انما يستأذنك الذين لايؤمنون بالله واليوم الاخر وارتابت قلوبهم فهم في ريبهم يترددون |
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| Transliteration | Innama yasta/thinuka allatheena la yu/minoona biAllahi waalyawmi al-akhiri wairtabat quloobuhum fahum fee raybihim yataraddadoona |
| Literal | But those who ask for your permission/pardon (are those who) do not believe by God and the Day the Last/Resurrection Day and their hearts/minds became doubtful/suspicious, so they are in their doubt/suspicion hesitating. |
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| Yusuf Ali | Only those ask thee for exemption who believe not in Allah and the Last Day, and whose hearts are in doubt, so that they are tossed in their doubts to and fro. |
| Pickthal | They alone ask leave of thee who believe not in Allah and the Last Day, and whose hearts feel doubt, so in their doubt they waver. |
| Arberry | They only ask leave of thee who believe not in God and the Last Day, those whose hearts are filled with doubt, so that in their doubt they go this way and that. |
| Shakir | They only ask leave of you who do not believe in Allah and the latter day and their hearts are in doubt, so in their doubt do they waver. |
| Sarwar | Only those who do not believe in God and the Day of Judgment ask you such questions because their hearts are full of doubts and they cannot make any final decisions. |
| Khalifa | The only people who wish to be excused are those who do not really believe in GOD and the Last Day. Their hearts are full of doubt, and their doubts cause them to waver. |
| Hilali/Khan | It is only those who believe not in Allah and the Last Day and whose hearts are in doubt that ask your leave (to be exempted from Jihad). So in their doubts they waver. |
| H/K/Saheeh | Only those would ask permission of you who do not believe in Allah and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating. |
| Malik | Only those people ask for exemption who do not believe in Allah and the Last Day and whose hearts are filled with doubt, and are wavering because of their doubts.[45] |
| QXP | Only those ask your leave (O Prophet) who do not truly believe in Allah and the Last Day. Their hearts feel doubt, and in their doubt they waver. |
| Maulana Ali | They alone ask leave of thee who believe not in Allah and the Last Day, and their hearts are in doubt, so in their doubt they waver. |
| Free Minds | Those who ask leave are the ones who do not believe in God and the Last Day, and their hearts are in doubt. In their doubts they are wavering. |
| Qaribullah | Only those who ask your permission do not believe in Allah and the Last Day and whose hearts are filled with doubt. And in their doubt, they waiver. |
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| George Sale | Verily they only will ask leave of thee to stay behind, who believe not in God and the last day, and whose hearts doubt concerning the faith: Wherefore they are tossed to and fro in their doubting. |
| JM Rodwell | They only will ask thy leave who believe not in God and the last day, and whose hearts are full of doubts, and who are tossed up and down in their doubtings. |
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| Asad | only those ask thee for exemption who do not [truly] believe in God and the Last Day and whose hearts have become a prey to doubt, so that in their doubting they waver between one thing and another. |
at-Taubah 009:046
| 9:46 ولو ارادوا الخروج لاعدوا له عدة ولكن كره الله انبعاثهم فثبطهم وقيل اقعدوا مع القاعدين |
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| Transliteration | Walaw aradoo alkhurooja laaAAaddoo lahu AAuddatan walakin kariha Allahu inbiAAathahum fathabbatahum waqeela oqAAudoo maAAa alqaAAideena |
| Literal | And if they wanted/intended the exit they would have prepared (E) for it tools/outfit and but God hated their urging to get out (to battle) so He blocked/ delayed them and (it) was said: "Sit/remain 125with the sitting/remaining." |
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| Yusuf Ali | If they had intended to come out, they would certainly have made some preparation therefor; but Allah was averse to their being sent forth; so He made them lag behind, and they were told, "Sit ye among those who sit (inactive)." |
| Pickthal | And if they had wished to go forth they would assuredly have made ready some equipment, but Allah was averse to their being sent forth and held them back and it was said (unto them): Sit ye with the sedentary! |
| Arberry | If they had desired to go forth, they would have made some preparation for it; but God was averse that they should be aroused, so He made them pause, and it was said to them, 'Tarry you with the tarriers.' |
| Shakir | And if they had intended to go forth, they would certainly have provided equipment for it, but Allah did not like their going forth, so He withheld them, and it was said (to them): Hold back with those who hold back. |
| Sarwar | Had they (the hypocrites) wanted to join your army, they would have prepared themselves, but God did not wish to motivate them, so He caused them to linger behind with those whose joining you in battle would be of no use. |
| Khalifa | Had they really wanted to mobilize, they would have prepared for it thoroughly. But GOD disliked their participation, so He discouraged them; they were told, "Stay behind with those who are staying behind." |
| Hilali/Khan | And if they had intended to march out, certainly, they would have made some preparation for it, but Allah was averse to their being sent forth, so He made them lag behind, and it was said (to them), "Sit you among those who sit (at home)." |
| H/K/Saheeh | And if they had intended to go forth, they would have prepared for it [some] preparation. But Allah disliked their being sent, so He kept them back, and they were told, "Remain [behind] with those who remain." |
| Malik | If they had intended to march forth, they would certainly have made some preparation for it; but Allah did not like their going forth; so He made them lag behind and they were told "stay behind with those who stay behind."[46] |
| QXP | If they wanted to go forth, they would have made necessary preparation. Allah disliked their participation for their reluctance, and held them back. (The Prophet's permission had) said to them, "Stay behind with those who are sitting back." |
| Maulana Ali | And if they had intended to go forth, they would certainly have provided equipment for it; but Allah did not like their going forth. So He withheld them, and it was said: Hold back with those who hold back. |
| Free Minds | And if they had gone with you then they would have taken all precautions for it, but God disliked them coming forth, so He made them lag behind, and they were told: "Stay with those who have stayed." |
| Qaribullah | Had they intended to set forth with you, they would have prepared themselves for it. But Allah did not like their going forth and held them back, and it was said: 'Stay back with those who stay back. ' |
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| George Sale | If they had been willing to go forth with thee, they had certainly prepared for that purpose a provision of arms and necessaries: But God was averse to their going forth; wherefore He rendered them slothful, and it was said unto them, sit ye still with those who sit still. |
| JM Rodwell | Moreover, had they been desirous to take the field, they would have got ready for that purpose the munitions of war. But God was averse to their marching forth, and made them laggards; and it was said, "Sit ye at home with those who sit." |
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| Asad | For, had they been [truly] desirous of setting out [with thee], they would surely have made some preparation therefor: but God was averse to their taking the field, and so He caused them to hold back when it was said, "[You may] stay at home with all [the others] who stay at home." |
at-Taubah 009:047
| 9:47 لو خرجوا فيكم مازادوكم الا خبالا ولاوضعوا خلالكم يبغونكم الفتنة وفيكم سماعون لهم والله عليم بالظالمين |
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| Transliteration | Law kharajoo feekum ma zadookum illa khabalan walaawdaAAoo khilalakum yabghoonakumu alfitnata wafeekum sammaAAoona lahum waAllahu AAaleemun bialththalimeena |
| Literal | If they got out/emerged in between you, they did not increase you except degeneration/corruption and they would have put in between and around you, (and) they desired (for) you the treason/misguidance , and in you (there are those) hearing/listening to them, and God (is) knowledgeable with (of) the unjust/oppressive. |
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| Yusuf Ali | If they had come out with you, they would not have added to your (strength) but only (made for) disorder, hurrying to and fro in your midst and sowing sedition among you, and there would have been some among you who would have listened to them. But Allah knoweth well those who do wrong. |
| Pickthal | Had they gone forth among you they had added to you naught save trouble and had hurried to and fro among you, seeking to cause sedition among you; and among you there are some who would have listened to them. Allah is Aware of evil-doers. |
| Arberry | Had they gone forth among you, they would only have increased you in trouble, and run to and fro in your midst, seeking to stir up sedition between you; and some of you would listen to them; and God knows the evildoers. |
| Shakir | Had they gone forth with you, they would not have added to you aught save corruption, and they would certainly have hurried about among you seeking (to sow) dissension among you, and among you there are those who hearken for their sake; and Allah knows the unjust. |
| Sarwar | Had they joined you, they would have been of no help to you but would have just caused confusion and trouble among you by sneaking through the ranks where some of you would be ready to listen to them. God knows best the unjust. |
| Khalifa | Had they mobilized with you, they would have created confusion, and would have caused disputes and divisions among you. Some of you were apt to listen to them. GOD is fully aware of the transgressors. |
| Hilali/Khan | Had they marched out with you, they would have added to you nothing except disorder, and they would have hurried about in your midst (spreading corruption) and sowing sedition among you, and there are some among you who would have listened to them. And Allah is the All-Knower of the Zalimoon (polytheists and wrong-doers, etc.). |
| H/K/Saheeh | Had they gone forth with you, they would not have increased you except in confusion, and they would have been active among you, seeking [to cause] you fitnah. And among you are avid listeners to them. And Allah is Knowing of the wrongdoers. |
| Malik | Had they gone with you they would have added nothing but mischief, and they would have made efforts to create disorder among your ranks, and there would have been some among you who would have listened to them. Allah knows the wrongdoers.[47] |
| QXP | Even if they had gone forth they would have only caused trouble and run to and fro seeking sedition among you. In your ranks are some apt to listen to them and in your ranks are spies of the enemy. Allah knows the wrongdoers. |
| Maulana Ali | Had they gone forth with you, they would have added to you naught but trouble, and would have hurried to and fro among you seeking (to sow) dissension among you. And among you there are those who would listen to them. And Allah well knows the wrongdoers. |
| Free Minds | Had they come out with you they would have added nothing but disruption, and they would have hurried about seeking to cause for you an ordeal; and there are some amongst you who listen to them. God is aware of the wicked. |
| Qaribullah | Had they gone forth among you, they would only have increased your burden, and run to and fro in your midst, seeking to stir up sedition between you; and some of you would listen to them; and Allah knows the harmdoers. |
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| George Sale | If they had gone forth with you, they had only been a burden unto you, and had run to and fro between you, stirring you up to sedition; and there would have been some among you, who would have given ear unto them: An God knoweth the wicked. |
| JM Rodwell | Had they taken the field with you, they would only have added a burden to you, and have hurried about among you, stirring you up to sedition; and some there are among you who would have listened to them: and God knoweth the evil doers. |
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| Asad | Had these [hypocrites] set out with you, [O believers,] they would have added nothing to you save the evil of corruption, and would surely have scurried to and fro in your midst, seeking to stir up discord among you, seeing that there are in your midst such as would have lent them ear: but God has full knowledge of the evildoers. |
at-Taubah 009:048
| 9:48 لقد ابتغوا الفتنة من قبل وقلبوا لك الامور حتى جاء الحق وظهر امر الله وهم كارهون |
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| Transliteration | Laqadi ibtaghawoo alfitnata min qablu waqallaboo laka al-omoora hatta jaa alhaqqu wathahara amru Allahi wahum karihoona |
| Literal | They had desired the treason/misguidance from before, and they turned/changed for you the matters/affairs until the truth came, and God's order/command appeared and they are hating. |
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| Yusuf Ali | Indeed they had plotted sedition before, and upset matters for thee, until,- the Truth arrived, and the Decree of Allah became manifest much to their disgust. |
| Pickthal | Aforetime they sought to cause sedition and raised difficulties for thee till the Truth came and the decree of Allah was made manifest, though they were loth. |
| Arberry | They sought to stir up sedition already before, and turned things upside down for thee, until the truth came, and God's command appeared, though they were averse. |
| Shakir | Certainly they sought (to sow) dissension before, and they meditated plots against you until the truth came, and Allah's commandment prevailed although they were averse (from it). |
| Sarwar | Even prior to this, they tried to cause trouble and to turn your affairs upside-down until the truth came and the cause of God triumphed against their desires. |
| Khalifa | They sought to spread confusion among you in the past, and confounded matters for you. However, the truth ultimately prevails, and GOD's plan is carried out, in spite of them. |
| Hilali/Khan | Verily, they had plotted sedition before, and had upset matters for you, - until the truth (victory) came and the Decree of Allah (His Religion, Islam) became manifest though they hated it. |
| H/K/Saheeh | They had already desired dissension before and had upset matters for you until the truth came and the ordinance of Allah appeared, while they were averse. |
| Malik | Indeed they had plotted sedition before and created disturbance to make you unsuccessful until the truth came through and the decree of Allah prevailed, even though they disliked it.[48] |
| QXP | They have sought to create dissension among you before, and raised difficulties for you (O Prophet). They did that till the Truth came and the Decree of Allah prevailed, though they detested it. |
| Maulana Ali | Certainly they sought (to sow) dissension before, and they devised plots against thee till the Truth came, and Allah’s command prevailed, though they did not like (it). |
| Free Minds | They wanted to cause an ordeal from before, and they turned matters upside down for you until the truth came and God's command was revealed, while they hated it. |
| Qaribullah | Beforehand they had already sought to stir up sedition, and turned things upside down for you, until the truth came, and the command of Allah appeared, although they were averse. |
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| George Sale | They formerly sought to raise a sedition, and they disturbed thy affairs, until the truth came, and the decree of God was made manifest; although they were averse thereto. |
| JM Rodwell | Of old aimed they at sedition, and deranged thy affairs, until the truth arrived, and the behest of God became apparent, averse from it though they were. |
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| Asad | Indeed, even before this time 70 have they tried to stir up discord and devised all manner of plots against thee, [O Prophet,] until the truth was revealed and God's will became manifest, however hateful this may have been to them. |
at-Taubah 009:049
| 9:49 ومنهم من يقول ائذن لي ولاتفتني الا في الفتنة سقطوا وان جهنم لمحيطة بالكافرين |
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| Transliteration | Waminhum man yaqoolu i/than lee wala taftinnee ala fee alfitnati saqatoo wa-inna jahannama lamuheetatun bialkafireena |
| Literal | And from them who says: "Permit/allow for me, and do not test/misguide me " Is it not in the treason/misguidance (that) they dropped/erred , and that Hell is surrounding (E) with the disbelievers. |
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| Yusuf Ali | Among them is (many) a man who says: "Grant me exemption and draw me not into trial." Have they not fallen into trial already? and indeed Hell surrounds the Unbelievers (on all sides). |
| Pickthal | Of them is he who saith: Grant me leave (to stay at home) and tempt me not. Surely it is into temptation that they (thus) have fallen. Lo! hell verily is all around the disbelievers. |
| Arberry | Some of them there are that say, 'Give me leave and do not tempt me.' Have not such men fallen into temptation? And surely Gehenna encompasses the unbelievers. |
| Shakir | And among them there is he who says: Allow me and do not try me. Surely into trial have they already tumbled down, and most surely hell encompasses the unbelievers. |
| Sarwar | Some of them ask you, "Make us exempt from taking part in the battle and do not try to tempt us by telling us what we may gain from the battle; many people have died in the battle." Hell certainly encompasses the unbelievers. |
| Khalifa | Some of them would say, "Give me permission (to stay behind); do not impose such a hardship on me." In fact, they have thus incurred a terrible hardship; Hell is surrounding the disbelievers. |
| Hilali/Khan | And among them is he who says:"Grant me leave (to be exempted from Jihad) and put me not into trial." Surely, they have fallen into trial. And verily, Hell is surrounding the disbelievers. |
| H/K/Saheeh | And among them is he who says, "Permit me [to remain at home] and do not put me to trial." Unquestionably, into trial they have fallen. And indeed, Hell will encompass the disbelievers. |
| Malik | Among them there is someone (Jad-bin-Qais) who said: "Grant me exemption and do not expose me to temptation (of Roman women’s beauty)." Have they not fallen into temptation (of telling lies, double dealings and hypocrisy) already? Surely hell has encircled these disbelievers.[49] |
| QXP | Of them is he who says, "Grant me leave, and draw me not into trial." Have they not fallen into trial already? In fact, Hell is all around the disbelievers. |
| Maulana Ali | And among them is he who says: Excuse me and try me not. Surely into trial have they already fallen, and truly hell encompasses the disbelievers. |
| Free Minds | And from them are those who Say: "Grant me leave, and do not test me." But it is in the test that they have indeed fallen, and Hell is surrounding the rejecters. |
| Qaribullah | Among them are some that say: 'Give us leave and do not expose us to temptation. ' Surely, they have already succumbed to temptation. Gehenna shall encompass the unbelievers. |
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| George Sale | There is of them who saith unto thee, give me leave to stay behind, and expose me not to temptation. Have they not fallen into temptation at home? But hell will surely encompass the unbelievers. |
| JM Rodwell | Some of them say to thee, "Allow me to remain at home, and expose me not to the trial." Have they not fallen into a trial already? But verily, Hell shall environ the Infidels! |
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| Asad | And among them there was [many a one] who said," "Grant me permission [to remain at home], and do not put me to too hard a test!" Oh, verily, [by making such a request] they had [already failed in their test and] succumbed to a temptation to evil:'Z and, behold, hell will indeed encompass all who refuse to acknowledge the truth! |
at-Taubah 009:050
| 9:50 ان تصبك حسنة تسؤهم وان تصبك مصيبة يقولوا قد اخذنا امرنا من قبل ويتولوا وهم فرحون |
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| Transliteration | In tusibka hasanatun tasu/hum wa-in tusibka museebatun yaqooloo qad akhathna amrana min qablu wayatawallaw wahum farihoona |
| Literal | If goodness strikes you it harms them , and if disaster/every thing hated strikes you , they say: "We had taken our matter/affair from before." And they turn away and they are happy/delighted . |
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| Yusuf Ali | If good befalls thee, it grieves them; but if a misfortune befalls thee, they say, "We took indeed our precautions beforehand," and they turn away rejoicing. |
| Pickthal | If good befalleth thee (O Muhammad) it afflicteth them, and if calamity befalleth thee, they say: We took precaution, and they turn away well pleased. |
| Arberry | If good fortune befalls thee, it vexes them; but if thou art visited by an affliction, they say, 'We took our dispositions before', and turn away, rejoicing. |
| Shakir | If good befalls you, it grieves them, and if hardship afflicts you, they say: Indeed we had taken care of our affair before; and they turn back and are glad. |
| Sarwar | If you gain success, it grieves them but if you suffer hardship, they turn away from you saying, "It's good that we took our affairs into our own hands". |
| Khalifa | If something good happens to you, they hurt, and if an affliction befalls you, they say, "We told you so," as they turn away rejoicing. |
| Hilali/Khan | If good befalls you (O Muhammad SAW), it grieves them, but if a calamity overtakes you, they say: "We took our precaution beforehand," and they turn away rejoicing. |
| H/K/Saheeh | If good befalls you, it distresses them; but if disaster strikes you, they say, "We took our matter [in hand] before," and turn away while they are rejoicing. |
| Malik | If you gain success, it grieves them, but if you face a setback, they say "We had taken our precautionary measures," and turn away, rejoicing.[50] |
| QXP | If some good comes to you (O Prophet) it afflicts them. And if calamity befalls you, they say, "We took our precautions beforehand." And they turn away rejoicing. |
| Maulana Ali | If good befalls thee, it grieves them; and if hardship afflicts thee, they say: Indeed we had taken care of our affair before. And they turn away rejoicing. |
| Free Minds | When any good befalls you, it upsets them, and if any bad befalls you, they Say: "We have made our precautions beforehand," and they turn away happy. |
| Qaribullah | If good comes to you, it grieves them; but if hardship befalls you, they say: 'We have taken our precautions, ' and they turn away, rejoicing. |
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| George Sale | If good happen unto thee, it grieveth them: But if a misfortune befall thee, they say, we ordered our business before; and they turn their backs, and rejoice at thy mishap. |
| JM Rodwell | If a success betide thee, it annoyeth them: but if a reverse betide thee, they say, "We took our own measures before:" and they turn their backs and are glad. |
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| Asad | Should good fortune alight on thee," [O Prophet,] it will grieve them; and should misfortune befall thee, they will say [to themselves], "We have already taken our precautions beforehand!" - and will turn away, and will rejoice. |
at-Taubah 009:051
| 9:51 قل لن يصيبنا الا ماكتب الله لنا هو مولانا وعلى الله فليتوكل المؤمنون |
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| Transliteration | Qul lan yuseebana illa ma kataba Allahu lana huwa mawlana waAAala Allahi falyatawakkali almu/minoona |
| Literal | Say: "(Nothing) will never/not strike/hit us except what God ordered/decreed for us, He is our owner/master/ally , and on God so should rely/depend the believers." |
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| Yusuf Ali | Say: "Nothing will happen to us except what Allah has decreed for us: He is our protector": and on Allah let the Believers put their trust. |
| Pickthal | Say: Naught befalleth us save that which Allah hath decreed for us. He is our Protecting Friend. In Allah let believers put their trust! |
| Arberry | Say: 'Naught shall visit us but what God has prescribed for us; He is our Protector; in God let the believers put all their trust.' |
| Shakir | Say: Nothing will afflict us save what Allah has ordained for us; He is our Patron; and on Allah let the believers rely. |
| Sarwar | (Muhammad), say, "Nothing will happen to us besides what God has decreed for us. He is our Guardian. In God alone do the believers trust." |
| Khalifa | Say, "Nothing happens to us, except what GOD has decreed for us. He is our Lord and Master. In GOD the believers shall trust." |
| Hilali/Khan | Say: "Nothing shall ever happen to us except what Allah has ordained for us. He is our Maula (Lord, Helper and Protector)." And in Allah let the believers put their trust. |
| H/K/Saheeh | Say, "Never will we be struck except by what Allah has decreed for us; He is our protector." And upon Allah let the believers rely. |
| Malik | O Prophet, tell them: "Nothing will happen to us except what Allah has ordained for us; He is our protector;" and in Allah let the believers put their trust.[51] |
| QXP | Say, "No calamity befalls us humans except within the bounds of Allah's Laws. Only He is our Lord Supreme (Maulana)." In Allah let the believers put their trust! |
| Maulana Ali | Say: Nothing will afflict us save that which Allah has ordained for us. He is our Patron; and on Allah let the believers rely. |
| Free Minds | Say: "Nothing will befall us except what God has decreed for us, He is our Patron." And in God the believers shall put their trust. |
| Qaribullah | Say: 'Nothing will befall us except what Allah has ordained. He is our Guardian. In Allah, let the believers put their trust. ' |
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| George Sale | Say, nothing shall befall us, but what God hath decreed for us: He is our patron; and on God let the faithful trust. |
| JM Rodwell | SAY: Nothing can befall us but what God hath destined for us. Our liege- lord is He; and on God let the faithful trust! |
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| Asad | Say: "Never can anything befall us save what God has decreed! He is our Lord Supreme; and in God let the believers place their trust!" |
at-Taubah 009:052
| 9:52 قل هل تربصون بنا الا احدى الحسنيين ونحن نتربص بكم ان يصيبكم الله بعذاب من عنده او بايدينا فتربصوا انا معكم متربصون |
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| Transliteration | Qul hal tarabbasoona bina illa ihda alhusnayayni wanahnu natarabbasu bikum an yuseebakumu Allahu biAAathabin min AAindihi aw bi-aydeena fatarabbasoo inna maAAakum mutarabbisoona |
| Literal | Say: "Do you wait/remain with us except (that) one (of) the two goods (afflicts us), and we wait/remain with you that God strikes/hits you with torture from at Him or with our hands, so wait/remain , we are with you waiting/remaining." |
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| Yusuf Ali | Say: "Can you expect for us (any fate) other than one of two glorious things- (Martyrdom or victory)? But we can expect for you either that Allah will send his punishment from Himself, or by our hands. So wait (expectant); we too will wait with you." |
| Pickthal | Say: Can ye await for us aught save one of two good things (death or victory in Allah's way)? while we await for you that Allah will afflict you with a doom from Him or at our hands. Await then! Lo! We are awaiting with you. |
| Arberry | Say: 'Are you awaiting for aught to come to us but one of the two rewards most fair? We are awaiting in your case too, for God to visit you with chastisement. from Him, or at our hands; so await; we are awaiting with you.' |
| Shakir | Say: Do you await for us but one of two most excellent things? And we await for you that Allah will afflict you with punishment from Himself or by our hands. So wait; we too will wait with you. |
| Sarwar | For us, you can anticipate nothing other than Paradise if we are killed or success if we triumph. However, what we can anticipate for you is either punishment by the hands of God or by ours. Wait and we, too, are waiting with you. |
| Khalifa | Say, "You can only expect for us one of two good things (victory or martyrdom), while we expect for you condemnation from GOD and retribution from Him, or at our hands. Therefore, wait, and we will wait along with you." |
| Hilali/Khan | Say: "Do you wait for us (anything) except one of the two best things (martyrdom or victory); while we await for you either that Allah will afflict you with a punishment from Himself or at our hands. So wait, we too are waiting with you." |
| H/K/Saheeh | Say, "Do you await for us except one of the two best things while we await for you that Allah will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting." |
| Malik | Further tell them: "Can you expect for us anything other than two excellent things (victory or martyrdom)? But we are waiting for Allah to afflict you with punishment either from Himself or by our hands. So wait if you will; we too are waiting."[52] |
| QXP | Say, "Can you expect for us other than one of the two things" (victory or martyrdom in the Cause of Allah?) On the other hand, we expect for you retribution from Allah's Law of Requital, and it may be at our hands when you fight against us. Wait then hopefully, and we shall hopefully wait with you." |
| Maulana Ali | Say: Do you await for us but one of two most excellent things? And we await for you that Allah will afflict you with chastisement from Himself or by our hands. So wait; we too are waiting with you. |
| Free Minds | Say: "You can only expect for us one of two good things; while we wait for you to be afflicted by God with a retribution from Him, or by our hands. So wait, we are with you waiting." |
| Qaribullah | Say: 'Are you waiting for anything to befall us except one of the two excellent things (victory or martyrdom)? We are waiting for the punishment of Allah to smite you, either from Him or at our hands. Wait if you will, we are waiting. ' |
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| George Sale | Say, do ye expect any other should befall us, than one of the two most excellent things; either victory or martyrdom? But we expect concerning you, that God inflict a punishment on you, either from himslef, or by our hands. Wait therefore to see what will be the end of both; for we will wait with you. |
| JM Rodwell | SAY: Await ye for us, other than one of the two best things? But we await for you the infliction of a chastisement by God, from himself, or at our hands. Wait ye then; we verily will wait with you. |
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| Asad | Say: "Are you, perchance, hopefully waiting for something [bad] to happen to us-[the while nothing can happen to us] save one of the two best things?'? But as far as you are concerned, we are hopefully waiting for God to inflict chastisement upon you, [either] from Himself" or by our hands! Wait, then, hopefully; behold, we shall hopefully wait with you!" |
at-Taubah 009:053
| 9:53 قل انفقوا طوعا او كرها لن يتقبل منكم انكم كنتم قوما فاسقين |
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| Transliteration | Qul anfiqoo tawAAan aw karhan lan yutaqabbala minkum innakum kuntum qawman fasiqeena |
| Literal | Say: "Spend voluntarily or forcefully/involuntarily , (it) will never/not be accepted from you, that you are/were a nation (of) debauchers ." |
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| Yusuf Ali | Say: "Spend (for the cause) willingly or unwillingly: not from you will it be accepted: for ye are indeed a people rebellious and wicked." |
| Pickthal | Say: Pay (your contribution), willingly or unwillingly, it will not be accepted from you. Lo! ye were ever froward folk. |
| Arberry | Say: 'Expend willingly, or unwillingly, it shall not be accepted from you; you are surely a people ungodly.' |
| Shakir | Say: Spend willingly or unwillingly, it shall not be accepted from you; surely you are a transgressing people. |
| Sarwar | Say, "Whether you spend your wealth for the cause of God, willingly or reluctantly, it will never be accepted from you; you are an evil doing people." |
| Khalifa | Say, "Spend, willingly or unwillingly. Nothing will be accepted from you, for you are evil people." |
| Hilali/Khan | Say: "Spend (in Allahs Cause) willingly or unwillingly, it will not be accepted from you. Verily, you are ever a people who are Fasiqoon (rebellious, disobedient to Allah)." |
| H/K/Saheeh | Say, "Spend willingly or unwillingly; never will it be accepted from you. Indeed, you have been a defiantly disobedient people." |
| Malik | Say: "Whether you give willingly or with reluctance, it will not be accepted from you; for you are the people who are transgressors."[53] |
| QXP | (Some hypocrites want to make financial contributions.) Tell them, "Your contribution is not accepted whether you pay willingly or unwillingly. You are a people who drift away from the System at the first opportune time." |
| Maulana Ali | Say: spend willingly or unwillingly, it will not be accepted from you. Surely you are a transgressing people. |
| Free Minds | Say: "Spend willingly or unwillingly, it will not be accepted from you. You are a wicked people." |
| Qaribullah | Say: 'Whether you spend voluntarily or reluctantly it shall not be accepted from you; for you are a wicked nation. ' |
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| George Sale | Say, expend your money in pious uses, either voluntarily, or by constraint, it shall not be accepted of you; because ye are wicked people. |
| JM Rodwell | SAY: Make ye your offerings willingly or by constraint; it cannot be accepted from you, because ye are a wicked people: |
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| Asad | Say: "You may spend [anything], willingly-or unwillingly, [pretending that you do it for the sake of God:] it shall never be accepted from you"-for, verily, you are people bent on iniquity!" |
at-Taubah 009:054
| 9:54 ومامنعهم ان تقبل منهم نفقاتهم الا انهم كفروا بالله وبرسوله ولاياتون الصلاة الا وهم كسالى ولاينفقون الا وهم كارهون |
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| Transliteration | Wama manaAAahum an tuqbala minhum nafaqatuhum illa annahum kafaroo biAllahi wabirasoolihi wala ya/toona alssalata illa wahum kusala wala yunfiqoona illa wahum karihoona |
| Literal | And nothing prevented/prohibited them that their expenses/expenditures that (E) be accepted/received from them, except that they disbelieved by God, and with His messenger and they do not come (to) the prayers except and (while) they are lazy, and they do not spend except and (while) they are hating. |
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| Yusuf Ali | The only reasons why their contributions are not accepted are: that they reject Allah and His Messenger; that they come to prayer without earnestness; and that they offer contributions unwillingly. |
| Pickthal | And naught preventeth that their contributions should be accepted from them save that they have disbelieved in Allah and in His messenger, and they come not to worship save as idlers, and pay not (their contribution) save reluctantly. |
| Arberry | And naught prevents that their expendings should be accepted from them, but that they believe not in God and His Messenger, and perform not the prayer save lazily, and that they expend not without they are averse. |
| Shakir | And nothing hinders their spendings being accepted from them, except that they disbelieve in Allah and in His Messenger and they do not come to prayer but while they are sluggish, and they do not spend but while they are unwilling. |
| Sarwar | What prevents their offerings from being accepted is their disbelief in God and His Messenger, their lack of interest in prayer and spending for the cause of God reluctantly. |
| Khalifa | What prevented the acceptance of their spending is that they disbelieved in GOD and His messenger, and when they observed the Contact Prayers (Salat), they observed them lazily, and when they gave to charity, they did so grudgingly. |
| Hilali/Khan | And nothing prevents their contributions from being accepted from them except that they disbelieved in Allah and in His Messenger (Muhammad SAW); and that they came not to As-Salat (the prayer) except in a lazy state; and that they offer not contributions but unwillingly. |
| H/K/Saheeh | And what prevents their expenditures from being accepted from them but that they have disbelieved in Allah and in His Messenger and that they come not to prayer except while they are lazy and that they do not spend except while they are unwilling. |
| Malik | The reasons which prevent their contributions from being accepted are: that they disbelieve in Allah and His Messenger, that they come to offer Salah but reluctantly, and that they offer contributions but unwillingly.[54] |
| QXP | What prevents their contributions from being accepted is this: They do not truly believe in Allah and His Messenger. They only claim to believe (2:8). They join you in congregations of prayer only half-heartedly and just to be seen of men (4:142), (107:5). And they contribute only with great reluctance in their hearts. (Islam involves only willing submission to Allah (2:256). |
| Maulana Ali | And nothing hinders their contributions being accepted from them, except that they disbelieve in Allah and in His Messenger and they come not to prayer except as lazy people, and they spend not but while they are reluctant. |
| Free Minds | And what prevented what they would spend from being accepted from them except that they rejected God and His messenger, and they do not attend to the contact-method except lazily, and they do not spend except unwillingly. |
| Qaribullah | Nothing prevents their offerings from being accepted except that they do not believe in Allah and His Messenger. They do not come to the prayer except lazily and spend grudgingly. |
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| George Sale | And nothing hindreth their contributions from being accepted of them, but that they believe not in God and his Apostle, and perform not the duty of prayer, otherwise than sluggishly; and expend not their money for God's service, otherwise than unwillingly. |
| JM Rodwell | And nothing hindreth the acceptance of their offerings, but that they believe not in God and His Apostle, and discharge not the duty of prayer but with sluggishness, and make not offerings but with reluctance. |
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| Asad | For, only this prevents their spending from being accepted from them:" they are bent on refusing to acknowledge God and His Apostle, and never pray without reluctance ,7a and never spend [on righteous causes] without resentment. |
at-Taubah 009:055
| 9:55 فلاتعجبك اموالهم ولااولادهم انما يريد الله ليعذبهم بها في الحياة الدنيا وتزهق انفسهم وهم كافرون |
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| Transliteration | Fala tuAAjibka amwaluhum wala awladuhum innama yureedu Allahu liyuAAaththibahum biha fee alhayati alddunya watazhaqa anfusuhum wahum kafiroona |
| Literal | So let not their properties/wealths , and nor their children please/marvel you, but God wants to torture them with it in the life the present/worldly life, and their selves perish/vanish and (while) they are disbelieving. |
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| Yusuf Ali | Let not their wealth nor their (following in) sons dazzle thee: in reality Allah's plan is to punish them with these things in this life, and that their souls may perish in their (very) denial of Allah. |
| Pickthal | So let not their riches nor their children please thee (O Muhammad). Allah thereby intendeth but to punish them in the life of the world and that their souls shall pass away while they are disbelievers. |
| Arberry | So let not their possessions or their children please thee; God only desires thereby to chastise them in this present life, and that their souls should depart while they are unbelievers. |
| Shakir | Let not then their property and their children excite your admiration; Allah only wishes to chastise them with these in this world's life and (that) their souls may depart while they are unbelievers. |
| Sarwar | Let not their property and children tempt you; God wants to punish them through their things in this life so that their souls will depart while they are unbelievers. |
| Khalifa | Do not be impressed by their money, or their children. GOD causes these to be sources of retribution for them in this life, and (when they die) their souls depart while they are disbelievers. |
| Hilali/Khan | So let not their wealth or their children amaze you (O Muhammad SAW); in reality Allahs Plan is to punish them with these things in the life of the this world, and that their souls shall depart (die) while they are disbelievers. |
| H/K/Saheeh | So let not their wealth or their children impress you. Allah only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers. |
| Malik | Let neither their wealth nor their children dazzle you: in reality Allah intends to punish them with these things in this life and that their souls may depart while they are still unbelievers.[55] |
| QXP | Let not their riches nor their children and party astonish you (O Prophet). It holds them back from the way of struggle. According to Allah's Law there is no Paradise for those who fail to strive and build it with their own hands (3:135), (16:32), (46:14-16). They live the life of hell in this world and they depart this world in sorrow for their rejection (9:85). |
| Maulana Ali | Let not then their wealth nor their children excite thine admiration. Allah only wishes to chastise them therewith in this world’s life and (that) their souls may depart while they are disbelievers. |
| Free Minds | So do not be impressed by their wealth or children; God only wishes to punish them with it in the worldly life, and so that their lives will end while they are rejecters. |
| Qaribullah | Let neither their wealth nor their children please you. Through these Allah seeks to punish them in this life, and that their souls depart while they are unbelievers. |
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| George Sale | Let not therefore their riches, or their children cause thee to marvel. Verily God intendeth only to punish them by these things in this world; and that their souls may depart while they are unbelievers. |
| JM Rodwell | Let not, therefore, their riches or their children amaze thee. God is only minded to punish them by means of these, in this life present, and that their souls may depart while they are unbelievers. |
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| Asad | Let not, then, their worldly goods or [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in this worldly life, and [to cause] their souls to depart while they are [still] denying the truth.' |
at-Taubah 009:056
| 9:56 ويحلفون بالله انهم لمنكم وماهم منكم ولكنهم قوم يفرقون |
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| Transliteration | Wayahlifoona biAllahi innahum laminkum wama hum minkum walakinnahum qawmun yafraqoona |
| Literal | And they swear/take oath by God, that they truly are from you (E), and they are not from you, and however they are a nation afraid/separating. |
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| Yusuf Ali | They swear by Allah that they are indeed of you; but they are not of you: yet they are afraid (to appear in their true colours). |
| Pickthal | And they swear by Allah that they are in truth of you, when they are not of you, but they are folk who are afraid. |
| Arberry | They swear by God that they belong with you, but they are not of you they are a people that are afraid. |
| Shakir | And they swear by Allah that they are most surely of you, and they are not of you, but they are a people who are afraid (of you). |
| Sarwar | They swear by God that they are believers like you but they are not believers. They are a people who only cause differences. |
| Khalifa | They swear by GOD that they belong with you, while they do not belong with you; they are divisive people. |
| Hilali/Khan | They swear by Allah that they are truly of you while they are not of you, but they are a people (hypocrites) who are afraid (that you may kill them). |
| H/K/Saheeh | And they swear by Allah that they are from among you while they are not from among you; but they are a people who are afraid. |
| Malik | They swear by Allah that they are indeed believers like you; yet they are not of you; in fact, they are afraid to appear to you in their true colors.[56] |
| QXP | And they swear by Allah that they are of you. In fact, they are not of you, but they are people ridden with fear. |
| Maulana Ali | And they swear by Allah that they are truly of you. And they are not of you, but they are a people who are afraid. |
| Free Minds | And they swear by God that they are with you, while they are not with you; but they are a people who are indecisive. |
| Qaribullah | They swear by Allah that they belong with you, yet they are not of you. They are a nation that are afraid. |
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| George Sale | They swear by God that they are of you; yet they are not of you, but are people who stand in fear. |
| JM Rodwell | And they swear by God that they are indeed of you, yet they are not of you, but they are people who are afraid of you: |
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| Asad | And they swear by God that they do indeed belong to you -the while they do not belong to you, but are [only] people ridden by fear: |
at-Taubah 009:057
| 9:57 لو يجدون ملجئا او مغارات او مدخلا لولوا اليه وهم يجمحون |
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| Transliteration | Law yajidoona maljaan aw magharatin aw muddakhalan lawallaw ilayhi wahum yajmahoona |
| Literal | If they find a refuge/shelter or caves or an entrance they would have turned away to it, and they bolt/run away uncontrollably. |
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| Yusuf Ali | If they could find a place to flee to, or caves, or a place of concealment, they would turn straightaway thereto, with an obstinate rush. |
| Pickthal | Had they but found a refuge, or caverns, or a place to enter, they surely had resorted thither swift as runaways. |
| Arberry | If they could find a shelter, or some caverns, or any place to creep into, they would turn about and bolt away to it. |
| Shakir | If they could find a refuge or cave or a place to enter into, they would certainly have turned thereto, running away in all haste. |
| Sarwar | They are so afraid of you that had there been a place for them to seek refuge, a cave or some entrance in which to hide themselves from you, they would have madly rushed therein. |
| Khalifa | If they could find a refuge, or caves, or a hiding place, they would go to it, rushing. |
| Hilali/Khan | Should they find a refuge, or caves, or a place of concealment, they would turn straightway thereto with a swift rush. |
| H/K/Saheeh | If they could find a refuge or some caves or any place to enter [and hide], they would turn to it while they run heedlessly. |
| Malik | If they could find a place of refuge or a cave, or any hiding-place, they would certainly run to it with an obstinate rush.[57] |
| QXP | If they could find a refuge or a cave or a hiding place, they would rush to it like runaway horses. |
| Maulana Ali | If they could find a refuge or caves or a place to enter, they would certainly have turned thereto, running away in all haste. |
| Free Minds | If they find a refuge, or cave, or any place to enter, then they would have run to it while they are in haste. |
| Qaribullah | If they could find a shelter or caverns, or any place to creep into they will turn stampeding to it. |
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| George Sale | If they find a place of refuge, or caves, or a retreating hole, they surely turn towards the same, and in a headstrong manner haste thereto. |
| JM Rodwell | If they find a place of refuge, or caves, or a hiding place, they assuredly turn towards it and haste thereto. |
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| Asad | if they could but find a place of refuge, or any cavern, or a crevice [in the earth], they would turn towards it in headlong haste.' |
at-Taubah 009:058
| 9:58 ومنهم من يلمزك في الصدقات فان اعطوا منها رضوا وان لم يعطوا منها اذا هم يسخطون |
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| Transliteration | Waminhum man yalmizuka fee alssadaqati fa-in oAAtoo minha radoo wa-in lam yuAAtaw minha itha hum yaskhatoona |
| Literal | And from them who backbite/find fault in you in the charities, so if they were given/handed from it they accepted/approved, and if they were not given/handed from it, then they are hating/becoming angry . |
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| Yusuf Ali | And among them are men who slander thee in the matter of (the distribution of) the alms: if they are given part thereof, they are pleased, but if not, behold! they are indignant! |
| Pickthal | And of them is he who defameth thee in the matter of the alms. If they are given thereof they are content, and if they are not given thereof, behold! they are enraged. |
| Arberry | Some of them find fault with thee touching the freewill offerings; if they are given a share of them they are well-pleased, but if they are given none then they are angry. |
| Shakir | And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are not given from it, lo! they are full of rage. |
| Sarwar | They blame you about the distribution of the welfare funds. They are pleased when you give them something from it, but if they receive nothing, they become angry with you. |
| Khalifa | Some of them criticize your distribution of the charities; if they are given therefrom, they become satisfied, but if they are not given therefrom, they become objectors. |
| Hilali/Khan | And of them are some who accuse you (O Muhammad SAW) in the matter of (the distribution of) the alms. If they are given part thereof, they are pleased, but if they are not given thereof, behold! They are enraged! |
| H/K/Saheeh | And among them are some who criticize you concerning the [distribution of] charities. If they are given from them, they approve; but if they are not given from them, at once they become angry. |
| Malik | There are some among them who criticize you (O Muhammad) concerning the distribution of sadaqat. If they are given from it they are pleased, and if they are not given from it, lo! They are full of rage.[58] |
| QXP | Some of them try to find fault with you (O Prophet) in the distribution of charity. If they are given plenty, they are pleased and if they receive little share, they get enraged. |
| Maulana Ali | And of them are those who blame thee in the matter of the alms. So if they are given thereof, they are pleased, and if they are not given thereof, lo! they are enraged. |
| Free Minds | And from them are those who criticize you regarding the charities. If they are given from it, they are content; and if they are not given from it, they become enraged! |
| Qaribullah | There are some among them who find fault with you concerning the distribution of alms. If a share is given to them they are contented, but if they receive nothing then they are angry. |
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| George Sale | There is of them also who spreadeth ill reports of thee, in relation to thy distribution of the alms: Yet if they receive part thereof, they are well pleased; but if they receive not a part thereof, behold, they are angry. |
| JM Rodwell | Some of them also defame thee in regard to the alms; yet if a part be given them, they are content, but if no part be given them, behold, they are angry! |
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| Asad | And among them are such as find fault with thee [O Prophet] concerning [the distribution of] the offerings given for the sake of God:" if they are given something thereof, they are well-pleased; but if they are not given anything thereof, lo! they are consumed with anger. |
at-Taubah 009:059
| 9:59 ولو انهم رضوا مااتاهم الله ورسوله وقالوا حسبنا الله سيؤتينا الله من فضله ورسوله انا الى الله راغبون |
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| Transliteration | Walaw annahum radoo ma atahumu Allahu warasooluhu waqaloo hasbuna Allahu sayu/teena Allahu min fadlihi warasooluhu inna ila Allahi raghiboona |
| Literal | And if that they accepted/approved what God and His messenger gave/brought them and they said: "Enough for us God, God will give/bring us from His grace/favour and His messenger, we are to God desiring/wishing." |
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| Yusuf Ali | If only they had been content with what Allah and His Messenger gave them, and had said, "Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" (that would have been the right course). |
| Pickthal | (How much more seemly) had they been content with that which Allah and His messenger had given them and had said: Allah sufficeth us. Allah will give us of His bounty, and (also) His messenger. Unto Allah we are suppliants. |
| Arberry | O were they well-pleased with what God and His Messenger have brought them, saying, 'Enough for us is God; God will bring us of His bounty, and His Messenger; to God we humbly turn.' |
| Shakir | And if they were content with what Allah and His Messenger gave them, and had said: Allah is sufficient for us; Allah will soon give us (more) out of His grace and His Messenger too; surely to Allah do we make our petition. |
| Sarwar | Would that they had been pleased with what God and His Messenger had given them and had said, "God is All-Sufficient for us. God and His Messenger will soon do us more favors and we have hope in God's mercy." |
| Khalifa | They should be satisfied with what GOD and His messenger have given them. They should have said, "GOD suffices us. GOD will provide for us from His bounties, and so will His messenger. We are seeking only GOD." |
| Hilali/Khan | Would that they were contented with what Allah and His Messenger (SAW) gave them and had said: "Allah is Sufficient for us. Allah will give us of His Bounty, and (also) His Messenger (from alms, etc.). We implore Allah (to enrich us)." |
| H/K/Saheeh | If only they had been satisfied with what Allah and His Messenger gave them and said, "Sufficient for us is Allah; Allah will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward Allah," [it would have been better for them]. |
| Malik | It would have been better for them, if they had only been pleased with what Allah and His Messenger had given them and said: "Allah is all-sufficient to us! Soon Allah will give us of His bounty, and so will His Messenger. Indeed to Allah do we turn our hopes."[59] |
| QXP | It would have been enormously good for them if they were content with what Allah and His Messenger had given them (59:7). And if they said, "Allah suffices us. (What we have received in equity is good for us). Allah will give us of His Bounty, and the Messenger will distribute in kindness and equity. We turn to Allah with all our hopes." (The Central Authority will be just to all). |
| Maulana Ali | And if they were content with that which Allah and His Messenger gave them, and had said: Allah is sufficient for us; Allah will soon give us (more) out of His grace and His Messenger too: surely to Allah we make petition. |
| Free Minds | And if they had only been content with what God and His messenger had given them, and they had said: "God is sufficient, He will give us from His bounty, and His messenger. It is to our Lord that we desire." |
| Qaribullah | Would that they were wellpleased with what Allah and His Messenger have given them, and would say: 'Allah is sufficient for us. Allah will provide for us from His abundance, and so will His Messenger. To Allah, we hope. ' |
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| George Sale | But if they had been pleased with that which God and his Apostle had given them, and had said, God is our support; God will give unto us of his abundance and his prophet also; verily unto God do we make our supplications: It would have been more decent. |
| JM Rodwell | Would that they were satisfied with that which God and His Apostle had given them, and would say "God sufficeth us! God will vouchsafe unto us of His favour, and so will His Apostle: verily unto God do we make our suit!" |
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| Asad | And yet, [it would be but for their own good] if they were to content themselves with what God has given them and [caused] His Apostle [to give them], and would say, "God is enough for us! God will give us [whatever He wills] out of His bounty, and [will cause] His Apostle [to give us, too]: verily, unto God alone do we turn with hope!" |
at-Taubah 009:060
| 9:60 انما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل فريضة من الله والله عليم حكيم |
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| Transliteration | Innama alssadaqatu lilfuqara-i waalmasakeeni waalAAamileena AAalayha waalmu-allafati quloobuhum wafee alrriqabi waalgharimeena wafee sabeeli Allahi waibni alssabeeli fareedatan mina Allahi waAllahu AAaleemun hakeemun |
| Literal | But the charities (are) to the poor/needy , and the poorest of poor/poor oppressed, and the doers/workers on it, and (those who) their hearts/minds (are) united/joined , and in the necks (freeing) slaves, and the obliged indebted , and in God's sake/path , and the traveler/stranded traveler (it is) a religious duty/stipulation from God, and God (is) knowledgeable, wise/judicious.126 |
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| Yusuf Ali | Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah; and for the wayfarer: (thus is it) ordained by Allah, and Allah is full of knowledge and wisdom. |
| Pickthal | The alms are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise. |
| Arberry | The freewill offerings are for the poor and needy, those who work to collect them, those whose hearts are brought together, the ransoming of slaves, debtors, in God's way, and the traveller; so God ordains; God is All-knowing, All-wise. |
| Shakir | Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise. |
| Sarwar | Welfare funds (zakat) are only for the poor, the destitute, the tax collectors, those whose hearts are inclined (towards Islam), the slaves, those who cannot pay their debts, for the cause of God, and for those who have become needy on a journey. Paying zakat is an obligation that God has decreed. God is All-knowing and All-wise. |
| Khalifa | Charities shall go to the poor, the needy, the workers who collect them, the new converts, to free the slaves, to those burdened by sudden expenses, in the cause of GOD, and to the traveling alien. Such is GOD's commandment. GOD is Omniscient, Most Wise. |
| Hilali/Khan | As-Sadaqat (here it means Zakat) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allahs Cause (i.e. for Mujahidoon - those fighting in the holy wars), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knower, All-Wise. |
| H/K/Saheeh | Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler an obligation [imposed] by Allah. And Allah is Knowing and Wise. |
| Malik | In fact the sadaqat (Zakah) collection is for the poor, the helpless, those employed to administer the funds, those whose hearts need to be won over to the truth, ransoming the captives, helping the destitute, in the Way of Allah and for the wayfarer. That is a duty enjoined by Allah; and Allah is All-Knowledgeable, Wise.[60] |
| QXP | Remember that the funds that the Central Authority receives as Alms and Charity belong to the following categories: The poor. Those who are not able to earn enough living to meet their basic needs, for any reason. Those whose running businesses have stalled or the ones who have lost their jobs, who have become needy with their active lives coming to a standstill. Officers who have been appointed by the government to collect alms and charity. Those who are hindered from joining the Divine System for financial reasons. To free men and women from bondage of any kind: physical slavery, unjust captivity, and oppression from any quarters. Those pressed under the load of ransom or heavy debt from an enemy. Defense of the Ideological State, in the Cause of Allah. The wayfarer who becomes needy, or travels to the believers in destitute condition, and the homeless son of the street. This is a Duty from Allah. He is the Knower, the Wise and His Commands are based on Knowledge and Wisdom. |
| Maulana Ali | (Zakat) charity is only for the poor and the needy, and those employed to administer it, and those whose hearts are made to incline (to truth), and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer -- an ordinance from Allah. And Allah is Knowing, Wise. |
| Free Minds | The charities are to go to the poor, and the needy, and those who work to collect them, and those whose hearts have been united, and to free the slaves, and those in debt, and in the cause of God, and the wayfarer. A duty from God, and God is Knowledgeable, Wise. |
| Qaribullah | The obligatory charity shall be only for the poor and the needy, and for those who work to collect it, and to influence hearts (to belief), for ransoming captives, and debtors in the Way of Allah and the destitute traveler. It is an obligation from Allah. Allah is Knowing, Wise. |
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| George Sale | Alms are to be distributed only unto the poor, and the needy, and those who are employed in collecting and distributing the same, and unto those whose hearts are reconciled, and for the redemption of captives, and unto those who are in debt and insolvent, and for the advancement of God's religion, and unto the traveller. This is an ordinance from God: And God is knowing and wise. |
| JM Rodwell | But alms are only to be given to the poor and the needy, and those who collect them, and to those whose hearts are won to Islam, and for ransoms, and for debtors, and for the cause of God, and the wayfarer. This is an ordinance from God: and God is Knowing |
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| Asad | The offerings given for the sake of God" are [meant] only for the poor and the needy, and those who are in charge thereof," and those whose hearts are to be won over, and for the freeing of human beings from bondage, and [for] those who are over burdened with debts, and [for every struggle] in God's cause, and [for] the wayfarer: [this is] an ordinance from God - and God is all-knowing, wise." |
at-Taubah 009:061
| 9:61 ومنهم الذين يؤذون النبي ويقولون هو اذن قل اذن خير لكم يؤمن بالله ويؤمن للمؤمنين ورحمة للذين امنوا منكم والذين يؤذون رسول الله لهم عذاب اليم |
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| Transliteration | Waminhumu allatheena yu/thoona alnnabiyya wayaqooloona huwa othunun qul othunu khayrin lakum yu/minu biAllahi wayu/minu lilmu/mineena warahmatun lillatheena amanoo minkum waallatheena yu/thoona rasoola Allahi lahum AAathabun aleemun |
| Literal | And from them those who harm mildly the prophet and say: "He is hearing." Say: "(He is a) good ear/hearing for you, he believes by God and he believes to the believers, and mercy to those who believed from you, and those who harm mildly God's messenger, for them (is) a painful torture." |
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| Yusuf Ali | Among them are men who molest the Prophet and say, "He is (all) ear." Say, "He listens to what is best for you: he believes in Allah, has faith in the Believers, and is a Mercy to those of you who believe." But those who molest the Messenger will have a grievous penalty. |
| Pickthal | And of them are those who vex the Prophet and say: He is only a hearer. Say: A hearer of good for you, who believeth in Allah and is true to the believers, and a mercy for such of you as believe. Those who vex the messenger of Allah, for them there is a painful doom. |
| Arberry | And some of them hurt the Prophet, saying, 'He is an ear!' Say: 'An ear of good for you; he believes in God, and believes the believers, and he is a mercy to the believers among you. Those who hurt God's Messenger -- for them awaits a painful chastisement.' |
| Shakir | And there are some of them who molest the Prophet and say: He is one who believes every thing that he hears; say: A hearer of good for you (who) believes in Allah and believes the faithful and a mercy for those of you who believe; and (as for) those who molest the Messenger of Allah, they shall have a painful punishment. |
| Sarwar | Some of them speak ill of the Prophet, saying, "He listens to everything and believes what he hears." (Muhammad), tell them, "He only listens to what is good for you, believes in God, and has trust in the believers. He is a mercy for the believers among you. Those who speak ill of the Messenger of God will face a painful punishment." |
| Khalifa | Some of them hurt the prophet by saying, "He is all ears!" Say, "It is better for you that he listens to you. He believes in GOD, and trusts the believers. He is a mercy for those among you who believe." Those who hurt GOD's messenger have incurred a painful retribution. |
| Hilali/Khan | And among them are men who hurt the Prophet (Muhammad SAW) and say: "He is (lending his) ear (to every news)." Say: "He listens to what is best for you; he believes in Allah; has faith in the believers; and is a mercy to those of you who believe." But those who hurt Allahs Messenger (Muhammad SAW) will have a painful torment. |
| H/K/Saheeh | And among them are those who abuse the Prophet and say, "He is an ear." Say, "[It is] an ear of goodness for you that believes in Allah and believes the believers and [is] a mercy to those who believe among you." And those who abuse the Messenger of Allah for them is a painful punishment. |
| Malik | There are some people among them who molest the Prophet saying: "He is one who believes everything that he hears." Say: "It is good for you that he listens to what is best for you; he believes in Allah, has faith in the believers, and is a blessing for those of you who are true believers." As for those who molest the Messenger, will have a painful punishment.[61] |
| QXP | And among those (enemies of the Truth) are some who hurt the Prophet and say, " He is only a hearer." Say, "A listener, that is good for you. He believes in Allah, has faith in the believers, and is a Mercy to those of you who believe." Those who vex and hurt the Messenger of Allah, for them is an awful punishment. (The Messenger is not an emperor or a king who keep guards around them. He is accessible to all at all time and it is good for you that he pays attention to everyone). |
| Maulana Ali | And of them are those who molest the Prophet and say, He is (all) ear. Say: A hearer of good for you -- he believes the faithful, and is a mercy for those of you who believe. And those who molest the Messenger of Allah, for them is a painful chastisement. |
| Free Minds | And from them are those who harm the prophet, and they Say: "He only listens!" Say: "What he listens to is best for you. He believes in God, and he has trust for the believers, and he is a mercy to those who believe among you." Those who harm the prophet, they will have a painful retribution. |
| Qaribullah | And there are others among them who hurt the Prophet saying: 'He lends an ear (to everything). ' Say: 'He lends an ear of good for you; he believes in Allah and trusts the believers, and he is a mercy to the believers among you. Those who hurt the Messenger of Allah for them there is a painful punishment. ' |
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| George Sale | There are some of them who injure the prophet, and say, he is an ear: Answer, he is an ear of good unto you; he believeth in God, and giveth credit to the faithful, and is a mercy unto such of you who believe. But they who injure the Apostle of God, shall suffer a painful punishment. |
| JM Rodwell | There are some of them who injure the Prophet and say, "He is all ear." Say: An ear of good to you! He believeth in God, and believeth the believers: and is a mercy to such of you as believe: But they who injure the Apostle of God, shall suffer a dolorous |
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| Asad | AND AMONG those [enemies of the truth] there are such as malign the Prophet by saying, "He is all ear."6 Say: "[Yes,] he is all ear, [listening] to what is good for you!" He believes in God, and trusts the believers, and is [a manifestation of God's] grace towards such of you as have [truly] attained to faith. And as for those who malign God's Apostle - grievous suffering awaits them [in the life to come]!" |
at-Taubah 009:062
| 9:62 يحلفون بالله لكم ليرضوكم والله ورسوله احق ان يرضوه ان كانوا مؤمنين |
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| Transliteration | Yahlifoona biAllahi lakum liyurdookum waAllahu warasooluhu ahaqqu an yurdoohu in kanoo mu/mineena |
| Literal | They swear/take oath by God for you, to please/satisfy you, and God and His messenger (are) more worthy/deserving (that) they please/satisfy Him, if they were believing. |
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| Yusuf Ali | To you they swear by Allah. In order to please you: But it is more fitting that they should please Allah and His Messenger, if they are Believers. |
| Pickthal | They swear by Allah to you (Muslims) to please you, but Allah, with His messenger, hath more right that they should please Him if they are believers. |
| Arberry | They swear to you by God, to please you; but God and His Messenger -- more right is it they should please Him, if they are believers. |
| Shakir | They swear to you by Allah that they might please you and, Allah, as well as His Messenger, has a greater right that they should please Him, if they are believers. |
| Sarwar | They (hypocrites) swear by God in their effort to please you, but if they were true believers (they would know) that God and His Messenger deserve more to be pleased than anyone else. |
| Khalifa | They swear by GOD to you, to please you, when GOD and His messenger are more worthy of pleasing, if they are really believers. |
| Hilali/Khan | They swear by Allah to you (Muslims) in order to please you, but it is more fitting that they should please Allah and His Messenger (Muhammad SAW), if they are believers. |
| H/K/Saheeh | They swear by Allah to you [Muslims] to satisfy you. But Allah and His Messenger are more worthy for them to satisfy, if they should be believers. |
| Malik | They swear to you by Allah in order to please you. But it is more fitting that they should please Allah and His Messenger if they are true believers.[62] |
| QXP | (O You who believe) People swear by Allah to you in order to please you (and improve personal relations). But it is more fitting that they should please Allah and His Messenger, if they really believe (and embrace the Divine Ideology). |
| Maulana Ali | They swear by Allah to you to please you; and Allah -- as well as His Messenger -- has a greater right that they should please Him, if they are believers. |
| Free Minds | They swear to you by God in order to please you; while God and His messenger are more worthy to be pleased if they are believers. |
| Qaribullah | They swear in the Name of Allah in order to please you. But it is more just that they should please Allah and His Messenger if they are believers. |
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| George Sale | They swear unto you by God, that they may please you; but it is more just that they should please God and his Apostle, if they are true believers. |
| JM Rodwell | They swear to you by God to please you; but worthier is God, and His Apostle, that they should please Him, if they are believers. |
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| Asad | [The hypocrites] swear to you by God [that they are acting in good faith], with a view to pleasing you [O believers] - the while it is God and His Apostle whose pleasure they should seek above all else, if indeed they are believers! |
at-Taubah 009:063
| 9:63 الم يعلموا انه من يحادد الله ورسوله فان له نار جهنم خالدا فيها ذلك الخزي العظيم |
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| Transliteration | Alam yaAAlamoo annahu man yuhadidi Allaha warasoolahu faanna lahu nara jahannama khalidan feeha thalika alkhizyu alAAatheemu |
| Literal | Did they not know that he/who angers God and His messenger, so that truly for him (is) Hell's fire, immortally/eternally in it, that (is) the shame/scandal , the great. |
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| Yusuf Ali | Know they not that for those who oppose Allah and His Messenger, is the Fire of Hell?- wherein they shall dwell. That is the supreme disgrace. |
| Pickthal | Know they not that whoso opposeth Allah and His messenger, his verily is fire of hell, to abide therein? That is the extreme abasement. |
| Arberry | Do they not know that whosoever opposes God and His Messenger -- for him awaits the fire of Gehenna, therein to dwell forever? That is the mighty degradation. |
| Shakir | Do they not know that whoever acts in opposition to Allah and His Messenger, he shall surely have the fire of hell to abide in it? That is the grievous abasement. |
| Sarwar | Do they not know that for displeasing God and His Messenger, one would be admitted to Hell wherein he would live forever. This indeed is a great humiliation. |
| Khalifa | Did they not know that anyone who opposes GOD and His messenger has incurred the fire of Hell forever? This is the worst humiliation. |
| Hilali/Khan | Know they not that whoever opposes and shows hostility to Allah ( ) and His Messenger (SAW), certainly for him will be the Fire of Hell to abide therein. That is extreme disgrace. |
| H/K/Saheeh | Do they not know that whoever opposes Allah and His Messenger that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace. |
| Malik | Don’t they know that anyone who opposes Allah and His Messenger shall live forever in the fire of hell? That surely is the worst humiliation.[63] |
| QXP | Don't they know that whoever opposes Allah and His Messenger, for him verily is Hellfire, to abide therein? That is the supreme disgrace. |
| Maulana Ali | Know they not that whoever opposes Allah and His Messenger, for him is the Fire of hell to abide in it? That is the grievous abasement. |
| Free Minds | Did they not know that whoever is hostile towards God and His messenger, he will have the Fire of Hell to abide in. Such is the greatest humiliation. |
| Qaribullah | Are they not aware that whosoever opposes Allah and His Messenger shall live for ever in the Fire of Gehenna? That surely is the greatest degradation. |
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| George Sale | Do they not know that he who opposeth God and his Apostle, shall without doubt be punished with the fire of hell; and shall remain therein for ever? This will be great ignominy. |
| JM Rodwell | Know they not, that for him who opposeth God and His Apostle, is surely the fire of Hell, in which he shall remain for ever? This is the great ignominy! |
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| Asad | Do they not know that for him who sets himself against God and His Apostle there is in store the fire of hell, therein to abide - that most awesome disgrace? |
at-Taubah 009:064
| 9:64 يحذر المنافقون ان تنزل عليهم سورة تنبئهم بما في قلوبهم قل استهزؤوا ان الله مخرج ماتحذرون |
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| Transliteration | Yahtharu almunafiqoona an tunazzala AAalayhim sooratun tunabbi-ohum bima fee quloobihim quli istahzi-oo inna Allaha mukhrijun ma tahtharoona |
| Literal | The hypocrites are afraid/cautious that a chapter of the Koran be descended on them to inform them with what (is) in their hearts/minds . Say: "Mock/make fun , that God (is) bringing out what you are cautious/afraid of." |
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| Yusuf Ali | The Hypocrites are afraid lest a Sura should be sent down about them, showing them what is (really passing) in their hearts. Say: "Mock ye! But verily Allah will bring to light all that ye fear (should be revealed). |
| Pickthal | The hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. Say: Scoff (your fill)! Lo! Allah is disclosing what ye fear. |
| Arberry | The hypocrites are afraid, lest a sura should be sent down against them, telling thee what is in their hearts. Say: 'Mock on; God will bring forth what you fear.' |
| Shakir | The hypocrites fear lest a chapter should be sent down to them telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring forth what you fear. |
| Sarwar | The hypocrites are afraid that some revelation will be revealed, thus, making public what is in their hearts. (Muhammad), tell them, "Continue in your mockery; God will certainly let whatever causes you worry to take place". |
| Khalifa | The hypocrites worry that a sura may be revealed exposing what is inside their hearts. Say, "Go ahead and mock. GOD will expose exactly what you are afraid of." |
| Hilali/Khan | The hypocrites fear lest a Soorah (chapter of the Quran) should be revealed about them, showing them what is in their hearts. Say: "(Go ahead and) mock! But certainly Allah will bring to light all that you fear." |
| H/K/Saheeh | They hypocrites are apprehensive lest a surah be revealed about them, informing them of what is in their hearts. Say, "Mock [as you wish]; indeed, Allah will expose that which you fear." |
| Malik | The hypocrites are afraid lest a Surah should be sent down about them revealing to the Muslims what is in their hearts. Say: "Mock if you will, Allah will surely bring to light all that you fear."[64] |
| QXP | The hypocrites fear that a Surah might be revealed concerning them, exposing what is in their hearts. Say, "Go on mocking! Allah will bring to light exactly what you are dreading." |
| Maulana Ali | The hypocrites fear lest a chapter should be sent down concerning them, telling them plainly of what is in their hearts. Say: Go on mocking, surely Allah will bring to light what you fear. |
| Free Minds | The hypocrites fear that a chapter will be sent down which will expose what is in their hearts. Say: "Mock, for God will bring out what you fear." |
| Qaribullah | The hypocrites are afraid lest a chapter be sent down against them telling them what is in their hearts. Say: 'Mock if you will; Allah will surely bring forth what you are fearing. ' |
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| George Sale | The hypocrites are apprehensive lest a sura should be revealed concerning them, to declare unto them that which is in their hearts. Say unto them, scoff ye; but God will surely bring to light that which ye fear should be discovered. |
| JM Rodwell | The hypocrites are afraid lest a Sura should be sent down concerning them, to tell them plainly what is in their hearts. SAY: Scoff ye; but God will bring to light that which ye are afraid of. |
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| Asad | [Some of] the hypocrites dread lest a [new] surah be revealed [in evidence] against them, making them understand what is [really] in their hearts.' Say: "Go on mocking! Behold, God will bring to light the very thing that you are dreading!" |
at-Taubah 009:065
| 9:65 ولئن سالتهم ليقولن انما كنا نخوض ونلعب قل ابالله واياته ورسوله كنتم تستهزؤون |
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| Transliteration | Wala-in saaltahum layaqoolunna innama kunna nakhoodu wanalAAabu qul abiAllahi waayatihi warasoolihi kuntum tastahzi-oona |
| Literal | And if (E) you asked/questioned them, they will say (E): "But we were plunging into/engaging in conversation and we were playing/amusing ." Say: "Is with/by God and His evidences/verses , and His messenger you were mocking ?" |
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| Yusuf Ali | If thou dost question them, they declare (with emphasis): "We were only talking idly and in play." Say: "Was it at Allah, and His Signs, and His Messenger, that ye were mocking?" |
| Pickthal | And if thou ask them (O Muhammad) they will say: We did but talk and jest. Say: Was it at Allah and His revelations and His messenger that ye did scoff? |
| Arberry | And if thou questionest them, then assuredly they will say, 'We were only plunging and playing.' Say: 'What, then were you mocking God, and His signs, and His Messenger? |
| Shakir | And if you should question them, they would certainly say: We were only idly discoursing and sporting. Say: Was it at Allah and His communications and His Messenger that you mocked? |
| Sarwar | If you question them about their manners, they say, "We were only arguing for the sake of amusement." Ask them, "Were you mocking God, His revelations, and His Messenger?". |
| Khalifa | If you ask them, they would say, "We were only mocking and kidding." Say, "Do you realize that you are mocking GOD, and His revelations, and His messenger?" |
| Hilali/Khan | If you ask them (about this), they declare: "We were only talking idly and joking." Say: "Was it at Allah ( ), and His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (SAW) that you were mocking?" |
| H/K/Saheeh | And if you ask them, they will surely say, "We were only conversing and playing." Say, "Is it Allah and His verses and His Messenger that you were mocking?" |
| Malik | If you ask them, "what were you talking about?" They will promptly say: "We were only jesting and having fun." Say: "What, then! Were you mocking at Allah, His revelations and His Messenger?"[65] |
| QXP | And if you ask them (O Messenger), they will say, "We only talk and jest." Say, "Do you realize that you are mocking Allah, His Revelations and His Messenger?" |
| Maulana Ali | And if thou ask them, they would certainly say: We were only talking idly and sporting. Say: Was it Allah and His messages and His Messenger that you mocked? |
| Free Minds | And if you ask them they Say: "We were only jesting and playing." Say: "Is it in God and His verses and His messenger you were mocking?" |
| Qaribullah | If you question them, they will say: 'We were only plunging and playing. ' Say: 'Were you mocking Allah, His verses, and His Messenger? |
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| George Sale | And if thou ask them the reason of this scoffing, they say, verily we were only engaged in discourse, and jesting among ourselves. Say, do ye scoff at God and his signs, and at his Apostle? |
| JM Rodwell | And if thou question them, they will surely say, "We were only discoursing and jesting." SAY: What! do ye scoff at God, and His signs, and His Apostle? |
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| Asad | Yet, indeed, if thou wert to question them. they would surely answer, "We were only indulging in idle talk, and were playing [with words]."y' Say: "Were you, then. mocking at God and His messages and His Apostle? |
at-Taubah 009:066
| 9:66 لاتعتذروا قد كفرتم بعد ايمانكم ان نعف عن طائفة منكم نعذب طائفة بانهم كانوا مجرمين |
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| Transliteration | La taAAtathiroo qad kafartum baAAda eemanikum in naAAfu AAan ta-ifatin minkum nuAAaththib ta-ifatan bi-annahum kanoo mujrimeena |
| Literal | Do not apologize/find excuses, you had disbelieved after your belief, if We forgive/pardon on a group of people from you, We torture a group of people because they were criminals/sinners. |
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| Yusuf Ali | Make ye no excuses: ye have rejected Faith after ye had accepted it. If We pardon some of you, We will punish others amongst you, for that they are in sin. |
| Pickthal | Make no excuse. Ye have disbelieved after your (confession of) belief. If We forgive a party of you, a party of you We shall punish because they have been guilty. |
| Arberry | Make no excuses. You have disbelieved after your believing. If We forgive one party of you, We will chastise another party for that they were sinners.' |
| Shakir | Do not make excuses; you have denied indeed after you had believed; if We pardon a party of you, We will chastise (another) party because they are guilty. |
| Sarwar | Make no excuses. You have certainly turned back to disbelief. If We forgive one group of you, We must punish the other for they are guilty. |
| Khalifa | Do not apologize. You have disbelieved after having believed. If we pardon some of you, we will punish others among you, as a consequence of their wickedness. |
| Hilali/Khan | Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals, etc.). |
| H/K/Saheeh | Make no excuse; you have disbelieved after your belief. If We pardon one faction of you We will punish another faction because they were criminals. |
| Malik | Make no excuses now: you have rejected faith after your belief; even if We may pardon some of you who were not serious in participating, We will punish others amongst you, because they are criminals.[66] |
| QXP | "Make no excuse. You have disbelieved after your confession of belief." If We forgive a group of you, there is another group whom We shall punish since they have violated human rights by stealing the fruit of others' labor." (Unless they restore their rights (4:17), (9:102), (25:70), (27:11)). |
| Maulana Ali | Make no excuse, you disbelieved after your believing. If We pardon party of you, We shall chastise a party, because they are guilty. |
| Free Minds | Do not apologize, for you have rejected after your belief. If We pardon one group from you, We will punish another group. That is because they were criminals. |
| Qaribullah | Do not make excuses. You have disbelieved after you believed. If we forgive some of you, We will punish others, for they were sinners. ' |
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| George Sale | Offer not an excuse: Now are ye become infidels, after your faith. If we forgive a part of you, we will punish a part, for that they have been wicked doers. |
| JM Rodwell | Make no excuse: from faith ye have passed to infidelity! If we forgive some of you, we will punish others: for that they have been evil doers. |
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| Asad | Do not offer [empty] excuses! You have indeed denied the truth after [having professed] your belief [in it] -92 Though We may efface the sin of some of you, We shall chastise others - seeing that they were lostin sin.9' |
at-Taubah 009:067
| 9:67 المنافقون والمنافقات بعضهم من بعض يامرون بالمنكر وينهون عن المعروف ويقبضون ايديهم نسوا الله فنسيهم ان المنافقين هم الفاسقون |
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| Transliteration | Almunafiqoona waalmunafiqatu baAAduhum min baAAdin ya/muroona bialmunkari wayanhawna AAani almaAAroofi wayaqbidoona aydiyahum nasoo Allaha fanasiyahum inna almunafiqeena humu alfasiqoona |
| Literal | The hypocrites (M) and the hypocrites (F) some of them (are) from some (they are for each other), they order/command by the defiance of God and His orders/awfulness/obscenity , and they forbid/prevent from the kindness/generosity and they grasp/tighten/hold their hands, they forgot God, so He forgot them, that the hypocrites, they are the debauchers . |
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| Yusuf Ali | The Hypocrites, men and women, (have an understanding) with each other: They enjoin evil, and forbid what is just, and are close with their hands. They have forgotten Allah; so He hath forgotten them. Verily the Hypocrites are rebellious and perverse. |
| Pickthal | The hypocrites, both men and women, proceed one from another. They enjoin the wrong, and they forbid the right, and they withhold their hands (from spending for the cause of Allah). They forget Allah, so He hath forgotten them. Lo! the hypocrites, they are the transgressors. |
| Arberry | The hypocrites, the men and the women, are as one another; they bid to dishonour, and forbid honour; they keep their hands shut; they have forgotten God, and He has forgotten them. The hypocrites -- they are the ungodly. |
| Shakir | The hypocritical men and the hypocritical women are all alike; they enjoin evil and forbid good and withhold their hands; they have forsaken Allah, so He has forsaken them; surely the hypocrites are the transgressors. |
| Sarwar | Be they male or female hypocrites, they are the same. They make others commit sins, prevent them from doing good deeds, and restrain their hands (from spending for the cause of God). They have forgotten all about God who also has ignored them. The hypocrites indeed are evil-doers. |
| Khalifa | The hypocrite men and the hypocrite women belong with each other - they advocate evil and prohibit righteousness, and they are stingy. They forgot GOD, so He forgot them. The hypocrites are truly wicked. |
| Hilali/Khan | The hypocrites, men and women, are from one another, they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that Islam has forbidden), and forbid (people) from Al-Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and they close their hands (from giving (spending in Allahs Cause) alms, etc.). They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Fasiqoon (rebellious, disobedient to Allah). |
| H/K/Saheeh | The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. They have forgotten Allah, so He has forgotten them [accordingly]. Indeed, the hypocrites it is they who are the defiantly disobedient. |
| Malik | The hypocrite men and the hypocrite women, they are all alike. They enjoin what is evil, forbid what is just, and withhold their hands from doing good. They have forgotten Allah; so He has forgotten them. In fact the hypocrites are transgressors.[67] |
| QXP | The hypocrites, both men and women, are all of a kind. They enjoin the doing of what is wrong and forbid the doing of what is right, and withhold their hands from doing good. They are oblivious of Allah, and so He is oblivious of them. (Whoever forgets Allah, forgets himself and his honored stature of being a human (59:19)). Verily, the hypocrites drift away from humanity. |
| Maulana Ali | The hypocrites, men and women, are all alike. They enjoin evil and forbid good and withhold their hands. They have forsaken Allah, so He has forsaken them. Surely the hypocrites are the transgressors. |
| Free Minds | The hypocrite men and women, they are to each other. They order evil and deter from good, and they close their hands. They forgot God, so God forgot them; the hypocrites are the wicked. |
| Qaribullah | Be they men or women, the hypocrites are all alike. They order what is evil, forbid what is just, and tighten their purse strings. They forsook Allah, so Allah forsook them. Surely, the hypocrites are evildoers. |
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| George Sale | Hypocritical men and women are the one of them of the other: They command that which is evil, and forbid that which is just, and shut their hands from giving alms. They have forgotten God; wherefore He hath forgotten them: Verily the hypocrites are those who act wickedly. |
| JM Rodwell | Hypocritical men and women imitate one another. They enjoin what is evil, and forbid what is just, and shut up their hands. They have forgotten God, and He hath forgotten them. Verily, the hypocrites are the perverse doers. |
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| Asad | The hypocrites, both men and women. are all of a kind: they enjoin the doing of what is wrong and forbid the doing of what is right 9? and withhold their hands [from doing good]. They are oblivious of God, and so He is oblivious of them. Verily, the hypocrites-it is they, they who are truly iniquitously" |
at-Taubah 009:068
| 9:68 وعد الله المنافقين والمنافقات والكفار نار جهنم خالدين فيها هي حسبهم ولعنهم الله ولهم عذاب مقيم |
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| Transliteration | WaAAada Allahu almunafiqeena waalmunafiqati waalkuffara nara jahannama khalideena feeha hiya hasbuhum walaAAanahumu Allahu walahum AAathabun muqeemun |
| Literal | God promised the hypocrites (M) and the hypocrites (F) and the disbelievers Hell's fire immortally/eternally in it, it is enough for them, and God cursed/humiliated them and for them (is a) continuing torture. |
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| Yusuf Ali | Allah hath promised the Hypocrites men and women, and the rejecters, of Faith, the fire of Hell: Therein shall they dwell: Sufficient is it for them: for them is the curse of Allah, and an enduring punishment,- |
| Pickthal | Allah promiseth the hypocrites, both men and women, and the disbelievers fire of hell for their abode. It will suffice them. Allah curseth them, and theirs is lasting torment. |
| Arberry | God has promised the hypocrites, men and women, and the unbelievers, the fire of Gehenna, therein to dwell foreover. That is enough for them; God has cursed them; and there awaits them Like a lasting chastisement. |
| Shakir | Allah has promised the hypocritical men and the hypocritical women and the unbelievers the fire of hell to abide therein; it is enough for them; and Allah has cursed them and they shall have lasting punishment. |
| Sarwar | For the hypocrites and the unbelievers, God has prepared hell wherein they will live forever. Hell is their proper punishment. God has condemned them and they will suffer a permanent torment |
| Khalifa | GOD promises the hypocrite men and the hypocrite women, as well as the disbelievers, the fire of Hell, wherein they abide forever. It suffices them. GOD has condemned them; they have incurred an everlasting retribution. |
| Hilali/Khan | Allah has promised the hypocrites; men and women, and the disbelievers, the Fire of Hell, therein shall they abide. It will suffice them. Allah has cursed them and for them is the lasting torment. |
| H/K/Saheeh | Allah has promised the hypocrite men and hypocrite women and the disbelievers the fire of Hell, wherein they will abide eternally. It is sufficient for them. And Allah has cursed them, and for them is an enduring punishment. |
| Malik | Allah has promised the hypocrite men, the hypocrite women, and the unbelievers the fire of hell to live therein forever, a sufficient recompense. Allah has cursed them and they shall have a lasting punishment.[68] |
| QXP | Allah promises the hypocrites, both men and women, and the rejecters of the Truth, the fire of Hell for their abode. It suffices them. They deprive themselves of the Grace of Allah, and theirs is the lasting torment. |
| Maulana Ali | Allah promises the hypocrites, men and women, and the disbelievers the Fire of hell to abide therein. It is enough for them. And Allah curses them, and for them is a lasting chastisement. |
| Free Minds | God has promised the hypocrite men and women and the rejecters a Fire in Hell, in it they will abide; it will be enough for them. And God has cursed them and they will have a lasting retribution. |
| Qaribullah | Allah has promised the hypocrites, both men and women, and the unbelievers the Fire of Gehenna. They shall live in it for ever. It is sufficient for them. Allah has cursed them and for them is a lasting punishment. |
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| George Sale | God denounceth unto the hypocrites, both men and women, and to the unbelievers, the fire of hell; they shall remain therein for ever: This will be their sufficient reward; God hath cursed them, and they shall endure a lasting torment. |
| JM Rodwell | God promiseth the hypocritical men and women, and the unbelievers, the fire of Hell-therein shall they abide-this their sufficing portion! And God hath cursed them, and a lasting torment shall be theirs. |
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| Asad | God- has promised the hypocrites, both men and women-as well as the [outright] deniers of the truth-the fire of hell, therein to abide: this shall be their allotted portion. For, God has rejected them, and long-lasting suffering awaits them. |
at-Taubah 009:069
| 9:69 كالذين من قبلكم كانوا اشد منكم قوة واكثر اموالا واولادا فاستمتعوا بخلاقهم فاستمتعتم بخلاقكم كما استمتع الذين من قبلكم بخلاقهم وخضتم كالذي خاضوا اولئك حبطت اعمالهم في الدنيا والاخرة واولئك هم الخاسرون |
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| Transliteration | Kaallatheena min qablikum kanoo ashadda minkum quwwatan waakthara amwalan waawladan faistamtaAAoo bikhalaqihim faistamtaAAtum bikhalaqikum kama istamtaAAa allatheena min qablikum bikhalaqihim wakhudtum kaallathee khadoo ola-ika habitat aAAmaluhum fee alddunya waal-akhirati waola-ika humu alkhasiroona |
| Literal | As/like those from before them they were stronger than you, (in) strength/power and (with) more properties/possessions , and children, so they lived long/enjoyed with their good luck/fortune, so you lived long/enjoyed with your good luck/fortune, as those from before you lived long/enjoyed with their good luck/fortune, and you plunged into/engaged in conversation as/like who plunged into/engaged in conversation , those their deeds (are) wasted in the present world, and the end (other life), and those, they are the losers . |
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| Yusuf Ali | As in the case of those before you: they were mightier than you in power, and more flourishing in wealth and children. They had their enjoyment of their portion: and ye have of yours, as did those before you; and ye indulge in idle talk as they did. They!- their work are fruitless in this world and in the Hereafter, and they will lose (all spiritual good). |
| Pickthal | Even as those before you who were mightier than you in strength, and more affluent than you in wealth and children. They enjoyed their lot awhile, so ye enjoy your lot awhile even as those before you did enjoy their lot awhile. And ye prate even as they prated. Such are they whose works have perished in the world and the Hereafter. Such are they who are the losers. |
| Arberry | those before you, who were stronger than you in might, and more abundant in wealth and children; they took enjoyment in their share; so do you take enjoyment in your share, as those before you took enjoyment in their share. You have plunged as they plunged. Those -- their works have failed in this world and in the world to come; those -- they are the losers. |
| Shakir | Like those before you; they were stronger than you in power and more abundant in wealth and children, so they enjoyed their portion; thus have you enjoyed your portion as those before you enjoyed their portion; and you entered into vain discourses like the vain discourses in which entered those before you. These are they whose works are null in this world and the hereafter, and these are they who are the losers. |
| Sarwar | like that of those who lived before you, whose power, wealth, and children were much greater than yours. They enjoyed their share of the worldly gains and you, also, like them, have enjoyed yours. You have been sneaking among the people to cause trouble, just as they had been doing before you. Such people's deeds are devoid of all virtue both in this life and in the life hereafter. They indeed are lost. |
| Khalifa | Some of those before you were stronger than you, and possessed more money and children. They became preoccupied with their material possessions. Similarly, you have become preoccupied with your material possessions, just like those before you have become preoccupied. You have become totally heedless, just as they were heedless. Such are the people who nullify their works, both in this world and in the Hereafter; they are the losers. |
| Hilali/Khan | Like those before you, they were mightier than you in power, and more abundant in wealth and children. They had enjoyed their portion awhile, so enjoy your portion awhile as those before you enjoyed their portion awhile; and you indulged in play and pastime (and in telling lies against Allah and His Messenger Muhammad SAW) as they indulged in play and pastime. Such are they whose deeds are in vain in this world and in the Hereafter. Such are they who are the losers. |
| H/K/Saheeh | [You disbelievers are] like those before you; they were stronger than you in power and more abundant in wealth and children. They enjoyed their portion [of worldly enjoyment], and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged [in vanities] like that in which they engaged. [It is] those whose deeds have become worthless in this world and in the Hereafter, and it is they who are the losers. |
| Malik | Your behavior is just like those who have gone before you. They were mightier than you in power and more flourishing in wealth and children. They enjoyed their portion of this worldly life; thus have you enjoyed your portion as did those before you; and you have entered into vain discourses as they did. Consequently their deeds were fruitless in this world and in the Hereafter, and they are the ones who are the losers.[69] |
| QXP | There have been people like you before who were mightier than you in strength, more affluent than you in wealth and children and party. They enjoyed their share of this worldly life. And you have been enjoying your share, just as they did, and you indulge in idle talk as they did. Such are the people whose works have perished in the world and in the life to come. And it is they, yes, they who are the losers. |
| Maulana Ali | Like those before you -- they were stronger than you in power and had more wealth and children. So they enjoyed their portion; thus have you enjoyed your portion as those before you enjoyed their portion, and you indulge in idle talk as they did. These are they whose works are null in this world and the Hereafter, and these are they who are the losers. |
| Free Minds | Like those before them, they were more powerful than you, and with more wealth and offspring. They enjoyed their lives, and you enjoyed your lives as those before you enjoyed their lives; and you jested as they jested. They had their work crumble in this world and the next, and they were the losers. |
| Qaribullah | You are like those before you. They were stronger than you in might, and had greater riches and more children. They took enjoyment in their share, so do you take enjoyment in your share as those before you took enjoyment in their share. You have plunged as they plunged. Those, their works are annulled, failed in this world and in the Everlasting Life, those, they are the losers. |
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| George Sale | As they who have been before you, so are ye. They were superior to you in strength, and had more abundance of wealth and of children; and they enjoyed their portion in this world; and ye also enjoy your portion here, as they who have preceded you, enjoyed their portion. And ye engage your selves in vain discourses, like unto those wherein they engaged themselves. The works of these are vain both in this world, and in that which is to come; and these are they who perish. |
| JM Rodwell | Ye act like those who flourished before you. Mightier were they than you in prowess, and more abundant in wealth and children, and they enjoyed their portion: so ye also enjoy your portion, as they who were before you enjoyed theirs; and ye hold discourses |
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| Asad | [Say unto them: "You are] like those [hypocrites] who lived before your time. Greater than you were they in power, and richer in wealth and in children; and they enjoyed their share [of happiness]. And you have been enjoying your share -just as those who preceded you enjoyed their share; and you have been indulging in scurrilous talk -just as they indulged in it. It is they .whose works have come to nought in this world and in the life to come - and it is they, they who are the cost!"9' |
at-Taubah 009:070
| 9:70 الم ياتهم نبا الذين من قبلهم قوم نوح وعاد وثمود وقوم ابراهيم واصحاب مدين والمؤتفكات اتتهم رسلهم بالبينات فما كان الله ليظلمهم ولكن كانوا انفسهم يظلمون |
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| Transliteration | Alam ya/tihim nabao allatheena min qablihim qawmi noohin waAAadin wathamooda waqawmi ibraheema waas-habi madyana waalmu/tafikati atat-hum rusuluhum bialbayyinati fama kana Allahu liyathlimahum walakin kanoo anfusahum yathlimoona |
| Literal | Did not (the) information/news come to them (about) those from before them, Noah's nation, and Aad , and Thamud and Abraham's nation, and owners (of) Madya/Madyan, and the overturned cities ?Their messengers came to them with the evidences, so God was not to cause injustice to them/oppress them, and but they were themselves causing injustice/oppression. |
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| Yusuf Ali | Hath not the story reached them of those before them?- the People of Noah, and 'Ad, and Thamud; the People of Abraham, the men of Midian, and the cities overthrown. To them came their messengers with clear signs. It is not Allah Who wrongs them, but they wrong their own souls. |
| Pickthal | Hath not the fame of those before them reached them - the folk of Noah, A'ad, Thamud, the folk of Abraham, the dwellers of Midian and the disasters (which befell them)? Their messengers (from Allah) came unto them with proofs (of Allah's Sovereignty). So Allah surely wronged them not, but they did wrong themselves. |
| Arberry | Has there not come to you the tidings of those who were before you -- the people of Noah, Ad, Thamood, the people of Abraham, the men of Midian and the subverted cities? Their Messengers came to them with the clear signs God would not wrong them, but themselves they wronged. |
| Shakir | Has not the news of those before them come to them; of the people of Nuh and Ad and Samood, and the people of Ibrahim and the dwellers of Madyan and the overthrown cities; their messengers came to them with clear arguments; so it was not Allah Who should do them injustice, but they were unjust to themselves. |
| Sarwar | Have they not heard the stories of the people of Noah, the tribe of Ad, Thamud, the people of Abraham, the dwellers of the city of Midian, and those of the Subverted Cities? God's Messengers came to each of them with miracles. God did not do any injustice to them, but they wronged themselves. |
| Khalifa | Have they not learned anything from the previous generations; the people of Noah, `Aad, Thamood, the people of Abraham, the dwellers of Midyan, and the evildoers (of Sodom and Gomorrah)? Their messengers went to them with clear proofs. GOD never wronged them; they are the ones who wronged their own souls. |
| Hilali/Khan | Has not the story reached them of those before them? - The people of Nooh (Noah), Ad, and Thamood, the people of Ibraheem (Abraham), the dwellers of Madyan (Midian) and the cities overthrown (i.e. the people to whom Lout (Lot) preached), to them came their Messengers with clear proofs. So it was not Allah Who wronged them, but they used to wrong themselves. |
| H/K/Saheeh | Has there not reached them the news of those before them the people of Noah and [the tribes of] Aad and Thamud and the people of Abraham and the companions of Madyan and the towns overturned? Their messengers came to them with clear proofs. And Allah would never have wronged them, but they were wronging themselves. |
| Malik | Have they not heard the news of those who have gone before them? The people of Noah, Ad and Thamud; the people of Abraham, the men of Madyan and the cities which were overthrown. Their Messengers came to them with clear warnings; but they did not listen, Allah did not wrong them, but they wronged their own souls.[70] |
| QXP | Has not the history reached them of those before them? Of the People of Noah, Aad, Thamud, Abraham's folk, the dwellers of Midyan, and the disasters that befell them. Their Messengers had come to them with clear evidence of the Truth. Allah never did injustice to them. But they used to wrong their own people and thus wronged their own "Self". |
| Maulana Ali | Has not the story reached them of those before them -- of the people of Noah and ‘Ad and Thamud, and the people of Abraham and the dwellers of Midian and the overthrown cities? Their messengers came to them with clear arguments. So Allah wronged them not but they wronged themselves. |
| Free Minds | Did the news not come to them of those before them, the people of Noah and 'Aad and Thamud, and the people of Abraham, and the dwellers of Median, and those overthrown. Their messengers came to them with clarity; it was not God who wronged them, but it was themselves that they wronged. |
| Qaribullah | Have they not heard the news of those who have gone before them? The news of the nations of Noah, Aad and Thamood, of Abraham's nation, and the people of Midian and the ruined cities? Their Messengers showed them clear signs. Allah did not harm them, but they harmed themselves. |
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| George Sale | Have they not been acquainted with the history of those who have been before them? Of the people of Noah, and of Ad, and of Thamud, and of the people of Abraham, and of the inhabitants of Madian, and of the cities which were overthrown? Their Apostles came unto them with evident demonstrations: And God was not disposed to treat them unjustly; but they dealt unjustly with their own souls. |
| JM Rodwell | Hath not the history reached them of those who were before them?-of the people of Noah, and of Ad, and of Themoud, and of the people of Abraham, and of the inhabitants of Madian, and of the overthrown cities? Their apostles came to them with clear proofs o |
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| Asad | Have, then, the stories of those who preceded them never come within the ken of these [hypocrites and deniers of the truth]?-[the stories] of Noah's people, and of [the tribes of] `Ad and Thamud, and of Abraham's people, and of the folk of Madyan, and of the cities that were overthrown?" To [all of] them their apostles had come with all evidence of the truth. [but they rejected them:] and so it was not God who wronged them [by His punishment], but it was they who wronged themselves. |
at-Taubah 009:071
| 9:71 والمؤمنون والمؤمنات بعضهم اولياء بعض يامرون بالمعروف وينهون عن المنكر ويقيمون الصلاة ويؤتون الزكاة ويطيعون الله ورسوله اولئك سيرحمهم الله ان الله عزيز حكيم |
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| Transliteration | Waalmu/minoona waalmu/minatu baAAduhum awliyao baAAdin ya/muroona bialmaAAroofi wayanhawna AAani almunkari wayuqeemoona alssalata wayu/toona alzzakata wayuteeAAoona Allaha warasoolahu ola-ika sayarhamuhumu Allahu inna Allaha AAazeezun hakeemun |
| Literal | And the believers (M) and believers (F) some of them (are) guardians/allies (to) some, they order/command with the kindness/generosity , and they forbid/prevent from the defiance of God and His orders/obscenity ,and they keep up the prayers, and they give the charity/purification and they obey God and His messenger, those, God will have mercy upon them, that God (is) glorious/mighty , wise/judicious. |
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| Yusuf Ali | The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise. |
| Pickthal | And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger. As for these, Allah will have mercy on them. Lo! Allah is Mighty, Wise. |
| Arberry | And the believers, the men and the women, are friends one of the other; they bid to honour, and forbid dishonour; they perform the prayer, and pay the alms, and they obey God and His Messenger. Those -- upon them God will have mercy; God is All-mighty, All-wise. |
| Shakir | And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; (as for) these, Allah will show mercy to them; surely Allah is Mighty, Wise. |
| Sarwar | The believers, both male and female, are each other's guardians. They try to make others do good, prevent them from committing sins, perform their prayers, pay the religious tax, and obey God and His Messenger. God will have mercy on them; He is Majestic and All-wise. |
| Khalifa | The believing men and women are allies of one another. They advocate righteousness and forbid evil, they observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and they obey GOD and His messenger. These will be showered by GOD's mercy. GOD is Almighty, Most Wise. |
| Hilali/Khan | The believers, men and women, are Auliya (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Maroof (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise. |
| H/K/Saheeh | The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakah and obey Allah and His Messenger. Those Allah will have mercy upon them. Indeed, Allah is Exalted in Might and Wise. |
| Malik | The true believers, both men and women, are protectors of one another. They enjoin what is just and forbid what is evil; they establish Salah, pay Zakah, and obey Allah and His Messenger. It is they on whom Allah will have His mercy; surely Allah is Mighty, Wise.[71] |
| QXP | And the believers, both men and women, are colleagues one of another. They enjoin the doing of Right and forbid the doing of Wrong (The distinction between right and wrong will never be arbitrary. The Qur'an is the eternal Criterion of what is right and what is wrong (2:185)). Together, they help establish the Divine System, and set up the Just Economic Order of Zakat (9:60). This is how they obey Allah and His Messenger. These are the men and women on whom Allah will shower His Mercy. Allah is Mighty, Wise. |
| Maulana Ali | And the believers, men and women, are friends one of another. They enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger. As for these, Allah will have mercy on them. Surely Allah is Mighty, Wise. |
| Free Minds | And the believing men and women, they are allies to one another. They order good and deter from evil, and they hold the contact-method, and they contribute towards betterment, and they obey God and His messenger. God will have mercy on them; God is Noble, Wise. |
| Qaribullah | The believers, both men and women, are guides to each other. They order what is just and forbid what is evil; they establish their prayers and pay the obligatory charity and obey Allah and His Messenger. On these Allah will have mercy. He is Mighty, Wise. |
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| George Sale | And the faithful men, and the faithful women are friends one to another: They command that which is just, and they forbid that which is evil; and they are constant at prayer, and pay their appointed alms; and they obey God, and his Apostle: Unto these will God be merciful; for He is mighty and wise. |
| JM Rodwell | The faithful of both sexes are mutual friends: they enjoin what is just, and forbid what is evil; they observe prayer, and pay the legal impost, and they obey God and His Apostle. On these will God have mercy: verily, God is Mighty, Wise. |
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| Asad | AND [as for] the believers, both men and womenthey are close unto one another:99 they [all] enjoin the doing of what is right and forbid the doing of what is wrong, and are constant in prayer, and render the purifying dues, and pay heed unto God and His Apostle. It is they upon whom God will bestow His grace: verily, God is almighty, wise! |
at-Taubah 009:072
| 9:72 وعد الله المؤمنين والمؤمنات جنات تجري من تحتها الانهار خالدين فيها ومساكن طيبة في جنات عدن ورضوان من الله اكبر ذلك هو الفوز العظيم |
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| Transliteration | WaAAada Allahu almu/mineena waalmu/minati jannatin tajree min tahtiha al-anharu khalideena feeha wamasakina tayyibatan fee jannati AAadnin waridwanun mina Allahi akbaru thalika huwa alfawzu alAAatheemu |
| Literal | God promised the believers (M) and the believers (F) treed gardens/paradises the rivers flow from127below/beneath it immortally/eternally in it and beautiful residences in treed gardens/paradises (as) eternal residence, and acceptance/approval from God (is) greater that it is the winning/triumph , the great. |
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| Yusuf Ali | Allah hath promised to Believers, men and women, gardens under which rivers flow, to dwell therein, and beautiful mansions in gardens of everlasting bliss. But the greatest bliss is the good pleasure of Allah: that is the supreme felicity. |
| Pickthal | Allah promiseth to the believers, men and women, Gardens underneath which rivers flow, wherein they will abide - blessed dwellings in Gardens of Eden. And - greater (far)! - acceptance from Allah. That is the supreme triumph. |
| Arberry | God has promised the believers, men and women, gardens underneath which rivers flow, forever therein to dwell, and goodly dwelling-places in the Gardens of Eden; and greater, God's good pleasure; that is the mighty triumph. |
| Shakir | Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwellings in gardens of perpetual abode; and best of all is Allah's goodly pleasure; that is the grand achievement. |
| Sarwar | God has promised the believers gardens wherein streams flow and wherein they will live forever in the excellent mansions of the garden of Eden. What is more important than all this for them is that God is pleased with them. Such is the supreme triumph. |
| Khalifa | GOD promises the believing men and the believing women gardens with flowing streams, wherein they abide forever, and magnificent mansions in the gardens of Eden. And GOD's blessings and approval are even greater. This is the greatest triumph. |
| Hilali/Khan | Allah has promised to the believers -men and women, - Gardens under which rivers flow to dwell therein forever, and beautiful mansions in Gardens of Adn (Eden Paradise). But the greatest bliss is the Good Pleasure of Allah. That is the supreme success. |
| H/K/Saheeh | Allah has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from Allah is greater. It is that which is the great attainment. |
| Malik | Allah has promised to the believers, both men and women, gardens beneath which rivers flow, to live therein forever, and they will have beautiful mansions in these gardens of everlasting bliss. Best of all, they will have the good pleasure of Allah. Now that is the highest achievement.[72] |
| QXP | Allah promises to the believers, both men and women, Gardens underneath which rivers flow, wherein they will live forever, and magnificent dwellings in the Gardens of Eden. And Allah's Approval is the greatest of all Blessings. That is the Supreme Triumph. |
| Maulana Ali | Allah has promised to the believers, men and women, Gardens, wherein flow rivers, to abide therein, and goodly dwellings in Gardens of perpetual abode. And greatest of all is Allah’s goodly pleasure. That is the grand achievement. |
| Free Minds | God has promised the believing men and women gardens with rivers flowing beneath it, in which they will abide, and pleasing homes in the gardens of Eden. And the acceptance from God is the most important; such is the greatest success. |
| Qaribullah | Allah has promised the believing men and women gardens underneath which rivers flow, in which they shall live for ever. Goodly mansions in the Gardens of Eden, and the pleasure from Allah which is greater. That is the greatest winning. |
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| George Sale | God promiseth unto the true believers, both men and women, gardens through which rivers flow, wherein they shall remain for ever; and delicious dwellings in gardens of perpetual abode: But good will from God shall be their most excellent reward. This will be great felicity. |
| JM Rodwell | To the faithful, both men and women, God promiseth gardens 'neath which the rivers flow, in which they shall abide, and goodly mansions in the gardens of Eden. But best of all will be God's good pleasure in them. This will be the great bliss. |
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| Asad | God has promised the believers, both men and women, gardens through which running waters flow, therein to abide, and goodly dwellings in gardens of perpetual bliss:'?? but God's goodly acceptance is the greatest [bliss of all] -for this, this is the triumph supreme! |
at-Taubah 009:073
| 9:73 ياايها النبي جاهد الكفار والمنافقين واغلظ عليهم وماواهم جهنم وبئس المصير |
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| Transliteration | Ya ayyuha alnnabiyyu jahidi alkuffara waalmunafiqeena waoghluth AAalayhim wama/wahum jahannamu wabi/sa almaseeru |
| Literal | You, you the prophet, struggle/do your utmost (against) the disbelievers and the hypocrites, and be hard/rough on them, and their shelter/refuge (is) Hell , and how bad (is) the end/destination? |
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| Yusuf Ali | O Prophet! strive hard against the unbelievers and the Hypocrites, and be firm against them. Their abode is Hell,- an evil refuge indeed. |
| Pickthal | O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey's end. |
| Arberry | O Prophet, struggle with the unbelievers and hypocrites, and be thou harsh with them; their refuge is Gehenna -- an evil homecoming! |
| Shakir | O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination. |
| Sarwar | Prophet, fight the unbelievers and hypocrites vehemently for the cause of God. Their dwelling is hell, a terrible destination! |
| Khalifa | O you prophet, strive against the disbelievers and the hypocrites, and be stern in dealing with them. Their destiny is Hell; what a miserable abode! |
| Hilali/Khan | O Prophet (Muhammad SAW)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell, - and worst indeed is that destination. |
| H/K/Saheeh | O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination. |
| Malik | O Prophet! Make Jihad against the unbelievers and the hypocrites and be firm against them. Hell shall be their home; and it is the worst of all homes.[73] |
| QXP | O Prophet! (Establishment of the Divine System will build a paradise on earth. But you will meet staunch opposition). Strive hard against the rejecters of the Truth and the hypocrites! And be tough with them without the least inclination towards compromise in matters of Ideology. Their ultimate abode is Hell, a miserable destination indeed. |
| Maulana Ali | O Prophet, strive hard against the disbelievers and the hypocrites and be firm against them. And their abode is hell, and evil is the destination. |
| Free Minds | O prophet, strive against the rejecters and the hypocrites and be firm against them. Their dwelling is Hell, what a miserable destiny! |
| Qaribullah | O Prophet, struggle with the unbelievers and the hypocrites and be harsh with them. Gehenna shall be their refuge an evil arrival. |
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| George Sale | O prophet, wage war against the unbelievers and the hypocrites, and be severe unto them: For their dwelling shall be hell; an unhappy journey shall it be thither! |
| JM Rodwell | O Prophet! contend against the infidels and the hypocrites, and be rigorous with them: Hell shall be their dwelling place! Wretched the journey thither! |
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| Asad | O PROPHET! Strive hard against the deniers of the truth and the hypocrites, and be adamant with them.'?' And [if they do not repent,] their goal shall be hell -and how vile a journey's end! |
at-Taubah 009:074
| 9:74 يحلفون بالله ماقالوا ولقد قالوا كلمة الكفر وكفروا بعد اسلامهم وهموا بما لم ينالوا ومانقموا الا ان اغناهم الله ورسوله من فضله فان يتوبوا يك خيرا لهم وان يتولوا يعذبهم الله عذابا اليما في الدنيا والاخرة ومالهم في الارض من ولي ولانصير |
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| Transliteration | Yahlifoona biAllahi ma qaloo walaqad qaloo kalimata alkufri wakafaroo baAAda islamihim wahammoo bima lam yanaloo wama naqamoo illa an aghnahumu Allahu warasooluhu min fadlihi fa-in yatooboo yaku khayran lahum wa-in yatawallaw yuAAaththibhumu Allahu AAathaban aleeman fee alddunya waal-akhirati wama lahum fee al-ardi min waliyyin wala naseerin |
| Literal | They swear/take oath by God, (that) they did not say, and (but) they had said the disbelief's word/expression ,and they disbelieved after their Islam/submission/surrender, and they got interested/resolved with what they did not take/receive/obtain, and they did not revenge/criticize except that God and His messenger enriched them from His grace , so if they repent (it will) be best for them, and if they turn away, God tortures them a painful torture in the present world and the end (other life), and in the earth/Planet Earth no guardian/ally and nor victorior/savior (be) for them . |
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| Yusuf Ali | They swear by Allah that they said nothing (evil), but indeed they uttered blasphemy, and they did it after accepting Islam; and they meditated a plot which they were unable to carry out: this revenge of theirs was (their) only return for the bounty with which Allah and His Messenger had enriched them! If they repent, it will be best for them; but if they turn back (to their evil ways), Allah will punish them with a grievous penalty in this life and in the Hereafter: They shall have none on earth to protect or help them. |
| Pickthal | They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have no protecting friend nor helper in the earth. |
| Arberry | They swear by God that they said nothing, but they indeed said the word of unbelief and disbelieved, after they had surrendered. They purposed what they never attained to, and they took revenge only that God enriched them, and His Messenger, of His bounty. So if they repent it will be better for them; if they turn away, God will chastise them with a painful chastisement in this world and the next; on the earth they have no protector or helper. |
| Shakir | They swear by Allah that they did not speak, and certainly they did speak, the word of unbelief, and disbelieved after their Islam, and they had determined upon what they have not been able to effect, and they did not find fault except because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper. |
| Sarwar | They (the hypocrites) swear by the Name of God (to make others believe in what they are saying). They have spoken the testimony of disbelief and have then turned back to disbelief. They have made unsuccessful attempts to cause trouble. There is no other reason for their ungratefulness except that God and His Messenger enriched them through their favors. If they repent, it will be better for them, but if they turn away (from the faith), God will make them suffer a painful punishment both in this life and in the life hereafter. They will find no guardian nor any helper in the land. |
| Khalifa | They swear by GOD that they never said it, although they have uttered the word of disbelief; they have disbelieved after becoming submitters. In fact, they gave up what they never had. They have rebelled even though GOD and His messenger have showered them with His grace and provisions. If they repent, it would be best for them. But if they turn away, GOD will commit them to painful retribution in this life and in the Hereafter. They will find no one on earth to be their lord and master. |
| Hilali/Khan | They swear by Allah that they said nothing (bad), but really they said the word of disbelief, and they disbelieved after accepting Islam, and they resolved that (plot to murder Prophet Muhammad SAW) which they were unable to carry out, and they could not find any cause to do so except that Allah and His Messenger had enriched them of His Bounty. If then they repent, it will be better for them, but if they turn away, Allah will punish them with a painful torment in this worldly life and in the Hereafter. And there is none for them on earth as a Walee (supporter, protector) or a helper. |
| H/K/Saheeh | They swear by Allah that they did not say [anything against the Prophet] while they had said the word of disbelief and disbelieved after their [pretense of] Islam and planned that which they were not to attain. And they were not resentful except [for the fact] that Allah and His Messenger had enriched them of His bounty. So if they repent, it is better for them; but if they turn away, Allah will punish them with a painful punishment in this world and the Hereafter. And there will not be for them on earth any protector or helper. |
| Malik | They swear by Allah that they said nothing when in fact they uttered the words of unbelief and they committed Kufr after accepting Islam. They meditated a plot which they were unable to carry out. They had no reason to be revengeful, except that Allah and His Messenger had enriched them through His bounty. Therefore, if they repent it will indeed be better for them; but if they turn back (do not repent) Allah will punish them with a painful punishment in this life and in the Hereafter, and they shall have none on earth to protect or help them.[74] |
| QXP | (The hypocrites) swear by Allah that they have said nothing wrong. Yet they most certainly have uttered a word of disbelief (9:61-62). And have denied the Truth after professing their surrender to Allah. They were aiming at something beyond their reach (attaining inner peace without sincerity to the Divine Guidance). And they could find no fault in the Divine System except that Allah has enriched them and caused His Messenger to enrich them out of His Bounty. Hence, it will be good for them if they repent and correct themselves. But if they still turn away, Allah will cause them to suffer grievous retribution in this world and in the life to come. And they will have no protector or helper in the earth. |
| Maulana Ali | They swear by Allah that they said nothing. And certainly they did speak the word of disbelief, and disbelieved after their Islam, and they purposed that which they could not attain. And they sought revenge only because Allah -- as well as His Messenger -- had enriched them out of His grace. So if they repent, it will be good for them; and if they turn away, Allah will chastise them with a painful chastisement in this world and the Hereafter; and they shall have in the earth neither a friend nor a helper. |
| Free Minds | They swear by God that they did not say it, while they had said the word of rejection, and they rejected after they had surrendered, and they were concerned with what they could not possess; and they could not find any fault except that God and His messenger had enriched them from His bounty. If they repent it is better for them, and if they turn away, then God will punish them severely in this world and the next. They will not have on Earth any ally or supporter. |
| Qaribullah | They swear by Allah that they said nothing. Yet they did utter the word of disbelief and disbelieved after they had submitted. They intended what they never attained to, and took revenge only that Allah enriched them, and His Messenger, of His Bounty. If they repent, it will indeed be better for them; but if they turn away, Allah will sternly punish them both in this world and in the Everlasting Life. They have none on earth to protect or help them. |
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| George Sale | They swear by God that they said not what they are charged with: Yet they spake the word of infidelity, and became unbelievers, after they had embraced Islam. And they designed that which they could not effect; and they did not disapprove the design for any other reason, than because God and his Apostle had inriched them, of his bounty. If they repent, it will be better for them; but if they relapse, God will punish them with a grievous torment, in this world and in the next; and they shall have no patron on earth, nor any protector. |
| JM Rodwell | They swear by God that they said no such thing: yet spake they the word of infidelity, and from Muslims became unbelievers! They planned what they could not effect; and only disapproved of it because God and His Apostle had enriched them by His bounty! If |
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| Asad | [The hypocrites] swear by God that they have said nothing [wrong]; yet most certainly have they uttered a saying which amounts to a denial of the truth,'? and have [thus] denied the truth after [having professed] their self-surrender to God: for they were aiming at something which was beyond their reach. And they could find no fault [with the Faith] save that God had enriched them and [caused] His Apostle [to enrich them] out of His bounty!'?? Hence, if they repent, it will be for their own good. but if they turn away, God will cause them to suffer grievous suffering in this world and in the life to come, and they will find no helper on earth, and none to give [them] succour. |
at-Taubah 009:075
| 9:75 ومنهم من عاهد الله لئن اتانا من فضله لنصدقن ولنكونن من الصالحين |
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| Transliteration | Waminhum man AAahada Allaha la-in atana min fadlihi lanassaddaqanna walanakoonanna mina alssaliheena |
| Literal | And from them who promised God: "If (E) He gave us from His grace/favour we will give charity (E) and we will be/become from the correct/righteous." |
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| Yusuf Ali | Amongst them are men who made a covenant with Allah, that if He bestowed on them of His bounty, they would give (largely) in charity, and be truly amongst those who are righteous. |
| Pickthal | And of them is he who made a covenant with Allah (saying): If He give us of His bounty we will give alms and become of the righteous. |
| Arberry | And some of them have made covenant with God: 'If He gives us of His bounty, we will make offerings and be of the righteous.' |
| Shakir | And there are those of them who made a covenant with Allah: If He give us out of His grace, we will certainly give alms and we will certainly be of the good. |
| Sarwar | Some of them have promised God that if He will favor them, they will certainly spend for His cause and be righteous ones. |
| Khalifa | Some of them even pledged: "If GOD showered us with His grace, we would be charitable, and would lead a righteous life." |
| Hilali/Khan | And of them are some who made a covenant with Allah (saying): "If He bestowed on us of His Bounty, we will verily, give Sadaqah (Zakat and voluntary charity in Allahs Cause) and will be certainly among those who are righteous." |
| H/K/Saheeh | And among them are those who made a covenant with Allah, [saying], "If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous." |
| Malik | There are some among them who made a covenant with Allah saying: "If He bestows on us His bounty, we will spend in charity and become truly of the righteous."[75] |
| QXP | And among them are those who promise Allah, "If He gives us of His Bounty we will certainly spend in charity and will certainly become of the righteous, the ones who help others." |
| Maulana Ali | And of them are those who made a covenant with Allah: If He give us out of His grace, we will certainly give alms and be of the righteous. |
| Free Minds | And from them are those who pledged to God: "If He gives us from His bounty, then we will believe and we will be amongst the upright." |
| Qaribullah | Some of them have made a covenant with Allah, 'If Allah gives to us of His bounty, we will give charity and be of the righteous. ' |
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| George Sale | There are some of them who made a covenant with God, saying, verily if He give us of his abundance, we will give alms, and become righteous people. |
| JM Rodwell | Some there are of them who made this agreement with God-"If truly He give us of His bounties, we will surely give alms and surely be of the righteous." |
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| Asad | And among them are such as vow unto God, "If indeed He grant us [something] out of His bounty, we shall most certainly spend in charity, and shall most certainly be among the righteous!" |
at-Taubah 009:076
| 9:76 فلما اتاهم من فضله بخلوا به وتولوا وهم معرضون |
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| Transliteration | Falamma atahum min fadlihi bakhiloo bihi watawallaw wahum muAAridoona |
| Literal | So when He gave them from His grace/favour they were stingy/miser with it, and they turned away and (while) they are objecting/opposing . |
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| Yusuf Ali | But when He did bestow of His bounty, they became covetous, and turned back (from their covenant), averse (from its fulfilment). |
| Pickthal | Yet when He gave them of His bounty, they hoarded it and turned away, averse; |
| Arberry | Nevertheless, when He gave them of His bounty they were niggardly of it, and turned away, swerving aside. |
| Shakir | But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew. |
| Sarwar | But when His favors were bestowed on them, they became niggardly and in disregard broke their promise. |
| Khalifa | But when He did shower them with His provisions, they became stingy, and turned away in aversion. |
| Hilali/Khan | Then when He gave them of His Bounty, they became niggardly (refused to pay the Sadaqah (Zakat or voluntary charity)), and turned away, averse. |
| H/K/Saheeh | But when he gave them from His bounty, they were stingy with it and turned away while they refused. |
| Malik | But when He did bestow of His bounty they became stingy, turned back from their covenant and became evasive.[76] |
| QXP | Yet, when He gave them His Bounty they hoarded it and turned away from their promise. |
| Maulana Ali | But when He gave them out of His grace, they became niggardly of it and they turned away and they are averse. |
| Free Minds | So when He gave them of His bounty, they became stingy with it, and they turned away while they were averse. |
| Qaribullah | But when Allah had bestowed His bounty on them they became greedy and turned away, swerving aside. |
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| George Sale | Yet when He had given unto them of his abundance, they became covetous thereof, and turned back, and retired afar off. |
| JM Rodwell | Yet when he had vouchsafed them of His bounty, they became covetous thereof, and turned their backs, and withdrew afar off: |
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| Asad | But as soon as He has given them [aught] out of His bounty. they cling to it niggardly, and turn away in their obstinacy [from all that they have vowed]: |
at-Taubah 009:077
| 9:77 فاعقبهم نفاقا في قلوبهم الى يوم يلقونه بما اخلفوا الله ماوعدوه وبما كانوا يكذبون |
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| Transliteration | FaaAAqabahum nifaqan fee quloobihim ila yawmi yalqawnahu bima akhlafoo Allaha ma waAAadoohu wabima kanoo yakthiboona |
| Literal | So hypocrisy in their hearts/minds followed/succeeded them to a day they meet/find Him because (of) what they broke (their promise to) God (in) what they promised Him, and because (of) what they were lying/denying . |
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| Yusuf Ali | So He hath put as a consequence hypocrisy into their hearts, (to last) till the Day, whereon they shall meet Him: because they broke their covenant with Allah, and because they lied (again and again). |
| Pickthal | So He hath made the consequence (to be) hypocrisy in their hearts until the day when they shall meet Him, because they broke their word to Allah that they promised Him, and because they lied. |
| Arberry | So as a consequence He put hypocrisy into their hearts, until the day they meet Him, for that they failed God in that they promised Him and they were liars. |
| Shakir | So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies. |
| Sarwar | God will, for their disregard of their promise and their telling lies, place hypocrisy in their hearts which will not leave them until they face the consequences of their deeds. |
| Khalifa | Consequently, He plagued them with hypocrisy in their hearts, till the day they meet Him. This is because they broke their promises to GOD, and because of their lying. |
| Hilali/Khan | So He punished them by putting hypocrisy into their hearts till the Day whereon they shall meet Him, because they broke that (covenant with Allah) which they had promised Him and because they used to tell lies. |
| H/K/Saheeh | So He penalized them with hypocrisy in their hearts until the Day they will meet Him because they failed Allah in what they promised Him and because they [habitually] used to lie. |
| Malik | He put hypocrisy into their hearts to last till the Day wherein they shall meet Him as a consequence of their breach of covenant with Allah and the lies they told.[77] |
| QXP | Allah's Law instilled hypocrisy in their hearts till the Day they meet Him (until their demise). This is because they broke their word to Allah that they promised Him, and because they lied again and again. |
| Maulana Ali | So He requited them with hypocrisy in their hearts till the day when they meet Him, because they broke their promise with Allah and because they lied. |
| Free Minds | Thus, hypocrisy followed in their hearts until the Day they meet Him; that is for breaking what they promised God, and for what they were lying. |
| Qaribullah | He has caused hypocrisy to be in their hearts till the Day they meet Him, because they have changed what they promised Allah and because they were liars. |
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| George Sale | Wherefore He hath caused hypocrisy to succeed in their hearts, until the day whereon they shall meet Him; for that they failed to perform unto God that which they had promised Him, and for that they prevaricated. |
| JM Rodwell | So He caused hypocrisy to take its turn in their hearts, until the day on which they shall meet Him-for that they failed their promise to God, and that they were liars! |
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| Asad | whereupon He causes hypocrisy to take root in their hearts, [therein to remain] until the Day on which they shall meet Him - because they have failed to fulfil the vow which they had made unto God, and because they were wont to lie." |
at-Taubah 009:078
| 9:78 الم يعلموا ان الله يعلم سرهم ونجواهم وان الله علام الغيوب |
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| Transliteration | Alam yaAAlamoo anna Allaha yaAAlamu sirrahum wanajwahum waanna Allaha AAallamu alghuyoobi |
| Literal | Did they not know that God knows their secret and their confidential talk/secret conversation, and that God (is) all knower (of) the unseens/invisible/(unknowns)? |
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| Yusuf Ali | Know they not that Allah doth know their secret (thoughts) and their secret counsels, and that Allah knoweth well all things unseen? |
| Pickthal | Know they not that Allah knoweth both their secret and the thought that they confide, and that Allah is the Knower of Things Hidden? |
| Arberry | Did they not know that God knows their secret and what they conspire together, and that God knows the things unseen? |
| Shakir | Do they not know that Allah knows their hidden thoughts and their secret counsels, and that Allah is the great Knower of the unseen things? |
| Sarwar | Were they not aware that God knows all that they hide or whisper and that He has absolute knowledge of the unseen?. |
| Khalifa | Do they not realize that GOD knows their secrets, and their conspiracies, and that GOD is the Knower of all secrets? |
| Hilali/Khan | Know they not that Allah knows their secret ideas, and their Najwa (secret counsels), and that Allah is the All-Knower of the unseen. |
| H/K/Saheeh | Did they not know that Allah knows their secrets and their private conversations and that Allah is the Knower of the unseen? |
| Malik | Are they not aware that Allah knows their secret thoughts and their secret counsels, and that Allah knows fully well all that is hidden?[78] |
| QXP | Do they not know that Allah knows their thoughts and secret consultations and that Allah is the Great Knower of Things Hidden? |
| Maulana Ali | Know they not that Allah knows their hidden thoughts and their secret counsels, and that Allah is the great Knower of the unseen things? |
| Free Minds | Did they not know that God knows their secrets, and their conspiracies, and that God is the knower of all the unseen? |
| Qaribullah | Did they not know that Allah knows their secret and what they conspire together, and that Allah knows all the unseen? |
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| George Sale | Do they not know that God knoweth whatever they conceal, and their private discourses; and that God is the knower of secrets? |
| JM Rodwell | Know they not that God knoweth their secrets and their private talk, and that God knoweth the secret things? |
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| Asad | Do they not know that God knows [all] their hidden thoughts and their secret confabulations, and that God knows fully all the things that are beyond the reach of human perception'? |
at-Taubah 009:079
| 9:79 الذين يلمزون المطوعين من المؤمنين في الصدقات والذين لايجدون الا جهدهم فيسخرون منهم سخر الله منهم ولهم عذاب اليم |
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| Transliteration | Allatheena yalmizoona almuttawwiAAeena mina almu/mineena fee alssadaqati waallatheena la yajidoona illa juhdahum fayaskharoona minhum sakhira Allahu minhum walahum AAathabun aleemun |
| Literal | Those who backbite/find fault in the volunteers from the believers in the charities, and those who do not find except their struggle/exertion so they humiliate/ridicule from them, God mocked/ridiculed from them, and for them (is) a painful torture. |
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| Yusuf Ali | Those who slander such of the believers as give themselves freely to (deeds of) charity, as well as such as can find nothing to give except the fruits of their labour,- and throw ridicule on them,- Allah will throw back their ridicule on them: and they shall have a grievous penalty. |
| Pickthal | Those who point at such of the believers as give the alms willingly and such as can find naught to give but their endeavours, and deride them - Allah (Himself) derideth them. Theirs will be a painful doom. |
| Arberry | Those who find fault with the believers who volunteer their freewill offerings, and those who find nothing but their endeavour they deride -- God derides them; for them awaits a painful chastisement. |
| Shakir | They who taunt those of the faithful who give their alms freely, and those who give to the extent of their earnings and scoff at them; Allah will pay them back their scoffing, and they shall have a painful chastisement. |
| Sarwar | God mocks those (hypocrites) who blame and mock the rich or poor believers who donate to the welfare funds, and He has prepared a painful torment for them. |
| Khalifa | Those who criticize the generous believers for giving too much, and ridicule the poor believers for giving too little, GOD despises them. They have incurred a painful retribution. |
| Hilali/Khan | Those who defame such of the believers who give charity (in Allahs Cause) voluntarily, and those who could not find to give charity (in Allahs Cause) except what is available to them, so they mock at them (believers), Allah will throw back their mockery on them, and they shall have a painful torment. |
| H/K/Saheeh | Those who criticize the contributors among the believers concerning [their] charities and [criticize] the ones who find nothing [to spend] except their effort, so they ridicule them Allah will ridicule them, and they will have a painful punishment. |
| Malik | As for those that taunt the believers who give freely and ridicule those who find nothing to give except the fruits of their labor; Allah will throw back their ridicule on them and they shall have a painful punishment.[79] |
| QXP | It is these hypocrites who find fault with such of the believers who give generously, and they find fault with such believers who have nothing to give but the fruit of their toil and labor. They ridicule them all. Allah's Law of Requital will cause their ridicule to rebound on themselves, and grievous suffering awaits them. |
| Maulana Ali | Those who taunt the free givers of alms among the believers as well as those who cannot find anything (to give) but with their hard labour -- they scoff at them. Allah will pay them back their mockery; and for them is a painful chastisement. |
| Free Minds | Those who criticize the volunteers among the believers in charities; that they only have their effort to give; so they mock them. God mocks them, and they will have a painful retribution. |
| Qaribullah | As for those who taunt the believers who give charity voluntarily, and scoff at those who give according to their means, Allah will scoff at them. Theirs shall be a painful punishment. |
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| George Sale | They who traduce such of the believers as are liberal in giving alms beyond what they are obliged, and those who find nothing to give, but what they gain by their industry; and therefore scoff at them: God shall scoff at them, and they shall suffer a grievous punishment. |
| JM Rodwell | They who traduce such of the faithful as give their alms freely, and those who find nothing to give but their earnings, and scoff at them, God shall scoff at them; and there is a grievous torment in store for them. |
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| Asad | [It is these hypocrites] who find fault with such of the believers as give for the sake of God'?' more than they are duty-bound to give, as well as with, such as find nothing [to give] beyond [the meagre fruits of] their toil, and who scoff at them [all].'os God will cause their scoffing to rebound on themselves." and grievous suffering awaits them. |
at-Taubah 009:080
| 9:80 استغفر لهم او لاتستغفر لهم ان تستغفر لهم سبعين مرة فلن يغفر الله لهم ذلك بانهم كفروا بالله ورسوله والله لايهدي القوم الفاسقين |
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| Transliteration | Istaghfir lahum aw la tastaghfir lahum in tastaghfir lahum sabAAeena marratan falan yaghfira Allahu lahum thalika bi-annahum kafaroo biAllahi warasoolihi waAllahu la yahdee alqawma alfasiqeena |
| Literal | Ask for forgiveness for them or you do not ask for forgiveness for them, if you ask for forgiveness for them seventy time(s), so God will never/not forgive for them, that (is) because they (E) disbelieved by God and His messenger, and God does not guide the nation the debauchers . |
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| Yusuf Ali | Whether thou ask for their forgiveness, or not, (their sin is unforgivable): if thou ask seventy times for their forgiveness, Allah will not forgive them: because they have rejected Allah and His Messenger: and Allah guideth not those who are perversely rebellious. |
| Pickthal | Ask forgiveness for them (O Muhammad), or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them. That is because they disbelieved in Allah and His messenger, and Allah guideth not wrongdoing folk. |
| Arberry | Ask pardon for them, or ask not pardon for them; if thou askest pardon for them seventy times, God will not pardon them; that, because they disbelieved in God and His Messenger; God guides not the people of the ungodly. |
| Shakir | Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Messenger, and Allah does not guide the transgressing people. |
| Sarwar | (Muhammad), whether you ask God to forgive them or not, He will never do so, even if you were to beg seventy times; they have disbelieved in God and His Messenger and God does not guide the evil-doers. |
| Khalifa | Whether you ask forgiveness for them, or do not ask forgiveness for them - even if you ask forgiveness for them seventy times - GOD will not forgive them. This is because they disbelieve in GOD and His messenger. GOD does not guide the wicked people. |
| Hilali/Khan | Whether you (O Muhammad SAW) ask forgiveness for them (hypocrites) or ask not forgiveness for them (and even) if you ask seventy times for their forgiveness Allah will not forgive them, because they have disbelieved in Allah and His Messenger (Muhammad SAW). And Allah guides not those people who are Fasiqoon (rebellious, disobedient to Allah). |
| H/K/Saheeh | Ask forgiveness for them, [O Muúammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times never will Allah forgive them. That is because they disbelieved in Allah and His Messenger, and Allah does not guide the defiantly disobedient people. |
| Malik | O Prophet! It is the same, whether you ask forgiveness for them or not; even if you ask for their forgiveness seventy times, Allah is not going to forgive them: because they have disbelieved Allah and His Messenger. Allah does not guide those who are transgressors.[80] |
| QXP | (O Prophet! You very compassionately ask forgiveness for them.) It does not matter if you ask forgiveness for them, or not, Allah will not forgive them even if you ask seventy times for their forgiveness. They have rejected Allah and His Messenger. Allah does not intervene to guide people who intentionally drift away from the Right Path. |
| Maulana Ali | Ask forgiveness for them or ask not forgiveness for them. Even if thou ask forgiveness for them seventy times, Allah will not forgive them. This is because they disbelieve in Allah and His Messenger. And Allah guides not the transgressing people. |
| Free Minds | Whether you seek forgiveness for them, or do not seek forgiveness for them. If you seek forgiveness for them seventy times, God will not forgive them. That is because they have rejected God and His messenger; and God does not guide the wicked people. |
| Qaribullah | (It is the same) whether or not you beg forgiveness for them. If you beg forgiveness for them seventy times Allah will not forgive them, for they have disbelieved in Allah and His Messenger. Allah does not guide the evildoers. |
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| George Sale | Ask forgiveness for them, or do not ask forgiveness for them; it will be equal. If thou ask forgiveness for them seventy times, God will by no means forgive them. This is the divine pleasure, for that they believe not in God, and his Apostle; and God directeth not the ungodly people. |
| JM Rodwell | Ask thou forgiveness for them, or ask it not, it will be the same. If thou ask forgiveness for them seventy times, God will by no means forgive them. This, for that they believe not in God and His Apostle! And God guideth not the ungodly people. |
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| Asad | [And] whether thou dost pray [unto God] that they be forgiven or dost not pray for them - [it will all be the same: for even] if thou wert to pray seventy times? that they be forgiven, God will not forgive them, seeing that they are bent on denying God and His Apostle. And God does not bestow His guidance upon such iniquitous folk. |
at-Taubah 009:081
| 9:81 فرح المخلفون بمقعدهم خلاف رسول الله وكرهوا ان يجاهدوا باموالهم وانفسهم في سبيل الله وقالوا لاتنفروا في الحر قل نار جهنم اشد حرا لو كانوا يفقهون |
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| Transliteration | Fariha almukhallafoona bimaqAAadihim khilafa rasooli Allahi wakarihoo an yujahidoo bi-amwalihim waanfusihim fee sabeeli Allahi waqaloo la tanfiroo fee alharri qul naru jahannama ashaddu harran law kanoo yafqahoona |
| Literal | The remaining behind rejoiced/delighted with their seat/sitting place (position) opposite/behind God's messenger, and they hated that they struggle/exert with their properties/wealths and themselves in Gods' sake , and they said: "Do not rush/hasten in the heat." Say: "Hell's fire (is) stronger heat, if they were understanding/learning ." |
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| Yusuf Ali | Those who were left behind (in the Tabuk expedition) rejoiced in their inaction behind the back of the Messenger of Allah: they hated to strive and fight, with their goods and their persons, in the cause of Allah: they said, "Go not forth in the heat." Say, "The fire of Hell is fiercer in heat." If only they could understand! |
| Pickthal | Those who were left behind rejoiced at sitting still behind the messenger of Allah, and were averse to striving with their wealth and their lives in Allah's way. And they said: Go not forth in the heat! Say: The fire of hell is more intense of heat, if they but understood. |
| Arberry | Those who were left behind rejoiced in tarrying behind the Messenger of God, and were averse to struggle with their possessions and their selves in the way of God. They said, 'Go not forth in the heat.' Say: 'Gehenna's fire is hotter, did they but understand.' |
| Shakir | Those who were left behind were glad on account of their sitting behind Allah's Messenger and they were averse from striving m Allah's way with their property and their persons, and said: Do not go forth in the heat. Say: The fire of hell is much severe in heat. Would that they understood (it). |
| Sarwar | Those who did not take part in the battle (of Tabuk), were glad about their staying home against the order of the Messenger of God. They did not want to fight for the cause of God with their property and in person and said, "Do not march (to the battle) on the hot days." (Muhammad), tell them, "The heat of hell fire is much more severe, if only you would understand." |
| Khalifa | The sedentary rejoiced in their staying behind the messenger of GOD, and hated to strive with their money and their lives in the cause of GOD. They said, "Let us not mobilize in this heat!" Say, "The fire of Hell is much hotter," if they could only comprehend. |
| Hilali/Khan | Those who stayed away (from Tabuk expedition) rejoiced in their staying behind the Messenger of Allah; they hated to strive and fight with their properties and their lives in the Cause of Allah, and they said: "March not forth in the heat." Say: "The Fire of Hell is more intense in heat", if only they could understand! |
| H/K/Saheeh | Those who remained behind rejoiced in their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah and said, ''Do not go forth in the heat." Say, "The fire of Hell is more intensive in heat" if they would but understand. |
| Malik | Those who remained behind (did not join the Tabuk expedition) were delighted to sit inactive behind Allah’s Messenger, and they hated to make Jihad with their goods and their persons in the cause of Allah. They said to each other "Do not go forth in the heat." Say to them: "The fire of hell is much more severe in heat." If only they could understand![81] |
| QXP | Those (hypocrites) who were left behind rejoiced at sitting still behind the Messenger of Allah, and disliked to strive with their wealth and persons in Allah's Cause. They said, "Let us not go forth in heat." Say, "The fire of Hell is more intense", if they but understood. (And the aggressors could soon bring the heat of the conflict to their homes). |
| Maulana Ali | Those who were left behind were glad on account of their sitting behind Allah’s Messenger, and they were averse to striving in Allah’s way with their property and their persons, and said: Go not forth in the heat. Say: The Fire of hell is fiercer in heat. If only they could understand! |
| Free Minds | Those who have remained behind are content with their position behind God's messenger, and they disliked to strive with their wealth and lives in the cause of God; and they Say: "Do not march out in the heat." Say: "The fire of Hell is far hotter," if they could only understand. |
| Qaribullah | Those who were left behind were glad that they were left behind by the Messenger of Allah, for they disliked to struggle in the Way of Allah with their wealth and their persons. They said: 'Do not go forth in the heat. ' Say: 'The Fire of Gehenna is more hot! ' Would that they understood! |
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| George Sale | They who were left at home in he expedition of Tabuc, were glad of their staying behind the Apostle of God, and were unwilling to employ their substance and their persons for the advancement of God's true religion; and they said, go not forth in the heat. Say, the fire of hell will be hotter; if they understood this. |
| JM Rodwell | They who were left at home were delighted to stay behind God's Apostle, and were averse from contending with their riches and their persons for the cause of God, and said, "March not out in the heat." SAY: A fiercer heat will be the fire of Hell." Would th |
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| Asad | THOSE [hypocrites] who were left behind rejoiced in their staying away [from war] after [the departure of] God's Apostle, for they hated the thought of striving with their possessions and their lives in God's cause; and they had [even] said [to the others], "Do not go forth to war in this heat!" Say: "The fire of hell is hotter by far!" Had they but grasped this truth! |
at-Taubah 009:082
| 9:82 فليضحكوا قليلا وليبكوا كثيرا جزاء بما كانوا يكسبون |
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| Transliteration | Falyadhakoo qaleelan walyabkoo katheeran jazaan bima kanoo yaksiboona |
| Literal | So they will laugh (E) little and they will weep (E) much, reimbursement because (of) what they were earning/gaining/acquiring . |
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| Yusuf Ali | Let them laugh a little: much will they weep: a recompense for the (evil) that they do. |
| Pickthal | Then let them laugh a little: they will weep much, as the reward of what they used to earn. |
| Arberry | Therefore let them laugh little, and weep much, in recompense for what they have been earning. |
| Shakir | Therefore they shall laugh little and weep much as a recompense for what they earned. |
| Sarwar | They should laugh less and weep more as a recompense for what they have gained. |
| Khalifa | Let them laugh a little, and cry a lot. This is the requital for the sins they have earned. |
| Hilali/Khan | So let them laugh a little and (they will) cry much as a recompense of what they used to earn (by committing sins). |
| H/K/Saheeh | So let them laugh a little and [then] weep much as recompense for what they used to earn. |
| Malik | Let them laugh a little; much will they weep as a recompense for what they have earned.[82] |
| QXP | Then let them laugh a little, they will weep much, as the reward of what they have earned. |
| Maulana Ali | Then let them laugh a little and weep much -- a recompense for what they earned. |
| Free Minds | Let them laugh a little, and cry a lot, a recompense for what they had earned. |
| Qaribullah | They shall laugh but little and shed many tears. So shall they be recompensed for their earnings. |
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| George Sale | Wherefore let them laugh little, and weep much, as a reward for that which they have done. |
| JM Rodwell | Little, therefore, let them laugh, and much let them weep, as the meed of their doings! |
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| Asad | Let them, then, laugh a little -.for they will weep a lot in return for what they have earned. |
at-Taubah 009:083
| 9:83 فان رجعك الله الى طائفة منهم فاستأذنوك للخروج فقل لن تخرجوا معي ابدا ولن تقاتلوا معي عدوا انكم رضيتم بالقعود اول مرة فاقعدوا مع الخالفين |
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| Transliteration | Fa-in rajaAAaka Allahu ila ta-ifatin minhum faista/thanooka lilkhurooji faqul lan takhrujoo maAAiya abadan walan tuqatiloo maAAiya AAaduwwan innakum radeetum bialquAAoodi awwala marratin faoqAAudoo maAAa alkhalifeena |
| Literal | So if God returned you to a group of people from them, so they asked for permission from you to the getting out/exit (battle), so say: "You will never/not get out/emerge with me ever (E), and you will never/not fight/kill with me an enemy, that you accepted/became content with the sitting/remaining behind (the) first time , so sit/remain with the remaining behind."128 |
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| Yusuf Ali | If, then, Allah bring thee back to any of them, and they ask thy permission to come out (with thee), say: "Never shall ye come out with me, nor fight an enemy with me: for ye preferred to sit inactive on the first occasion: Then sit ye (now) with those who lag behind." |
| Pickthal | If Allah bring thee back (from the campaign) unto a party of them and they ask of thee leave to go out (to fight), then say unto them: Ye shall never more go out with me nor fight with me against a foe. Ye were content with sitting still the first time. So sit still, with the useless. |
| Arberry | So, if God returns thee to a party of them and they ask leave of thee to go forth, say: 'You shall not go forth with me ever, and you shall not fight with me any enemy. You were well-pleased to tarry the first time, so now tarry with those behind.' |
| Shakir | Therefore if Allah brings you back to a party of them and then they ask your permission to go forth, say: By no means shall you ever go forth with me and by no means shall you fight an enemy with me; surely you chose to sit the first time, therefore sit (now) with those who remain behind. |
| Sarwar | When God brings you back safely and a group of hypocrites ask you to make them exempt from taking part in the battle, tell them, "Never march with me and never fight with us against any of the enemies (of God). You chose to linger behind the first time, so this time stay behind with those who are of no help in the battle." |
| Khalifa | If GOD returns you to a situation where they ask your permission to mobilize with you, you shall say, "You will never again mobilize with me, nor will you ever fight with me against any enemy. For you have chosen to be with the sedentary in the first place. Therefore, you must stay with the sedentary." |
| Hilali/Khan | If Allah brings you back to a party of them (the hypocrites), and they ask your permission to go out (to fight), say: "Never shall you go out with me, nor fight an enemy with me; you agreed to sit inactive on the first occasion, then you sit (now) with those who lag behind." |
| H/K/Saheeh | If Allah should return you to a faction of them [after the expedition] and then they ask your permission to go out [to battle], say, "You will not go out with me, ever, and you will never fight with me an enemy. Indeed, you were satisfied with sitting [at home] the first time, so sit [now] with those who stay behind." |
| Malik | From now on, if Allah brings you among them and any of them ask your permission to go forth for Jihad, say: "You shall never be allowed to go forth with me nor fight an enemy in my company. You chose to sit inactive on the first occasion, therefore you shall now stay with those who stay behind."[83] |
| QXP | If Allah returns you to a situation where they ask your permission to go forth, say, "You shall never again go out with me for any foe. For you were well pleased with sitting still the first time. Stay at home then with those who are obliged to remain behind (women, children, elderly men, the sick and the disabled). |
| Maulana Ali | So if Allah bring thee back to a party of them, then they ask thy permission to go forth, say: Never shall you go forth with me and never shall you fight an enemy with me. You chose to sit (at home) the first time; so sit (now) with those who remain behind. |
| Free Minds | If God returns you to a group of them, and they ask your permission to come with you, then Say: "You will not come with me ever; nor will you fight any enemy with me. You had accepted staying behind the first time, so stay with those who remain behind." |
| Qaribullah | If Allah brings you back to a party of them and they ask permission to march with you, say: 'You shall never march with me, nor shall you fight with me against any enemy. You were pleased to remain on the first occasion, therefore, you shall now stay with those who remain behind. ' |
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| George Sale | If God bring thee back unto some of them, and they ask thee leave to go forth to war with thee, say, ye shall not go forth with me for the future, neither shall ye fight an enemy with me; ye were pleased with sitting at home the first time; sit ye at home therefore with those who stay behind. |
| JM Rodwell | If God bring thee back from the fight to some of them, and they ask thy leave to take the field, SAY: By no means shall ye ever take the field with me, and by no means shall ye fight an enemy with me: ye were well pleased to sit at home at the first crisis |
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| Asad | Hence, [O Prophet,] if God brings thee again face to face with some of them," ? and then they ask thy leave to go forth [to war with thee], say: "Never shall you go forth with me. nor shall you fight an enemy together with me! Behold, you were wellpleased to stay at home on that first occasion: stay at home, then, with, those who [are obliged to] remain behind!" |
at-Taubah 009:084
| 9:84 ولاتصل على احد منهم مات ابدا ولاتقم على قبره انهم كفروا بالله ورسوله وماتوا وهم فاسقون |
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| Transliteration | Wala tusalli AAala ahadin minhum mata abadan wala taqum AAala qabrihi innahum kafaroo biAllahi warasoolihi wamatoo wahum fasiqoona |
| Literal | And do not ever pray on anyone from them (that) died, and do not stand on his grave/burial place, that they truly disbelieved by God and His messenger, and they died and (while) they are debauchers . |
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| Yusuf Ali | Nor do thou ever pray for any of them that dies, nor stand at his grave; for they rejected Allah and His Messenger, and died in a state of perverse rebellion. |
| Pickthal | And never (O Muhammad) pray for one of them who dieth, nor stand by his grave. Lo! they disbelieved in Allah and His messenger, and they died while they were evil-doers. |
| Arberry | And pray thou never over any one of them when he is dead, nor stand over his grave; they disbelieved in God and His Messenger, and died while they were ungodly. |
| Shakir | And never offer prayer for any one of them who dies and do not stand by his grave; surely they disbelieve in Allah and His Messenger and they shall die in transgression. |
| Sarwar | Should any of them die, never pray for him or stand on his grave. They have disbelieved in God and His Messenger and have died while committing evil. |
| Khalifa | You shall not observe the funeral prayer for any of them when he dies, nor shall you stand at his grave. They have disbelieved in GOD and His messenger, and died in a state of wickedness. |
| Hilali/Khan | And never (O Muhammad SAW) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allah and His Messenger, and died while they were Fasiqoon (rebellious, - disobedient to Allah and His Messenger SAW). |
| H/K/Saheeh | And do not pray [the funeral prayer, O Muúammad], over any of them who has died ever or stand at his grave. Indeed, they disbelieved in Allah and His Messenger and died while they were defiantly disobedient. |
| Malik | You shall never offer funeral prayer for any of them who dies, nor shall you attend their burial, for they have denied Allah and His Messenger and died while they were transgressors.[84] |
| QXP | Nor shall you (O Prophet) ever follow the funeral of any of them that dies, nor stand at his grave. They rejected Allah and His Messenger and drifted away from the Divine Commands till death. |
| Maulana Ali | And never offer prayer for any one of them who dies, nor stand by his grave. Surely they disbelieved in Allah and His Messenger and they died in transgression |
| Free Minds | And do not attend towards any of them when they have died, nor stand at their grave. They have rejected God and His messenger and died while they were wicked. |
| Qaribullah | You shall never pray over any one of them when he is dead, nor stand over his tomb. For they disbelieved in Allah and His Messenger and died whilst they were sinners. |
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| George Sale | Neither do thou ever pray over any of them who shall die, neither stand at his grave; for that they believed not in God and his Apostle, and die in their wickedness. |
| JM Rodwell | Never pray thou over anyone of them who dieth, or stand at his grave- because they believed not in God and His Apostle, and died in their wickedness. |
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| Asad | And never shalt thou pray over any of them that has died, and never shalt thou stand by his grave:... for, behold, they were bent on denying God and His Apostle, and they died in this their iniquity. |
at-Taubah 009:085
| 9:85 ولاتعجبك اموالهم واولادهم انما يريد الله ان يعذبهم بها في الدنيا وتزهق انفسهم وهم كافرون |
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| Transliteration | Wala tuAAjibka amwaluhum waawladuhum innama yureedu Allahu an yuAAaththibahum biha fee alddunya watazhaqa anfusuhum wahum kafiroona |
| Literal | And let (not) their properties/wealths and their children please/marvel you, but God wants that He tortures them with it in the present world and their selves go out/perish and (while) they are disbelieving. |
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| Yusuf Ali | Nor let their wealth nor their (following in) sons dazzle thee: Allah's plan is to punish them with these things in this world, and that their souls may perish in their (very) denial of Allah. |
| Pickthal | Let not their wealth nor their children please thee! Allah purposeth only to punish them thereby in the world, and that their souls shall pass away while they are disbelievers. |
| Arberry | And let not their possessions and their children please thee; God only desires thereby to chastise them in this present world, and that their souls should depart while they are unbelievers. |
| Shakir | And let not their property and their children excite your admlration; Allah only wishes to chastise them with these in this world and (that) their souls may depart while they are unbelievers |
| Sarwar | Their wealth or children should not tempt you; God wants to punish them through these things in this life so that they will die as disbelievers. |
| Khalifa | Do not be impressed by their money or their children; GOD causes these to be sources of misery for them in this world, and their souls depart as disbelievers. |
| Hilali/Khan | And let not their wealth or their children amaze you. Allahs Plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers. |
| H/K/Saheeh | And let not their wealth and their children impress you. Allah only intends to punish them through them in this world and that their souls should depart [at death] while they are disbelievers. |
| Malik | Let neither their wealth nor their children dazzle you. Through these Allah wants to punish them in this world and let their souls depart while they are still disbelievers.[85] |
| QXP | Let not their wealth nor their children or party astonish you! Allah's Law will punish them with these things and their "Self" will depart while they are disbelievers (9:55). (Hoarding of wealth and taking pride in children, party and possession causes the humans to ignore the Divine Laws in their daily lives, thus these things become a tribulation for them (2:195), (8:28), (18:32), (63:9), (68:14), (57:20)). |
| Maulana Ali | And let not their wealth and their children excite thy admiration. Allah only intends to chastise them thereby in this world, and (that) their souls may depart while they are disbelievers. |
| Free Minds | And do not be impressed by their wealth and their children; God only wishes to punish them with it in this world, and so their souls will be taken to death while they are rejecters. |
| Qaribullah | Let neither their riches nor their children please you. With it Allah wants to punish them in this life, so that their souls depart while they disbelieve. |
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| George Sale | Let not their riches or their children cause thee to marvel: For God intendeth only to punish them therewith in this world; and that their souls may depart, while they are infidels. |
| JM Rodwell | Let not their riches or their children astonish thee: through these God is fain only to punish them in this world, and that their souls should depart while they are still infidels. |
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| Asad | And let not their worldly goods and [the happiness which they may derive from] their children excite thy admiration: God but wants to chastise them by these means in [the life of] this world, and [to cause] their souls to depart while they are [still] denying the truth. |
at-Taubah 009:086
| 9:86 واذا انزلت سورة ان امنوا بالله وجاهدوا مع رسوله استأذنك اولوا الطول منهم وقالوا ذرنا نكن مع القاعدين |
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| Transliteration | Wa-itha onzilat sooratun an aminoo biAllahi wajahidoo maAAa rasoolihi ista/thanaka oloo alttawli minhum waqaloo tharna nakun maAAa alqaAAideena |
| Literal | And if a chapter was descended: "That believe by God, and struggle/do your utmost with His messenger." Those of the wealth/arrogance asked for permission/pardon from you, and they said: "Leave us be with the sitting/remaining." |
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| Yusuf Ali | When a Sura comes down, enjoining them to believe in Allah and to strive and fight along with His Messenger, those with wealth and influence among them ask thee for exemption, and say: "Leave us (behind): we would be with those who sit (at home)." |
| Pickthal | And when a surah is revealed (which saith): Believe in Allah and strive along with His messenger, the men of wealth among them still ask leave of thee and say: Suffer us to be with those who sit (at home). |
| Arberry | And when a sura is sent down, saying, 'Believe in God, and struggle with His Messenger,' the affluent among them ask leave of thee, saying, 'Let us be with the tarriers.' |
| Shakir | And whenever a chapter is revealed, saying: Believe in Allah and strive hard along with His Messenger, those having ampleness of means ask permission of you and say: Leave us (behind), that we may be with those who sit. |
| Sarwar | When a chapter of the Quran is revealed telling them to believe in God and fight along with His Messenger for His cause against His enemies, the healthy and rich ones of them ask you to exempt them from taking part in the battle for the cause of God and to let them stay home with the people who are of no help in the battle. |
| Khalifa | When a sura is revealed, stating: "Believe in GOD, and strive with His messenger," even the strong among them say, "Let us stay behind!" |
| Hilali/Khan | And when a Soorah (chapter from the Quran) is revealed, enjoining them to believe in Allah and to strive hard and fight along with His Messenger, the wealthy among them ask your leave to exempt them (from Jihad) and say, "Leave us (behind), we would be with those who sit (at home)." |
| H/K/Saheeh | And when a surah was revealed [enjoining them] to believe in Allah and to fight with His Messenger, those of wealth among them asked your permission [to stay back] and said, "Leave us to be with them who sit [at home]." |
| Malik | Whenever a Surah is revealed, saying: " Believe in Allah and make Jihad along with His Messenger," capable people among them ask you for exemption, saying: "Please leave us with those who are to stay at home."[86] |
| QXP | When a Surah is revealed saying, "Attain belief in Allah, and strive along with His Messenger", the able-bodied men of wealth ask your leave and say, "Allow us to stay behind with those who remain at home." |
| Maulana Ali | And when a chapter is revealed, saying, Believe in Allah and strive hard along with his Messenger, the wealthy among them ask permission of thee and say: Leave us (behind), that we may be with those who sit (at home). |
| Free Minds | And if a chapter is sent down: "That you shall believe in God and strive with His messenger," those with wealth and influence ask your permission and they Say: "Let us be with those who remain behind." |
| Qaribullah | Whenever a chapter is sent down, saying: 'Believe in Allah and struggle with His Messenger, ' the rich among them asked you to excuse them, saying: 'Leave us with those who are to stay behind. ' |
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| George Sale | When a sura is sent down, wherein it is said, believe in God, and go forth to war with his Apostle; those who are in plentiful circumstances among them ask leave of thee to stay behind, and say, suffer us to be of the number of those who sit at home. |
| JM Rodwell | When a Sura was sent down with "Believe in God and go forth to war with His Apostle," those of them who are possessed of riches demanded exemption, and said, "Allow us to be with those who sit at home. |
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| Asad | [They are indeed denying it:] for, when they were called upon through revelation,"9 "Believe in God, and strive hard [in His cause] together with His Apostle," [even] such of them as were well able [to go to war] asked thee for exemption, saying, "Allow us to stay behind with those who remain at home!"2? |
at-Taubah 009:087
| 9:87 رضوا بان يكونوا مع الخوالف وطبع على قلوبهم فهم لايفقهون |
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| Transliteration | Radoo bi-an yakoonoo maAAa alkhawalifi watubiAAa AAala quloobihim fahum la yafqahoona |
| Literal | They accepted/approved with that they be with the remaining behind and, (it) was closed/sealed on their hearts/minds so they do not understand/learn . |
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| Yusuf Ali | They prefer to be with (the women), who remain behind (at home): their hearts are sealed and so they understand not. |
| Pickthal | They are content that they should be with the useless and their hearts are sealed, so that they apprehend not. |
| Arberry | They are well-pleased to be with those behind, and a seal has been set upon their hearts, so the they understand not. |
| Shakir | They preferred to be with those who remained behind, and a seal is set on their hearts so they do not understand. |
| Sarwar | They are happy to stay home with those who are of no help in the battle, thus, their hearts were sealed and they were left with no understanding. |
| Khalifa | They chose to be with the sedentary. Consequently, their hearts were sealed, and thus, they cannot comprehend. |
| Hilali/Khan | They are content to be with those (the women) who sit behind (at home). Their hearts are sealed up (from all kinds of goodness and right guidance), so they understand not. |
| H/K/Saheeh | They were satisfied to be with those who stay behind, and their hearts were sealed over, so they do not understand. |
| Malik | They preferred to be with those who remain behind, as a result, a seal was set upon their hearts so that they do not understand.[87] |
| QXP | They are well pleased to be with the disabled, the elderly, the women and children, and the ill. This attitude puts a seal on their hearts. They seldom understand (that fear can only be overcome with action (2:277), (6:48), (6:81)). |
| Maulana Ali | They prefer to be with those who remain behind, and their hearts are sealed so they understand not. |
| Free Minds | They were content to stay with those who remained behind, and God stamps their hearts, for they do not comprehend. |
| Qaribullah | They were content to be with those who stayed behind, a seal was set upon their hearts, so they do not understand. |
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| George Sale | They are well pleased to be with those who stay behind, and their hearts are sealed up; wherefore they do not understand. |
| JM Rodwell | Well content were they to be with those who stay behind: for a seal hath been set on their hearts so that they understand not:- |
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| Asad | They were well-pleased to remain with those who were left behind - wherefor their hearts have been sealed, so that they cannot grasp the truth. |
at-Taubah 009:088
| 9:88 لكن الرسول والذين امنوا معه جاهدوا باموالهم وانفسهم واولئك لهم الخيرات واولئك هم المفلحون |
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| Transliteration | akini alrrasoolu waallatheena amanoo maAAahu jahadoo bi-amwalihim waanfusihim waola-ika lahumu alkhayratu waola-ika humu almuflihoona |
| Literal | However the messenger and those who believed with him struggled/exerted with their properties/possessions and their selves, those, for them (is) the goodnesses/generosity, and those are the successful/winners. |
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| Yusuf Ali | But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper. |
| Pickthal | But the messenger and those who believe with him strive with their wealth and their lives. Such are they for whom are the good things. Such are they who are the successful. |
| Arberry | But Messenger, and the believers with him, have struggled with their possessions and their selves, and those -- for them await the good things; those -- they are the prosperers. |
| Shakir | But the Messenger and those who believe with him strive hard with their property and their persons; and these it is who shall have the good things and these it is who shall be successful. |
| Sarwar | But the Messenger of God and the believers with him fought for the cause of God with their possessions and in person and their reward will be all good things and everlasting happiness. |
| Khalifa | As for the messenger and those who believed with him, they eagerly strive with their money and their lives. These have deserved all the good things; they are the winners. |
| Hilali/Khan | But the Messenger (Muhammad SAW) and those who believed with him (in Islamic Monotheism) strove hard and fought with their wealth and their lives (in Allahs Cause). Such are they for whom are the good things, and it is they who will be successful. |
| H/K/Saheeh | But the Messenger and those who believed with him fought with their wealth and their lives. Those will have [all that is] good, and it is those who are the successful. |
| Malik | But the Messenger and those who believe with him, make Jihad with their wealth and their persons. They are the ones who will have all the goodness, and they are the ones who will be successful.[88] |
| QXP | And the Messenger, and those who believe with him, strive with their wealth and person. For them are all the good things and high ranks, and they are the ones who are truly prosperous. |
| Maulana Ali | But the Messenger and those who believe with him strive hard with their property and their persons. And these it is for whom are the good things and these it is who are successful. |
| Free Minds | But the messenger and those who believe with him have strived with their money and their lives. For them will be the good things, and they are the successful ones. |
| Qaribullah | But the Messenger and those who believed with him struggled with their wealth and their selves For them awaits goodness and those are the winners. |
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| George Sale | But the Apostle, and those who have believed with him, expose their fortunes and their lives for God's service; they shall enjoy the good things of either life, and they shall be happy. |
| JM Rodwell | But the Apostle and those who share his faith, contend for the faith with purse and person; and these! all good things await them: and these are they who shall be happy. |
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| Asad | The Apostle, however, and all who share his faith strive hard [in God's cause] with, their possessions and their lives: and it is they whom the most excellent things await [in the life to come], and it is they, they who shall attain to a happy state! |
at-Taubah 009:089
| 9:89 اعد الله لهم جنات تجري من تحتها الانهار خالدين فيها ذلك الفوز العظيم |
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| Transliteration | aAAadda Allahu lahum jannatin tajree min tahtiha al-anharu khalideena feeha thalika alfawzu alAAatheemu |
| Literal | God prepared for them treed gardens/paradises the rivers flow from below/beneath it, (they are) immortally/eternally in it, that (is) the great, the triumph/salvation . |
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| Yusuf Ali | Allah hath prepared for them gardens under which rivers flow, to dwell therein: that is the supreme felicity. |
| Pickthal | Allah hath made ready for them Gardens underneath which rivers flow, wherein they will abide. That is the supreme triumph. |
| Arberry | God has prepared for them gardens underneath which rivers flow, therein to dwell forever; that is the mighty triumph. |
| Shakir | Allah has prepared for them gardens beneath which rivers flow, to abide in them; that is the great achievement. |
| Sarwar | God has established gardens for them wherein streams flow and wherein they will live forever. This indeed is the greatest triumph. |
| Khalifa | GOD has prepared for them gardens with flowing streams, wherein they abide forever. This is the greatest triumph. |
| Hilali/Khan | For them Allah has got ready Gardens (Paradise) under which rivers flow, to dwell therein forever. That is the supreme success. |
| H/K/Saheeh | Allah has prepared for them gardens beneath which rivers flow, wherein they will abide eternally. That is the great attainment. |
| Malik | Allah has prepared for them gardens beneath which rivers flow, to live therein forever: that is the greatest achievement.[89] |
| QXP | Allah has made ready for them Gardens beneath which rivers flow, wherein they will abide. That is the Signal Victory. |
| Maulana Ali | Allah has prepared for them Gardens wherein flow rivers, to abide therein. That is the great achievement. |
| Free Minds | God has prepared for them gardens with rivers flowing beneath, in them they shall abide. Such is the great gain. |
| Qaribullah | Allah has prepared for them gardens underneath which rivers flow, in which they shall live for ever. That is the greatest winning. |
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| George Sale | God hath prepared for them gardens through which rivers flow; they shall remain therein for ever. This will be great felicity. |
| JM Rodwell | God hath made ready for them gardens 'neath which the rivers flow, wherein they shall remain for ever: this will be the great bliss. |
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| Asad | God has readied for them gardens through which running waters flow, therein to abide: and this is the triumph supreme! |
at-Taubah 009:090
| 9:90 وجاء المعذرون من الاعراب ليؤذن لهم وقعد الذين كذبوا الله ورسوله سيصيب الذين كفروا منهم عذاب اليم |
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| Transliteration | Wajaa almuAAaththiroona mina al-aAArabi liyu/thana lahum waqaAAada allatheena kathaboo Allaha warasoolahu sayuseebu allatheena kafaroo minhum AAathabun aleemun |
| Literal | And the apologizers/excuse givers from the Arabs came to be permitted/allowed to them, and those who denied God and His messenger sat/remained behind , those who disbelieved from them a painful torture will strike/hit (them). |
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| Yusuf Ali | And there were, among the desert Arabs (also), men who made excuses and came to claim exemption; and those who were false to Allah and His Messenger (merely) sat inactive. Soon will a grievous penalty seize the Unbelievers among them. |
| Pickthal | And those among the wandering Arabs who had an excuse came in order that permission might be granted them. And those who lied to Allah and His messenger sat at home. A painful doom will fall on those of them who disbelieve. |
| Arberry | And the Bedouins came with their excuses, asking for leave; those who lied to God and His Messenger tarried; there shall befall the unbelievers of them a painful chastisement. |
| Shakir | And the defaulters from among the dwellers of the desert came that permission may be given to them and they sat (at home) who lied to Allah and His Messenger; a painful chastisement shall afflict those of them who disbelieved. |
| Sarwar | Some of the dwellers of the desert (who were not able to join the army) came to the Prophet seeking exemption from taking part in the battle. Those who called God and His Messengers liars also stayed home (with those who were truly exempt). The disbelievers will soon receive a painful punishment. |
| Khalifa | The Arabs made up excuses, and came to you seeking permission to stay behind. This is indicative of their rejection of GOD and His messenger - they stay behind. Indeed, those who disbelieve among them have incurred a painful retribution. |
| Hilali/Khan | And those who made excuses from the bedouins came (to you, O Prophet SAW) asking your permission to exempt them (from the battle), and those who had lied to Allah and His Messenger sat at home (without asking the permission for it); a painful torment will seize those of them who disbelieve. |
| H/K/Saheeh | And those with excuses among the bedouins came to be permitted [to remain], and they who had lied to Allah and His Messenger sat [at home]. There will strike those who disbelieved among them a painful punishment. |
| Malik | Some from among the desert Arabs also came with their excuses, begging exemption to stay behind; thus, those who lied to Allah and His Messenger sat inactive. Soon a painful punishment shall seize those of them who disbelieved.[90] |
| QXP | And of the wandering Arabs also, there were some who made excuses and came to claim exemption. And those who were false to Allah and His Messenger, merely sat behind. Grievous suffering is bound to befall the unbelievers among them. |
| Maulana Ali | And the defaulters from among the dwellers of the desert came that permission might be given to them, and they sat (at home) who lied to Allah and His Messenger. A painful chastisement will afflict those of them who disbelieve. |
| Free Minds | And those who had an excuse from among the Nomads came so permission would be given to them, and those who denied God and His messenger simply stayed behind. Those who rejected from them will be inflicted with a painful retribution. |
| Qaribullah | Some Arabs of the desert who had an excuse came asking permission to stay behind; whilst those who belied Allah and His Messenger remained behind. A painful punishment shall fall on those of them that disbelieved. |
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| George Sale | And certain Arabs of the desert came to excuse themselves, praying that they might be permitted to stay behind; and they sat at home who had renounced God and his Apostle. But a painful punishment shall be inflicted on such of them as believe not. |
| JM Rodwell | Some Arabs of the desert came with excuses, praying exemption; and they who had gainsaid God and His Apostle sat at home: a grievous punishment shall light on such of them as believe not. |
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| Asad | AND THERE came [unto the Apostle] such of the bedouin as had some excuse to offer, [with the request] that they be granted exemption, whereas Muslim, on the authority of Jabir ibn `Abd Allah; and in various other hadfth compilations. Since `Abd Allah ibn Ubayy died some time after the Prophet's return from Tabuk, while verse 84-like most of this surah - was revealed during the campaign, it is clear that the prohibition expressed in this verse relates only (as the sequence shows) to those who "were bent on denying God and His Apostle, and [who] died in this their iniquity"-that is, to unrepentant sinners. those who were bent on giving the lie to God and His Apostle [simply] remained at home.'" [And] grievous suffering is bound to befall such of them as are bent on denying the truth! |
at-Taubah 009:091
| 9:91 ليس على الضعفاء ولاعلى المرضى ولاعلى الذين لايجدون ماينفقون حرج اذا نصحوا لله ورسوله ماعلى المحسنين من سبيل والله غفور رحيم |
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| Transliteration | Laysa AAala aldduAAafa-i wala AAala almarda wala AAala allatheena la yajidoona ma yunfiqoona harajun itha nasahoo lillahi warasoolihi ma AAala almuhsineena min sabeelin waAllahu ghafoorun raheemun |
| Literal | Strain/sin/hardship is not on the weak ones, and nor on the sick/diseased, and nor on those who do not find what they (should) spend, if they were faithful/sincere to God and His messenger, (there) is not from a way/path on the good doers, and God (is) a forgiving, merciful. |
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| Yusuf Ali | There is no blame on those who are infirm, or ill, or who find no resources to spend (on the cause), if they are sincere (in duty) to Allah and His Messenger: no ground (of complaint) can there be against such as do right: and Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Not unto the weak nor unto the sick nor unto those who can find naught to spend is any fault (to be imputed though they stay at home) if they are true to Allah and His messenger. Not unto the good is there any road (of blame). Allah is Forgiving, Merciful. |
| Arberry | There is no fault in the weak and the sick and those who find nothing to expend, if they are true to God and to His Messenger. There is no way against the good-doers -- God is All-forgiving, All-compassionate -- |
| Shakir | It shall be no crime in the weak, nor in the sick, nor in those who do not find what they should spend (to stay behind), so long as they are sincere to Allah and His Messenger; there is no way (to blame) against the doers of good; and Allah is Forgiving, Merciful; |
| Sarwar | People who are weak or sick and those who do not have the means to take part in the fighting are exempt from this duty if their intention remains sincere about God and His Messenger. Righteous people shall not be blamed. God is All-forgiving and All-merciful. |
| Khalifa | Not to be blamed are those who are weak, or ill, or do not find anything to offer, so long as they remain devoted to GOD and His messenger. The righteous among them shall not be blamed. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | There is no blame on those who are weak or ill or who find no resources to spend (in holy fighting (Jihad)), if they are sincere and true (in duty) to Allah and His Messenger. No ground (of complaint) can there be against the Muhsinoon (good-doers - see the footnote of V.9:120). And Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | There is not upon the weak or upon the ill or upon those who do not find anything to spend any discomfort when they are sincere to Allah and His Messenger. There is not upon the doers of good any cause [for blame]. And Allah is Forgiving and Merciful. |
| Malik | There is no blame on the disabled, the sick, and those lacking the means, to stay behind so long as they are sincere to Allah and His Messenger. There is no way (blame) against those righteous people. Allah is Forgiving, Merciful.[91] |
| QXP | Not to be blamed are the physically weak, the elderly, the sick, and the ones who have no means to offer, so long as they are sincere to Allah and His Messenger (48:17). They should keep doing what they can to support the Cause. There is no way of blame against the doers of such good. Allah is Forgiving, Merciful. |
| Maulana Ali | No blame lies on the weak, nor on the sick, nor on those who can find nothing to spend if they are sincere to Allah and His Messenger. There is no way (to blame) against the doers of good. And Allah is Forgiving, Merciful -- |
| Free Minds | There is no blame to be placed upon the weak, or the sick, or those who do not find anything to spend on, if they are sincere to God and His messenger. There is no argument against the good doers; and God is Forgiving, Merciful. |
| Qaribullah | There is no fault for the weak, the sick, and those lacking the means to spend (to stay behind), if they are true to Allah and His Messenger. There is no way against the righteous; Allah is Forgiving, the Most Merciful. |
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| George Sale | In those who are weak, or are afflicted with sickness, or in those who find not wherewith to contribute to the war, it shall be no crime if they stay at home; provided they behave themselves faithfully towards God and his Apostle. There is no room to lay blame on the righteous; for God is gracious and merciful: |
| JM Rodwell | It shall be no crime in the weak, and in the sick, and in those who find not the means of contributing, to stay at home, provided they are sincere with God and His Apostle. Against those who act virtuously, there is no cause of blame: and God is Gracious, |
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| Asad | [But] no blame shall attach to the weak, nor to the sick, nor to those who have no means. [to equip themselves], provided that they are sincere towards God and His Apostle: there is no cause to reproach the doers of good, for God is much-forgiving, a dispenser of grace. |
at-Taubah 009:092
| 9:92 ولاعلى الذين اذا مااتوك لتحملهم قلت لااجد مااحملكم عليه تولوا واعينهم تفيض من الدمع حزنا الا يجدوا ماينفقون |
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| Transliteration | Wala AAala allatheena itha ma atawka litahmilahum qulta la ajidu ma ahmilukum AAalayhi tawallaw waaAAyunuhum tafeedu mina alddamAAi hazanan alla yajidoo ma yunfiqoona |
| Literal | And nor on those when/if they came to you to carry/bear them, you said: "I do not find what I carry you on it." They turned away and their eyes flow/over flow from the tears, sadness/grief that they not find what they (can) spend. |
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| Yusuf Ali | Nor (is there blame) on those who came to thee to be provided with mounts, and when thou saidst, "I can find no mounts for you," they turned back, their eyes streaming with tears of grief that they had no resources wherewith to provide the expenses. |
| Pickthal | Nor unto those whom, when they came to thee (asking) that thou shouldst mount them, thou didst tell: I cannot find whereon to mount you. They turned back with eyes flowing with tears, for sorrow that they could not find the means to spend. |
| Arberry | neither against those who, when they came to thee, for thee to mount them, thou saidst to them, 'I find not whereon to mount you'; they turned away, their eyes overflowing with tears of sorrow, because they found nothing to expend. |
| Shakir | Nor in those who when they came to you that you might carry them, you said: I cannot find that on which to carry you; they went back while their eyes overflowed with tears on account of grief for not finding that which they should spend. |
| Sarwar | Those who come to you, (Muhammad), asking to be taken to the battle, but you cannot find the necessary means for them, are exempt from the duty of fighting for the cause of God, even though they leave you with their eyes flooded with tears because of not being able to help the cause of God. |
| Khalifa | Also excused are those who come to you wishing to be included with you, but you tell them, "I do not have anything to carry you on." They then turn back with tears in their eyes, genuinely saddened that they could not afford to contribute. |
| Hilali/Khan | Nor (is there blame) on those who came to you to be provided with mounts, and when you said: "I can find no mounts for you," they turned back, while their eyes overflowing with tears of grief that they could not find anything to spend (for Jihad). |
| H/K/Saheeh | Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, "I can find nothing for you to ride upon." They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cause of Allah]. |
| Malik | Likewise, there is no blame on those who came to you and requested the conveyance to the battlefront and you said: "I am unable to provide you the conveyance," and they returned with their eyes streaming with tears; they were filled with sorrow that they had no resources of going forth to the battlefield at their own expense.[92] |
| QXP | Nor is there any blame on those who came to you (O Messenger), requesting that you provide them with mounts (horses and camels). You told them, "I cannot find a ride to mount you on." They returned with eyes flowing with tears out of sorrow that they had no means to spend for equipment. |
| Maulana Ali | Nor on those to whom, when they came to thee that thou shouldst mount them, thou didst say: I cannot find that on which to mount you. They went back while their eyes overflowed with tears of grief that they could not find aught to spend. |
| Free Minds | Nor upon those who come to ride out with you, while you said: "I do not have any mounts for you;" they turned away while their eyes were flooded with tears out of sadness, for they could not find anything to contribute. |
| Qaribullah | Nor shall those who came to you to be provided with mounts. And when you said: 'I can find no mounts for you, ' they turned back, their eyes streaming with tears grieving that they could not find the means to spend. |
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| George Sale | Nor on those, unto whom, when they came unto thee, requesting that thou wouldest supply them with necessaries for travelling, thou didst answer, I find not wherewith to supply you, returned, their eyes shedding tears for grief, that they found not wherewith to contribute to the expedition. |
| JM Rodwell | Nor against those, to whom when they came to thee that thou shouldst mount them, thou didst say "I find not wherewith to mount you," and they turned away their eyes shedding floods of tears for grief, because they found no means to contribute. |
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| Asad | Nor [shall blame attach] to those who, when they came unto thee [O Prophet, with the request] that thou provide them with mounts, were told by thee, "I cannot find anything whereon to mount you" - [whereupon] they turned away, their eyes overflowing with tears out of sorrow that they had no means to spend [on their equipment]. |
at-Taubah 009:093
| 9:93 انما السبيل على الذين يستأذنوك وهم اغنياء رضوا بان يكونوا مع الخوالف وطبع الله على قلوبهم فهم لايعلمون |
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| Transliteration | Innama alssabeelu AAala allatheena yasta/thinoonaka wahum aghniyao radoo bi-an yakoonoo maAAa alkhawalifi watabaAAa Allahu AAala quloobihim fahum la yaAAlamoona |
| Literal | But the way/path (is) on those who ask for permission/pardon of you and they are rich, they accepted ,with that they be with the remaining behind, and God stamped/sealed on their hearts/minds , so they do not know. |
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| Yusuf Ali | The ground (of complaint) is against such as claim exemption while they are rich. They prefer to stay with the (women) who remain behind: Allah hath sealed their hearts; so they know not (What they miss). |
| Pickthal | The road (of blame) is only against those who ask for leave of thee (to stay at home) when they are rich. They are content to be with the useless. Allah hath sealed their hearts so that they know not. |
| Arberry | The way is open only against those who ask leave of thee, being rich; they are well-pleased to be with those behind; God has set a seal on their hearts, so they know not. |
| Shakir | The way (to blame) is only against those who ask permission of you though they are rich; they have chosen to be with those who remained behind, and Allah has set a seal upon their hearts so they do not know. |
| Sarwar | The blameworthy ones are those who ask for exemption despite their ability and who preferred to stay at home with those who are truly exempt. God has placed a seal on their hearts but they do not know. |
| Khalifa | The blame is on those who ask your permission to stay behind, even though they have no excuse. They have chosen to be with the sedentary. Consequently, GOD has sealed their hearts, and thus, they do not attain any knowledge. |
| Hilali/Khan | The ground (of complaint) is only against those who are rich, and yet ask exemption. They are content to be with (the women) who sit behind (at home) and Allah has sealed up their hearts (from all kinds of goodness and right guidance) so that they know not (what they are losing). |
| H/K/Saheeh | The cause [for blame] is only upon those who ask permission of you while they are rich. They are satisfied to be with those who stay behind, and Allah has sealed over their hearts, so they do not know. |
| Malik | The way (blame) is only against those who begged exemption although they are rich. They preferred to be with those who remained behind. Allah has set a seal upon their hearts; so they do not know what they missed.[93] |
| QXP | The way of blame is only against those who ask for your leave when they are rich and able-bodied. They are well pleased to be with those who are obliged to stay behind. They have caused Allah's Law of Requital to seal their hearts without knowing it. |
| Maulana Ali | The way (to blame) is only against those who ask permission of thee, though they are rich. They have chosen to be with those who remained behind; and Allah has sealed their hearts, so they know not. |
| Free Minds | Indeed, the argument is against those who sought your permission to stay while they were rich. They accepted to be with those who remained behind, and God stamps their hearts, for they do not know. |
| Qaribullah | But the blame is to be laid on those who asked permission of you whilst they are rich. They are content to remain with those who stay behind. Allah has set a seal upon their hearts so they do not know. |
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| George Sale | But there is reason to blame those who ask leave of thee to sit at home, when they are rich. They are pleased to be with those who stay behind, and God hath sealed up their hearts; wherefore they do not understand. |
| JM Rodwell | Only is there cause of blame against those who, though they are rich, ask thee for exemption. They are pleased to be with those who stay behind; and God hath set a seal upon their hearts: they have no knowledge. |
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| Asad | Only they may rightly be reproached who asked thee for exemption even though they were fully able [to go to war].'26 They were well-pleased to remain with those who were left behind -wherefore God has sealed their hearts, so that they do not know [what they are doing]. |
at-Taubah 009:094
| 9:94 يعتذرون اليكم اذا رجعتم اليهم قل لاتعتذروا لن نؤمن لكم قد نبانا الله من اخباركم وسيرىالله عملكم ورسوله ثم تردون الى عالم الغيب والشهادة فينبئكم بما كنتم تعملون |
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| Transliteration | YaAAtathiroona ilaykum itha rajaAAtum ilayhim qul la taAAtathiroo lan nu/mina lakum qad nabbaana Allahu min akhbarikum wasayara Allahu AAamalakum warasooluhu thumma turaddoona ila AAalimi alghaybi waalshshahadati fayunabbi-okum bima kuntum taAAmaloona |
| Literal | They apologize/excuse (themselves) to you, if you returned to them, say: "Do not apologize/excuse (yourselves), we will never believe for you, God had informed us from your news/information , and God will see your deed and His messenger, then you (will) be returned to knower (of) the unseen/absent and the testimony/certification , so He informs you with what you were making/doing . |
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| Yusuf Ali | They will present their excuses to you when ye return to them. Say thou: "Present no excuses: we shall not believe you: Allah hath already informed us of the true state of matters concerning you: It is your actions that Allah and His Messenger will observe: in the end will ye be brought back to Him Who knoweth what is hidden and what is open: then will He show you the truth of all that ye did." |
| Pickthal | They will make excuse to you (Muslims) when ye return unto them. Say: Make no excuse, for we shall not believe you. Allah hath told us tidings of you. Allah and His messenger will see your conduct, and then ye will be brought back unto Him Who knoweth the Invisible as well as the Visible, and He will tell you what ye used to do. |
| Arberry | They will excuse themselves to you, when you return to them. Say: 'Do not excuse yourselves; we will not believe you. God has already told us tidings of you. God will surely see your work, and His Messenger, then you will be returned to Him who knows the unseen and the visible, and He will tell you what you were doing.' |
| Shakir | They will excuse themselves to you when you go back to them. Say: Urge no excuse, by no means will we believe you; indeed Allah has informed us of matters relating to you; and now Allah and His Messenger will see your doings, then you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. |
| Sarwar | They will apologize to you on your return. Tell them, "Do not ask for pardon. We will never believe you. God has already told us everything about you. God and His Messenger will soon make your deeds public, then you will return to Him who has absolute knowledge of the unseen and the seen and He will inform you of what you have done. |
| Khalifa | They apologize to you when you return to them (from battle). Say, "Do not apologize; we no longer trust you. GOD has informed us about you." GOD will see your works, and so will the messenger, then you will be returned to the Knower of all secrets and declarations, then He will inform you of everything you had done. |
| Hilali/Khan | They (the hypocrites) will present their excuses to you (Muslims), when you return to them. Say (O Muhammad SAW) "Present no excuses, we shall not believe you. Allah has already informed us of the news concerning you. Allah and His Messenger will observe your deeds. In the end you will be brought back to the All-Knower of the unseen and the seen, then He (Allah) will inform you of what you used to do." (Tafsir At-Tabari) |
| H/K/Saheeh | They will make excuses to you when you have returned to them. Say, "Make no excuse never will we believe you. Allah has already informed us of your news. And Allah will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." |
| Malik | They will apologize to you with all sorts of excuses when you return to them. Say: "Present no excuses: we shall not believe you: Allah has already revealed to us the whole truth about you. Now Allah and His Messenger will keep a watch over your conduct: in the end you will return to Him Who knows what is hidden and what is open, and He will tell you all that you have been doing."[94] |
| QXP | They will make excuse to you when you believers return. Say, "Make no excuse, for we shall not believe you. Allah has informed us about you. Allah and His Messenger, the Central Authority, will keep you under probation. And then you will be brought back to Him, the Knower of the Invisible and the Visible, and He will make you truly understand what you were doing in life." |
| Maulana Ali | They will make excuses to you when you return to them. Say: Make no excuse, we shall not believe you; Allah has informed us of matters relating to you. And Allah and His Messenger will now see your actions, then you will be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. |
| Free Minds | They will apologize to you when you return to them, Say: "Do not apologize, we will not believe you, for God has told us of your news." And God will see your work, as will His messenger, then you will be returned to the knower of the unseen and the seen, He will inform you of what you did. |
| Qaribullah | When you return, they will apologize to you. Say: 'Make no excuses; we will not believe you. Allah has already told us of your news. Surely, Allah and His Messenger will see your work; then you will be returned to the Knower of the unseen and the visible, and He will inform you of what you were doing. ' |
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| George Sale | They will excuse themselves unto you, when ye are returned unto them. Say, excuse not your selves; we will by no means believe you: God hath acquainted us with your behaviour; and God will observe your actions, and his Apostle also: And hereafter shall ye be brought before Him who knoweth that which is hidden, and that which is manifest; and He will declare unto you that which ye have done. |
| JM Rodwell | They will excuse themselves to you when ye come back to them. SAY: Excuse yourselves not; we cannot believe you: now hath God informed us about you: God will behold your doings, and so will His Apostle: to Him who knoweth alike things hidden and things man |
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| Asad | [And] they will [still] be offering excuses to you when you return to them ,[from the campaign]! Say: "Do not offer [empty] excuses, [for] we shall not believe you: God has already enlightened us about you. And God will behold your [future] deeds, and [so will] His Apostle; and in the end you will be brought before Him who knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind," and then He will make you truly understand what you were doing [in life]." |
at-Taubah 009:095
| 9:95 سيحلفون بالله لكم اذا انقلبتم اليهم لتعرضوا عنهم فاعرضوا عنهم انهم رجس وماواهم جهنم جزاء بما كانوا يكسبون |
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| Transliteration | Sayahlifoona biAllahi lakum itha inqalabtum ilayhim lituAAridoo AAanhum faaAAridoo AAanhum innahum rijsun wama/wahum jahannamu jazaan bima kanoo yaksiboona |
| Literal | They will swear by God to you if you returned to them to object/oppose from them, so object/oppose from them, that they truly are obscenity/filth , and their shelter/refuge (is) Hell because (of) what they were earning/acquiring . |
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| Yusuf Ali | They will swear to you by Allah, when ye return to them, that ye may leave them alone. So leave them alone: For they are an abomination, and Hell is their dwelling-place,-a fitting recompense for the (evil) that they did. |
| Pickthal | They will swear by Allah unto you, when ye return unto them, that ye may let them be. Let them be, for lo! they are unclean, and their abode is hell as the reward for what they used to earn. |
| Arberry | They will swear to you by God, when you turn back to them, that you may turn aside from them. So turn aside from them, for they are an abomination, and their refuge is Gehenna -- a recompense for what they have been earning. |
| Shakir | They will swear to you by Allah when you return to them so that you may turn aside from them; so do turn aside from them; surely they are unclean and their abode is hell; a recompense for what they earned. |
| Sarwar | When you return they will appeal to you in the Name of God to leave them alone. So leave them alone. They are filthy and their dwelling will be hell as a recompense for what they had gained. |
| Khalifa | They will swear by GOD to you, when you return to them, that you may disregard them. Do disregard them. They are polluted, and their destiny is Hell, as a requital for the sins they have earned. |
| Hilali/Khan | They will swear by Allah to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijsun (i.e. Najasun (impure) because of their evil deeds), and Hell is their dwelling place, - a recompense for that which they used to earn. |
| H/K/Saheeh | They will swear by Allah to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning. |
| Malik | They will swear to you by Allah when you return to them so that you may leave them alone. So leave them alone: they are filth. Hell shall be their abode, a punishment for their misdeeds.[95] |
| QXP | They will swear by Allah, when you return to them, so that you may leave them alone. So leave them alone (9:125). They have blotted their humanity and earned the abode of Hell with their actions. |
| Maulana Ali | They will swear by Allah to you, when you return to them, so that you may leave them alone. So leave them alone. Surely they are unclean and their refuge is hell -- a recompense for what they earned. |
| Free Minds | They will swear by God to you, when you return to them, so that you would let them be. So let them be, for they are foul, and their destiny is Hell as a recompense for what they earned. |
| Qaribullah | When you return to them, they will swear to you by Allah that you might turn aside from them. Let them alone, they are unclean. Gehenna shall be their refuge, a recompense for their earnings. |
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| George Sale | They will swear unto you by God, when ye are returned unto them, that ye may let them alone. Let them alone therefore, for they are an abomination, and their dwelling shall be hell, a reward for that which they have deserved. |
| JM Rodwell | They will adjure you by God when ye are come back to them, to withdraw from them: Withdraw from them, then, for they are unclean: their dwelling shall be Hell, in recompense for their deserts. |
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| Asad | When you will have returned to them, (O believers,] they will swear to you by God, [repeating their excuses,] with a view to your letting them be.'`' Let them be, then: behold, they are loathsome, and hell is their goal in recompense for what they were wont to do. |
at-Taubah 009:096
| 9:96 يحلفون لكم لترضوا عنهم فان ترضوا عنهم فان الله لايرضى عن القوم الفاسقين |
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| Transliteration | Yahlifoona lakum litardaw AAanhum fa-in tardaw AAanhum fa-inna Allaha la yarda AAani alqawmi alfasiqeena |
| Literal | They swear/take oath to you to accept/approve of them, so if you accept/approve of them, so that God does not accept/approve of the nation the debauchers . |
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| Yusuf Ali | They will swear unto you, that ye may be pleased with them but if ye are pleased with them, Allah is not pleased with those who disobey. |
| Pickthal | They swear unto you, that ye may accept them. Though ye accept them. Allah verily accepteth not wrongdoing folk. |
| Arberry | They will swear to you, that you may be well-pleased with them; but if you are well-pleased with them, God will surely not be well-pleased with the people of the ungodly. |
| Shakir | They will swear to you that you may be pleased with them; but if you are pleased with them, yet surely Allah is not pleased with the transgressing people. |
| Sarwar | They swear in the Name of God to please you. Even if you were to be pleased with them, God is not pleased with evil-doing people. |
| Khalifa | They swear to you, that you may pardon them. Even if you pardon them, GOD does not pardon such wicked people. |
| Hilali/Khan | They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al-Fasiqoon (rebellious, disobedient to Allah). |
| H/K/Saheeh | They swear to you so that you might be satisfied with them. But if you should be satisfied with them indeed, Allah is not satisfied with a defiantly disobedient people. |
| Malik | They will swear to you in order to please you, but even if you be pleased with them (accept their excuses), Allah will never be pleased with these transgressors.[96] |
| QXP | They swear that you believers may be pleased with them. Even if you accept them, Allah does not accept those who drift away from His Commands (9:23-24). |
| Maulana Ali | They will swear to you that you may be pleased with them. But if you are pleased with them, yet surely Allah is not pleased with the transgressing people. |
| Free Minds | They swear to you so that you would accept them. Even if you accept them, God does not accept the wicked people. |
| Qaribullah | They will swear to you in order to please you. But if you will be pleased with them, Allah will not be pleased with the evildoing nation. |
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| George Sale | They will swear unto you, that ye may be well pleased with them; but if ye be well pleased with them, verily God will not be well pleased with people who prevaricate. |
| JM Rodwell | They will adjure you to take pleasure in them; but if ye take pleasure in them, God truly will take no pleasure in those who act corruptly. |
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| Asad | They will swear to you with a view to making you pleased with them: but [even] should you be pleased with them, verily, God shall never be pleased with iniquitous folk. |
at-Taubah 009:097
| 9:97 الاعراب اشد كفرا ونفاقا واجدر الايعلموا حدود ماانزل الله على رسوله والله عليم حكيم |
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| Transliteration | Al-aAArabu ashaddu kufran wanifaqan waajdaru alla yaAAlamoo hudooda ma anzala Allahu AAala rasoolihi waAllahu AAaleemun hakeemun |
| Literal | The Arabs (are) stronger (in) disbelief and hypocrisy, and more worthy/suited that they not know129limits/boundaries/orders (of) what God descended on His messenger, and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | The Arabs of the desert are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance of the command which Allah hath sent down to His Messenger: But Allah is All-knowing, All-Wise. |
| Pickthal | The wandering Arabs are more hard in disbelief and hypocrisy, and more likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise. |
| Arberry | The Bedouins are more stubborn in unbelief and hypocrisy, and apter not to know the bounds of what God has sent down on His Messenger; and God is All-knowing, All-wise. |
| Shakir | The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Messenger; and Allah is Knowing, Wise. |
| Sarwar | The desert dwelling Arabs are far worse than the others in their disbelief and hypocrisy and have more reason to be ignorant of the revelations that God revealed to His Messenger. God is All-knowing and All-wise. |
| Khalifa | The Arabs are the worst in disbelief and hypocrisy, and the most likely to ignore the laws that GOD has revealed to His messenger. GOD is Omniscient, Most Wise. |
| Hilali/Khan | The bedouins are the worst in disbelief and hypocrisy, and more likely to be in ignorance of the limits (Allahs Commandments and His Legal Laws, etc.) which Allah has revealed to His Messenger. And Allah is All-Knower, All-Wise. |
| H/K/Saheeh | The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] Allah has revealed to His Messenger. And Allah is Knowing and Wise. |
| Malik | The Arabs of the desert are the worst in disbelief and hypocrisy, and are least inclined to acknowledge the limits that Allah has revealed to his Messenger. Allah is All- Knowledgeable, All-Wise.[97] |
| QXP | The desert Arabs are more hard in rejection and hypocrisy, and more likely to ignore the Limits that Allah has revealed to His Messenger. Allah is Knower, Wise. |
| Maulana Ali | The dwellers of the desert are hardest in disbelief and hypocrisy, and most disposed not to know the limits of what Allah has revealed to His Messenger. And Allah is Knowing, Wise. |
| Free Minds | The Nomads are the worst in rejection and hypocrisy, and more likely not to know the limits of what God has sent down upon His messenger. God is Knower, Wise. |
| Qaribullah | The Bedouin Arabs surpass (the city dwellers) in disbelief and hypocrisy, and are more likely not to know the bounds that Allah has sent down to His Messenger. But Allah is Knowing, Wise. |
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| George Sale | The Arabs of the desert are more obstinate in their unbelief and hypocrisy; and it is easier for them to be ignorant of the ordinances of that which God hath sent down unto his Apostle: And God is knowing and wise. |
| JM Rodwell | The Arabs of the desert are most stout in unbelief and dissimulation; and likelier it is that they should be unaware of the laws which God hath sent down to His Apostle: and God is Knowing, Wise. |
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| Asad | [The hypocrites among] the bedouin"? are more tenacious in [their] refusal to acknowledge the truth and in [their] hypocrisy [than are settled people], and more liable to ignore the ordinances which God has bestowed from on high upon His Apostle - but God is all-knowing, wise. |
at-Taubah 009:098
| 9:98 ومن الاعراب من يتخذ ماينفق مغرما ويتربص بكم الدوائر عليهم دائرة السوء والله سميع عليم |
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| Transliteration | Wamina al-aAArabi man yattakhithu ma yunfiqu maghraman wayatarabbasu bikumu alddawa-ira AAalayhim da-iratu alssaw-i waAllahu sameeAAun AAaleemun |
| Literal | And from the Arabs who takes what he spends (as) an obligated burden/monetary harm/loss , and he waits/remains with you the circles/disasters; on them (is) the bad/evil circle/disaster, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | Some of the desert Arabs look upon their payments as a fine, and watch for disasters for you: on them be the disaster of evil: for Allah is He That heareth and knoweth (all things). |
| Pickthal | And of the wandering Arabs there is he who taketh that which he expendeth (for the cause of Allah) as a loss, and awaiteth (evil) turns of fortune for you (that he may be rid of it). The evil turn of fortune will be theirs. Allah is Hearer, Knower. |
| Arberry | Some of the Bedouins take what they expend for a fine, and await the turns of fortune to go against you. Theirs shall be the evil turn; God is All-hearing, All-knowing. |
| Shakir | And of the dwellers of the desert are those who take what they spend to be a fine, and they wait (the befalling of) calamities to you; on them (will be) the evil calamity; and Allah is Hearing, Knowing. |
| Sarwar | Whatever some of the desert dwelling Arabs spend for the cause of God, they consider it a loss to themselves. They wish to see you in trouble. Trouble has struck them already. God is All-hearing and All-knowing. |
| Khalifa | Some Arabs consider their spending (in the cause of God) to be a loss, and even wait in anticipation that a disaster may hit you. It is they who will incur the worst disaster. GOD is Hearer, Omniscient. |
| Hilali/Khan | And of the bedouins there are some who look upon what they spend (in Allahs Cause) as a fine and watch for calamities for you, on them be the calamity of evil. And Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | And among the bedouins are some who consider what they spend as a loss and await for you turns of misfortune. Upon them will be a misfortune of evil. And Allah is Hearing and Knowing. |
| Malik | Some of the desert Arabs look upon whatever they spend in the way of Allah as a penalty and wait for some misfortune to befall you. May misfortune befall them! Allah hears all and knows all.[98] |
| QXP | Among these Bedouin Arabs is he who looks upon his spending as a penalty, and awaits a disaster to hit you. (They hope for the Divine Order to collapse). It is they who invite disaster upon themselves. Allah is Hearer, Knower. |
| Maulana Ali | And of the dwellers of the desert are those who take what they spend to be a fine, and they wait for an evil turn of fortune for you. On them is the evil turn. And Allah is Hearing, Knowing. |
| Free Minds | And from the Nomads are some who look upon what they spend as a fine, and wait for misfortune upon you. They will have the misfortune of evil, and God is Hearer, Knowledgeable. |
| Qaribullah | Some Arabs (Banu Asad and Ghatfan tribes) regard what they spend as a (compulsory) fine and wait for some misfortune to befall you. Theirs shall be the evil turn! Allah is Hearing, Knowing. |
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| George Sale | Of the Arabs of the desert there is who reckoneth that which he expendeth for the service of God, to be as tribute; and waiteth that some change of fortune may befall you. A change for evil shall happen unto them; for God both heareth and knoweth. |
| JM Rodwell | Of the Arabs of the desert there are some who reckon what they expend in the cause of God as tribute, and wait for some change of fortune to befall you: a change for evil shall befall them! God is the Hearer, the Knower. |
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| Asad | And among the bedouin there are such as regard all that they might spend [in God's cause] as a loss, and wait for misfortune to encompass you, [O believers: but] it is they whom evil fortune shall encompass - for God is all-hearing, all-knowing. > |
at-Taubah 009:099
| 9:99 ومن الاعراب من يؤمن بالله واليوم الاخر ويتخذ ماينفق قربات عند الله وصلوات الرسول الا انها قربة لهم سيدخلهم الله في رحمته ان الله غفور رحيم |
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| Transliteration | Wamina al-aAArabi man yu/minu biAllahi waalyawmi al-akhiri wayattakhithu ma yunfiqu qurubatin AAinda Allahi wasalawati alrrasooli ala innaha qurbatun lahum sayudkhiluhumu Allahu fee rahmatihi inna Allaha ghafoorun raheemun |
| Literal | And from the Arabs who believes by God and the Day the Last/Resurrection Day, and takes what he spends (as) approachment to God (offerings) at God, and the messenger's prayers, is it not an approachment to God (offering) for them? God will make them enter in His mercy, that God (is) forgiving, merciful. |
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| Yusuf Ali | But some of the desert Arabs believe in Allah and the Last Day, and look on their payments as pious gifts bringing them nearer to Allah and obtaining the prayers of the Messenger. Aye, indeed they bring them nearer (to Him): soon will Allah admit them to His Mercy: for Allah is Oft-forgiving, Most Merciful. |
| Pickthal | And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful. |
| Arberry | And some of the Bedouins believe in God and the Last Day, and take what they expend for offerings bringing them near to God, and the prayers of the Messenger. Surely they are an offering for them, and God will admit them into His mercy; God is All-forgiving, All-compassionate. |
| Shakir | And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be (means of) the nearness of Allah and the Messenger's prayers; surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful. |
| Sarwar | Some of the desert dwelling Arabs believe in God and the Day of Judgment. Whatever they spend for the cause of God they consider it as a means of getting nearer to God and have the prayers of the Messenger in their favor. This, certainly is a means to get nearer to God. God will admit them into His mercy. God is All-forgiving and All-merciful. |
| Khalifa | Other Arabs do believe in GOD and the Last Day, and consider their spending to be a means towards GOD, and a means of supporting the messenger. Indeed, it will bring them nearer; GOD will admit them into His mercy. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And of the bedouins there are some who believe in Allah and the Last Day, and look upon what they spend in Allahs Cause as approaches to Allah, and a cause of receiving the Messengers invocations. Indeed these (spendings in Allahs Cause) are an approach for them. Allah will admit them to His Mercy. Certainly Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | But among the bedouins are some who believe in Allah and the Last Day and consider what they spend as means of nearness to Allah and of [obtaining] invocations of the Messenger. Unquestionably, it is a means of nearness for them. Allah will admit them to His mercy. Indeed, Allah is Forgiving and Merciful. |
| Malik | But some of the desert Arabs believe in Allah and the Last Day, and look on what they spend in the way of Allah as a means of bringing them close to Allah and to the prayers of the Messenger. Indeed, closer they shall be brought: soon Allah will admit them to His mercy. Allah is Forgiving, Merciful.[99] |
| QXP | And among the Bedouins are those who believe in Allah and the Last Day and consider their spending as a means towards Allah and a means of supporting the Messenger. This will raise their ranks with Allah. Allah will embrace them with His Mercy. Verily, Allah is Forgiving, Gracious. |
| Maulana Ali | And of the desert Arabs are those who believe in Allah and the Last Day, and consider what they spend and the prayers of the Messenger, as bringing them nearer to Allah. Surely they bring them nearer (to Allah); Allah will bring them into His mercy. Surely Allah is Forgiving, Merciful. |
| Free Minds | And from the Nomads are those who believe in God and the Last Day, and he looks upon what he spends to make him closer to God, and the contact-methods with the messenger. It indeed makes them closer. God will admit them in His mercy; God is Forgiving, Merciful. |
| Qaribullah | Yet there are some Arabs (Juhaina and Muszaina tribes) who believe in Allah and the Last Day, and regard what they spend as a means of bringing them close to Allah and to the prayers of the Messenger. Indeed, they are an offering for them; Allah will admit them to His Mercy. He is Forgiving, Merciful. |
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| George Sale | And of the Arabs of desert there is who believeth in God, and in the last day; and esteemeth that which he layeth out for the service of God to be the means of bringing him near unto God, and the prayers of the Apostle. Is it not unto them the means of a near approach? God shall lead them into his mercy; for God is gracious and merciful. |
| JM Rodwell | And of the Arabs of the desert, some believe in God and in the last day, and deem those alms an approach to God and to the Apostle's prayers. Are they not their approach? Into His mercy shall God lead them: yes, God is Indulgent, Merciful. |
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| Asad | However, among the bedouin there are [also] such as believe in God and the Last Day, and regard all that they spend (in God's cause] as a means of drawing them nearer to God and of [their being remembered in] the. Apostle's prayers. Oh, verily, it shall [indeed] be a means of [God's] nearness to them, [for] God will admit them unto His grace: verily, God is much-forgiving, a dispenser of grace! |
at-Taubah 009:100
| 9:100 والسابقون الاولون من المهاجرين والانصار والذين اتبعوهم باحسان رضي الله عنهم ورضوا عنه واعد لهم جنات تجري تحتها الانهار خالدين فيها ابدا ذلك الفوز العظيم |
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| Transliteration | Waalssabiqoona al-awwaloona mina almuhajireena waal-ansari waallatheena ittabaAAoohum bi-ihsanin radiya Allahu AAanhum waradoo AAanhu waaAAadda lahum jannatin tajree tahtaha al-anharu khalideena feeha abadan thalika alfawzu alAAatheemu |
| Literal | And the racing/preceding the first/beginners from the emigrants and the victoriors/saviors , and those who followed them with goodness, God accepted/approved of them, and they accepted/approved of Him, and He prepared for them treed gardens/paradises the rivers flow/run below/beneath it, immortally/eternally for ever in it, that (is) the great winning/triumph . |
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| Yusuf Ali | The vanguard (of Islam)- the first of those who forsook (their homes) and of those who gave them aid, and (also) those who follow them in (all) good deeds,- well-pleased is Allah with them, as are they with Him: for them hath He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity. |
| Pickthal | And the first to lead the way, of the Muhajirin and the Ansar, and those who followed them in goodness - Allah is well pleased with them and they are well pleased with Him, and He hath made ready for them Gardens underneath which rivers flow, wherein they will abide for ever. That is the supreme triumph. |
| Arberry | And the Outstrippers, the first of the Emigrants and the Helpers, and those who followed them in good-doing -- God will be well-pleased with them and they are well-pleased with Him; and He has prepared for them gardens underneath which rivers flow, therein to dwell forever and ever; that is the mighty triumph. |
| Shakir | And (as for) the foremost, the first of the Muhajirs and the Ansars, and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him, and He has prepared for them gardens beneath which rivers flOw, to abide in them for ever; that is the mighty achievement. |
| Sarwar | God is well pleased with the foremost ones of those who left their homes for the cause of God, those who helped them after their arrival in Medina and those who nobly followed these two groups. He has prepared gardens for them wherein streams flow and wherein they will live forever. This, certainly is the supreme triumph. |
| Khalifa | As for the early vanguards who immigrated (Muhajerin), and the supporters who gave them refuge (Ansar) and those who followed them in righteousness, GOD is pleased with them, and they are pleased with Him. He has prepared for them gardens with flowing streams, wherein they abide forever. This is the greatest triumph. |
| Hilali/Khan | And the first to embrace Islam of the Muhajiroon (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajiroon) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. |
| H/K/Saheeh | And the first forerunners [in the faith] among the Muhajireen and the An§ar and those who followed them with good conduct Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. |
| Malik | As for the first pioneers who accepted Islam from the Muhajir (immigrants) and Ansar (supporters in Medina) and those who follow them in good deeds, Allah is well pleased with them and they are pleased with Him. He has prepared for them gardens beneath which rivers flow, wherein they shall live forever: that is the mighty achievement.[100] |
| QXP | And the first to lead the way are the emigrants (from Makkah), their hosts who sheltered them (in Madinah), and those who followed them in goodness, Allah is well pleased with them and they are well pleased with Him. He has made ready for them Gardens underneath which rivers flow, wherein they will abide forever. This is the Supreme Triumph. |
| Maulana Ali | And the foremost, the first of the Emigrants and the Helpers, and those who followed them in goodness -- Allah is well pleased with them and they are well pleased with Him, and He has prepared for them Gardens wherein flow rivers, abiding therein for ever. That is the mighty achievement. |
| Free Minds | And those who came early and quickly from amongst the emigrants and the supporters, and those who followed them in kindness; God has accepted them, and they have accepted Him; and He prepared for them gardens with rivers flowing beneath in which they will abide eternally. Such is the great success. |
| Qaribullah | As for the first outstrippers among the migrants and supporters and those who followed them in doing good, Allah is pleased with them and they are pleased with Him. He has prepared for them gardens underneath which rivers flow, where they shall live for ever. That is the greatest winning. |
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| George Sale | As for the leaders and the first of the Mohajerin, and the Ansars, and those who have followed them in well doing; God is well pleased with them, and they are well pleased in him: And He hath prepared for them gardens watered by rivers; they shall remain therein for ever. This shall be great felicity. |
| JM Rodwell | As for those who led the way, the first of the Mohadjers, and the Ansars, and those who have followed their noble conduct, God is well pleased with them, and they with Him: He hath made ready for them gardens under whose trees the rivers flow: to abide the |
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| Asad | And as for the first and foremost of those who have forsaken the domain of evil and of those who have sheltered and succoured the Faith, as well as those who follow them in [the way of] righteousness - God is well-pleased with them, and well--pleased are they with Him. And for them has He readied gardens through which running waters flow, therein to abide beyond the count of time: this is the triumph supreme! |
at-Taubah 009:101
| 9:101 وممن حولكم من الاعراب منافقون ومن اهل المدينة مردوا على النفاق لاتعلمهم نحن نعلمهم سنعذبهم مرتين ثم يردون الى عذاب عظيم |
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| Transliteration | Wamimman hawlakum mina al-aAArabi munafiqoona wamin ahli almadeenati maradoo AAala alnnifaqi la taAAlamuhum nahnu naAAlamuhum sanuAAaththibuhum marratayni thumma yuraddoona ila AAathabin AAatheemin |
| Literal | And from whom (is) around/surrounding you from the Arabs (are) hypocrites and from the city's/town's people they were accustomed to rebelling/mutiny on the hypocrisy, you do not know them, We know them, We will torture them twice, then they be returned to great torture. |
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| Yusuf Ali | Certain of the desert Arabs round about you are hypocrites, as well as (desert Arabs) among the Medina folk: they are obstinate in hypocrisy: thou knowest them not: We know them: twice shall We punish them: and in addition shall they be sent to a grievous penalty. |
| Pickthal | And among those around you of the wandering Arabs there are hypocrites, and among the townspeople of Al-Madinah (there are some who) persist in hypocrisy whom thou (O Muhammad) knowest not. We, We know them, and We shall chastise them twice; then they will be relegated to a painful doom. |
| Arberry | And some of the Bedouins who dwell around you are hypocrites; and some of the people of the City are grown bold in hypocrisy. Thou knowest them not; but We know them, and We shall chastise them twice, then they will be returned to a mighty chastisement. |
| Shakir | And from among those who are round about you of the dwellers of the desert there are hypocrites, and from among the people of Medina (also); they are stubborn in hypocrisy; you do not know them; We know them; We will chastise them twice then shall they be turned back to a grievous chastisement |
| Sarwar | Some of the desert dwelling Arabs around you are hypocrites as are some of the inhabitants of Medina. They are persisting in their hypocrisies. You do not know them but We know them well and will punish them twice over. Then they will be brought to the great torment (on the Day of Judgment). |
| Khalifa | Among the Arabs around you, there are hypocrites. Also, among the city dwellers, there are those who are accustomed to hypocrisy. You do not know them, but we know them. We will double the retribution for them, then they end up committed to a terrible retribution. |
| Hilali/Khan | And among the bedouins round about you, some are hypocrites, and so are some among the people of Al-Madinah, they exaggerate and persist in hypocrisy, you (O Muhammad SAW) know them not, We know them. We shall punish them twice, and thereafter they shall be brought back to a great (horrible) torment. |
| H/K/Saheeh | And among those around you of the bedouins are hypocrites, and [also] from the people of Madinah. They have become accustomed to hypocrisy. You, [O Muúammad], do not know them, [but] We know them. We will punish them twice [in this world]; then they will be returned to a great punishment. |
| Malik | Some of the desert Arabs around you are hypocrites, and so are some of the residents of Medina, who are fanatical in their hypocrisy. You do not know them, but We know them. Soon We shall give them double punishment: then they shall be turned to the most severe chastisement.[101] |
| QXP | Some of the Bedouins who dwell around your town are hypocrites, and some of the people of Al-Madinah also persist in hypocrisy. You know them not, We know them. We will punish them twice (they will be humiliated in the battle and they will see their families and children embracing Belief). Then they will be relegated to a painful doom. |
| Maulana Ali | And of those around you of the desert Arabs, there are hypocrites; and of the people of Madinah (also) -- they persist in hypocrisy. Thou knowest them not; We know them. We will chastise them twice, then they will be turned back to a grievous chastisement. |
| Free Minds | And from the Nomads around you are hypocrites, as well as from the city people, they persist in hypocrisy. You do not know them, but We know them. We will punish them twice, then they will be returned to a great punishment. |
| Qaribullah | Some of the Bedouin Arabs around you are hypocrites, and so are some of the people of Madinah who are well versed in hypocrisy. You do not know them, but We do. Twice We will punish them then they shall return to a mighty punishment. |
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| George Sale | And of the Arabs of the desert who dwell round about you, there are hypocritical persons: And of the inhabitants of Medina there are some who are obstinate in hypocrisy. Thou knowest them not, O prophet, but We know them: We will surely punish them twice; afterwards shall they be sent to a grievous torment. |
| JM Rodwell | And of the Arabs of the desert round about you, some are hypocrites: and of the people of Medina, some are stubborn in hypocrisy. Thou knowest them not, Muhammad: we know them: twice will we chastise them: then shall they be given over to a great chastisem |
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| Asad | But among the bedouin who dwell around you there are hypocrites; and among the people of the [Prophet's] City [too] there are such as have grown insolent in [their] hypocrisy. Thou dost not [always] know them, [O Muhammad - but] We know them. We shall cause them to suffer doubly [in this world]; and then they will be given over to awesome suffering [in the life to come]. |
at-Taubah 009:102
| 9:102 واخرون اعترفوا بذنوبهم خلطوا عملا صالحا واخر سيئا عسى الله ان يتوب عليهم ان الله غفور رحيم |
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| Transliteration | Waakharoona iAAtarafoo bithunoobihim khalatoo AAamalan salihan waakhara sayyi-an AAasa Allahu an yatooba AAalayhim inna Allaha ghafoorun raheemun |
| Literal | And others confessed/acknowledged because of their crimes, they mixed/mingled correct/righteous deeds work and other bad/evil, maybe/perhaps God that He forgives on them, that God (is) forgiving, merciful. |
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| Yusuf Ali | Others (there are who) have acknowledged their wrong-doings: they have mixed an act that was good with another that was evil. Perhaps Allah will turn unto them (in Mercy): for Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | And (there are) others who have acknowledged their faults. They mixed a righteous action with another that was bad. It may be that Allah will relent toward them. Lo! Allah is Forgiving, Merciful. |
| Arberry | And other have confessed their sins; they have mixed a righteous deed with another evil. It may be that God will turn towards them; God is All-forgiving, All-compassionate. |
| Shakir | And others have confessed their faults, they have mingled a good deed and an evil one; may be Allah will turn to them (mercifully); surely Allah is Forgiving, Merciful. |
| Sarwar | Some of them have already confessed their sins and have mixed virtuous deeds with sinful ones. Perhaps God will forgive them. God is All-forgiving and All-merciful. |
| Khalifa | There are others who have confessed their sins; they have mixed good deeds with bad deeds. GOD will redeem them, for GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And (there are) others who have acknowledged their sins, they have mixed a deed that was righteous with another that was evil. Perhaps Allah will turn unto them in forgiveness. Surely, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | And [there are] others who have acknowledged their sins. They had mixed a righteous deed with another that was bad. Perhaps Allah will turn to them in forgiveness. Indeed, Allah is Forgiving and Merciful. |
| Malik | There are some who have confessed their sins: they have mixed records of good and bad deeds. It is quite possible that Allah may turn to them in mercy, for Allah is Forgiving, Merciful.[102] |
| QXP | There are others who acknowledge their faults. Since they have a mixed record of good and bad deeds, they may hope that Allah will relent towards them, for Allah is Forgiving, Merciful. |
| Maulana Ali | And others have acknowledged their faults -- they mixed a good deed with another that was evil. It may be that Allah will turn to them (mercifully). Surely Allah is Forgiving, Merciful. |
| Free Minds | And others who have acknowledged their sins, they have mixed good work with bad. Perhaps God will pardon them. God is Forgiving, Merciful. |
| Qaribullah | There are others who have confessed their sins; they intermixed good deeds with another evil. It may be that Allah will turn towards them in mercy. Allah is Forgiving, Merciful. |
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| George Sale | And others have acknowledged their crimes. They have mixed a good action with another which is bad: Peradventure God will be turned unto them; for God is gracious and merciful. |
| JM Rodwell | Others have owned their faults, and with an action that is right they have mixed another that is wrong. God will haply be turned to them: for God is Forgiving, Merciful. |
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| Asad | And [there are] others '35 - [people who] have become conscious of their sinning after having done righteous deeds side by side with evil ones;` [and] it may well be that God will accept their repentance: for, verily, God is much-forgiving, a dispenser' of grace. |
at-Taubah 009:103
| 9:103 خذ من اموالهم صدقة تطهرهم وتزكيهم بها وصل عليهم ان صلاتك سكن لهم والله سميع عليم |
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| Transliteration | Khuth min amwalihim sadaqatan tutahhiruhum watuzakkeehim biha wasalli AAalayhim inna salataka sakanun lahum waAllahu sameeAAun AAaleemun |
| Literal | Take/receive from their properties/wealths charity, to purify/clean them mentally and physically , and to purify/correct/commend them with it, and pray/call (for) God's blessings on them, that your prayers (are) tranquillity/security for them, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | Of their goods, take alms, that so thou mightest purify and sanctify them; and pray on their behalf. Verily thy prayers are a source of security for them: And Allah is One Who heareth and knoweth. |
| Pickthal | Take alms of their wealth, wherewith thou mayst purify them and mayst make them grow, and pray for them. Lo! thy prayer is an assuagement for them. Allah is Hearer, Knower. |
| Arberry | Take of their wealth a freewill offering, to purify them and to cleanse them thereby, and pray for them; thy prayers are a comfort for them; God is All-hearing, All-knowing. |
| Shakir | Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing. |
| Sarwar | Collect religious tax (zakat) from them to purify and cleanse them and pray for them; your prayers give them comfort. God is All-hearing and All-knowing. |
| Khalifa | Take from their money a charity to purify them and sanctify them. And encourage them, for your encouragement reassures them. GOD is Hearer, Omniscient. |
| Hilali/Khan | Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | Take, [O, Muúammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah's blessings] upon them. Indeed, your invocations are reassurance for them. And Allah is Hearing and Knowing. |
| Malik | Take sadaqat (this commanded sadaqat means - Zakat-ul-Mall) from their wealth, so that they may thereby be cleansed and purified, and pray for them; for your prayer will give them comfort. Allah hears all and knows all.[103] |
| QXP | Accept their contribution for the community. Purify their thoughts with proper education and training so that their "Self" may grow. Help them! Your support is a great source of peace in their hearts. Allah is Hearer, Knower. (Let the believers adopt the Divine qualities in their human capacity). |
| Maulana Ali | Take alms out of their property -- thou wouldst cleanse them and purify them thereby -- and pray for them. Surely thy prayer is a relief to them. And Allah is Hearing, Knowing. |
| Free Minds | Take from their money a charity to purify them and develop them with it, and reach out to them. Your reaching out is a tranquility for them; and God is Hearer, Knowledgeable. |
| Qaribullah | Take charity from their wealth, in order that they are thereby cleansed and purified, and pray for them; for your prayer is a comforting mercy for them. Allah is Hearing, Knowing. |
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| George Sale | Take alms of their substance, that thou mayest cleanse them, and purify them thereby; and pray for them; For thy prayers shall be a security of mind unto them; and God both heareth and knoweth. |
| JM Rodwell | Take alms of their substance, that thou mayst cleanse and purify them thereby, and pray for them; for thy prayers shall assure their minds: and God Heareth, Knoweth. |
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| Asad | [Hence, O Prophet,] accept that [part] of their possessions which is offered for the sake of God, 131 so that thou mayest cleanse them thereby and cause them to grow in purity, and pray for them: behold, thy prayer will be [a source of] comfort to them-for God is all-hearing, all-knowing. |
at-Taubah 009:104
| 9:104 الم يعلموا ان الله هو يقبل التوبة عن عباده وياخذ الصدقات وان الله هو التواب الرحيم |
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| Transliteration | Alam yaAAlamoo anna Allaha huwa yaqbalu alttawbata AAan AAibadihi waya/khuthu alssadaqati waanna Allaha huwa alttawwabu alrraheemu |
| Literal | Did they not know that God, He accepts/receives the repentance/forgiveness from His worshippers/slaves, and He takes/receives the charities, and that God, He is the forgiver, the merciful? |
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| Yusuf Ali | Know they not that Allah doth accept repentance from His votaries and receives their gifts of charity, and that Allah is verily He, the Oft-Returning, Most Merciful? |
| Pickthal | Know they not that Allah is He Who accepteth repentance from His bondmen and taketh the alms, and that Allah is He Who is the Relenting, the Merciful. |
| Arberry | Do they not know that God is He who accepts repentance from His servants, and takes the freewill offerings, and that God -- He turns, and is All-compassionate? |
| Shakir | Do they not know that Allah accepts repentance from His servants and takes the alms, and that Allah is the Oft-returning (to mercy), the Merciful? |
| Sarwar | Do they not know that it is God who accepts the repentance of His servants and receives the welfare funds and that it is God who is All-forgiving and All-merciful? |
| Khalifa | Do they not realize that GOD accepts the repentance of His worshipers, and takes the charities, and that GOD is the Redeemer, Most Merciful? |
| Hilali/Khan | Know they not that Allah accepts repentance from His slaves and takes the Sadaqat (alms, charities) and that All&achrc;h Alone is the One Who forgives and accepts repentance, Most Merciful? |
| H/K/Saheeh | Do they not know that it is Allah who accepts repentance from His servants and receives charities and that it is Allah who is the Accepting of repentance, the Merciful? |
| Malik | Do they not know that Allah accepts repentance from His servants and takes their sadaqat (charity), and surely Allah is the One Who is the Accepter of Repentance, the Merciful?[104] |
| QXP | Do they not know that Allah is He Who accepts the repentance of His servants, and accepts their charity? Verily, Allah is the Acceptor of repentance, Merciful. |
| Maulana Ali | Know they not that Allah is He Who accepts repentance from His servants and takes the alms, and that Allah -- He is the Oft-returning (to mercy), the Merciful? |
| Free Minds | Did they not know that it is God who accepts repentance from His servants, and He takes the charities, and that God is the Pardoner, Merciful. |
| Qaribullah | Do they not know that Allah accepts the repentance of His worshipers and takes their charity, and that Allah is the Forgiving, the Merciful? |
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| George Sale | Do they not know that God accepteth repentance from his servants, and accepteth alms; and that God is easy to be reconciled, and merciful? |
| JM Rodwell | Know they not that when his servants turn to Him with repentance, God accepteth it, and that He accepteth alms, and that God is He who turneth, the Merciful? |
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| Asad | Do they not know that it is God alone who can accept the repentance of His servants" and is the [true] recipient of whatever is offered for His sake - and that God alone is an acceptor of repentance, a dispenser of grace? |
at-Taubah 009:105
| 9:105 وقل اعملوا فسيرى الله عملكم ورسوله والمؤمنون وستردون الى عالم الغيب والشهادة فينبئكم بما كنتم تعملون |
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| Transliteration | Waquli iAAmaloo fasayara Allahu AAamalakum warasooluhu waalmu/minoona wasaturaddoona ila AAalimi alghaybi waalshshahadati fayunabbi-okum bima kuntum taAAmaloona |
| Literal | And say: "Make/work , so God and His messenger and the believers will see your deeds, and you will be returned to knower (of) the unseen/supernatural and the testimony/certification , so He informs you with what you were making/doing." |
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| Yusuf Ali | And say: "Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers: Soon will ye be brought back to the knower of what is hidden and what is open: then will He show you the truth of all that ye did." |
| Pickthal | And say (unto them): Act! Allah will behold your actions, and (so will) His messenger and the believers, and ye will be brought back to the Knower of the Invisible and the Visible, and He will tell you what ye used to do. |
| Arberry | Say: 'Work; and God will surely see your work, and His Messenger, and the believers, and you will be returned to Him who knows the unseen and the visible, and He will tell you what you were doing.' |
| Shakir | And say: Work; so Allah will see your work and (so will) His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. |
| Sarwar | (Muhammad), tell them, "Act as you wish. God, His Messenger and the believers will see your deeds. You will be brought before the One who has absolute knowledge of the unseen and the seen. He will let you know about all that you have done. |
| Khalifa | Say, "Work righteousness; GOD will see your work, and so will His messenger and the believers. Ultimately, you will be returned to the Knower of all secrets and declarations, then He will inform you of everything you had done." |
| Hilali/Khan | And say (O Muhammad SAW) "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do." |
| H/K/Saheeh | And say, "Do [as you will], for Allah will see your deeds, and [so, will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." |
| Malik | Tell them: "Do as you will. Allah, His Messenger and the believers will now keep a watch over your conduct; then you shall be brought to His court Who knows the hidden and the open, and He will inform you of all that you have done."[105] |
| QXP | Say, "Act! (Prove your word with action). Allah will behold your actions, and so will His Messenger, and the believers. Ultimately you will be returned to the Knower of the Invisible and the Visible. He will show you a replay of all you used to do." |
| Maulana Ali | And say, Work; so Allah will see you work and (so will) His Messenger and the believers. And you will be brought back to the Knower of the unseen and the seen, then He will inform you of what you did. |
| Free Minds | And Say: "Work, and God will see your work and His messenger and the believers. And you will be sent back to the knower of the unseen and the seen, and He will inform you of what you did." |
| Qaribullah | Say: 'Allah will see your works and so will His Messenger and the believers; then you shall be returned to the Knower of the unseen and the visible, and He will inform you of what you were doing. ' |
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| George Sale | Say unto them, work as ye will; but God will behold your work, and his Apostle also, and the true believers: And ye shall be brought before Him who knoweth that which is kept secret, and that which is made public; and He will declare unto you whatever ye have done. |
| JM Rodwell | SAY: Work ye: but God will behold your work, and so will His Apostle, and the faithful: and ye shall be brought before Him who knoweth alike the Hidden and the Manifest, and He will tell you of all your works. |
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| Asad | And say [unto them, O Prophet]: "Act!'39 And God will behold your deeds, and [so will] His Apostle, and the believers: and [in the end] you will be brought before Him who knows all that is beyond the reach of a created being's perception as well as all that can be witnessed by a creature's senses or mind'?? -and then He will make you understand what you have been doing." |
at-Taubah 009:106
| 9:106 واخرون مرجون لامر الله اما يعذبهم واما يتوب عليهم والله عليم حكيم |
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| Transliteration | Waakharoona murjawna li-amri Allahi imma yuAAaththibuhum wa-imma yatoobu AAalayhim waAllahu AAaleemun hakeemun |
| Literal | And others (are) delayed/postponed to God's order/command, either He torturers them and either He forgives on them, and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | There are (yet) others, held in suspense for the command of Allah, whether He will punish them, or turn in mercy to them: and Allah is All-Knowing, Wise. |
| Pickthal | And (there are) others who await Allah's decree, whether He will punish them or will forgive them. Allah is Knower, Wise. |
| Arberry | And others are deferred to God's commandment, whether He chastises them, or turns towards them; God is All-knowing, All-wise. |
| Shakir | And others are made to await Allah's command, whether He chastise them or whether He turn to them (mercifully), and Allah is Knowing, Wise. |
| Sarwar | Besides those who have confessed their sins, there are others who have no good deeds for which they may receive any reward or sins for which they may be punished. Their fate will be in the hands of God." God is All-knowing and All-wise. |
| Khalifa | Others are waiting for GOD's decision; He may punish them, or He may redeem them. GOD is Omniscient, Most Wise. |
| Hilali/Khan | And others await Allahs Decree, whether He will punish them or will forgive them. And Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | And [there are] others deferred until the command of Allah whether He will punish them or whether He will forgive them. And Allah is Knowing and Wise. |
| Malik | There are yet others whose case is held in suspense for the decision of Allah. He will either punish them or turn to them in mercy; and Allah is Knowledgeable, Wise.[106] |
| QXP | There are some who await Allah's Decree whether He will punish them or relent to them. Allah is All Knowing, All Wise. (Their matter is under investigation by the State. Allah's Laws are based on Knowledge and Wisdom (9:118)). |
| Maulana Ali | And others are made to await Allah’s command, whether He chastise them or turn to them (mercifully). And Allah is Knowing, Wise. |
| Free Minds | And others will wait for God's decision; either He will punish them, or He will pardon them. God is Knowledgeable, Wise. |
| Qaribullah | There are others who must wait for the Commandment of Allah. He will either punish or turn towards them. And Allah is Knowing, Wise. |
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| George Sale | And there are others who wait with suspense the decree of God; whether He will punish them, or whether He will be turned unto them: But God is knowing and wise. |
| JM Rodwell | And others await the decision of God; whether He will punish them, or whether He will be turned unto them: but God is Knowing, Wise. |
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| Asad | And [there are yet] others-[people whose cases are] deferred until God wills to judge them: 141 He will either chastise them or turn again unto them in His mercy-for God is all-knowing, wise. |
at-Taubah 009:107
| 9:107 والذين اتخذوا مسجدا ضرارا وكفرا وتفريقا بين المؤمنين وارصادا لمن حارب الله ورسوله من قبل وليحلفن ان اردنا الا الحسنى والله يشهد انهم لكاذبون |
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| Transliteration | Waallatheena ittakhathoo masjidan diraran wakufran watafreeqan bayna almu/mineena wa-irsadan liman haraba Allaha warasoolahu min qablu walayahlifunna in aradna illa alhusna waAllahu yashhadu innahum lakathiboona |
| Literal | And those who took a mosque (as a tool for) harming, and disbelief, and separation/distinction between the believers, and (as) a watch/observation/ambuscade (ambush place/shelter) to who battled/fought God and His messenger from before, and they swear/take oath (E): "That we wanted/intended except the best/goodness ." And God witnesses/testifies that they truly are lying/denying . |
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| Yusuf Ali | And there are those who put up a mosque by way of mischief and infidelity - to disunite the Believers - and in preparation for one who warred against Allah and His Messenger aforetime. They will indeed swear that their intention is nothing but good; But Allah doth declare that they are certainly liars. |
| Pickthal | And as for those who chose a place of worship out of opposition and disbelief, and in order to cause dissent among the believers, and as an outpost for those who warred against Allah and His messenger aforetime, they will surely swear: We purposed naught save good. Allah beareth witness that they verily are liars. |
| Arberry | And those who have taken a mosque in opposition and unbelief, and to divide the believers, and as a place of ambush for those who fought God and His Messenger aforetime -- they will swear 'We desired nothing but good'; and God testifies they are truly liars. |
| Shakir | And those who built a masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who made war against Allah and His Messenger before; and they will certainly swear: We did not desire aught but good; and Allah bears witness that they are most surely liars. |
| Sarwar | The mosque which some of the hypocrites have established is only to harm people, to spread disbelief, to create discord among the believers, to wait for the one who fought against God and His Messenger, and to make others believe that it has been established with their good intentions. But God testifies that they are liars. |
| Khalifa | There are those who abuse the masjid by practicing idol worship, dividing the believers, and providing comfort to those who oppose GOD and His messenger. They solemnly swear: "Our intentions are honorable!" GOD bears witness that they are liars. |
| Hilali/Khan | And as for those who put up a mosque by way of harming and disbelief, and to disunite the believers, and as an outpost for those who warred against Allah and His Messenger (Muhammad SAW) aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars. |
| H/K/Saheeh | And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, "We intended only the best." And Allah testifies that indeed they are liars. |
| Malik | There are others who built a Masjid for mischievous motives (Masjid-e-Zirar), to spread disbelief and to disunite the believers, and an outpost for one (Abu ‘Amir) who had made war against Allah and His Messenger before. They will indeed swear that their intentions are nothing but good; but Allah declares that they are absolute liars.[107] |
| QXP | (The hypocrites keep making schemes.) They built a Masjid out of mischief and to promote disbelief, and sectarianism among the believers, and as an outpost for those who warred against Allah and His Messenger before. They will surely swear, "We had but good intentions", but Allah bears witness that they are liars. |
| Maulana Ali | And those who built a mosque to cause harm (to Islam) and (to help) disbelief, and to cause disunion among the believers, and a refuge for him who made war against Allah and His Messenger before. And they will certainly swear: We desired naught but good. And Allah bears witness that they are certainly liars. |
| Free Minds | And there are those who establish a temple to do harm and cause rejection, and to divide between the believers, and as an outpost for those who fought God and His messenger before. They will swear that they only wanted to do good, and God bears witness that they are liars. |
| Qaribullah | And there are those who have taken a mosque to cause harm, disbelief, and to divide the believers, and as a place of ambush for those who fought Allah and His Messenger before. They swear: 'We desired nothing but good', but Allah bears witness that they are liars. |
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| George Sale | There are some who have built a temple to hurt the faithful, and to propagate infidelity, and to foment division among the true believers, and for a lurking place for him who hath fought against God and his Apostle in time past; and they swear, saying, verily we intended no other than to do for the best: But God is witness that they do certainly lie. |
| JM Rodwell | There are some who have built a Mosque for mischief and for infidelity, and to disunite the faithful, and in expectation of him who, in time past, warred against God and His Apostle. They will surely swear, "Our aim was only good:" but God is witness that |
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| Asad | AND [there are hypocrites] who have established a [separate] house of worship in order to create mischief, and to promote apostasy and disunity among the believers, and to provide an outpost for all who from the outset have been warring against God and His Apostle. And they will surely swear [to you, O believers], "We had but the best of intentions!" - the while God [Himself] bears witness that they are lying. |
at-Taubah 009:108
| 9:108 لاتقم فيه ابدا لمسجد اسس على التقوى من اول يوم احق ان تقوم فيه فيه رجال يحبون ان يتطهروا والله يحب المطهرين |
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| Transliteration | La taqum feehi abadan lamasjidun ossisa AAala alttaqwa min awwali yawmin ahaqqu an taqooma feehi feehi rijalun yuhibboona an yatatahharoo waAllahu yuhibbu almuttahhireena |
| Literal | Do not stand in it ever (E), a mosque/place of worshipping God (E) founded (established) on the fear and obedience (of God) from (the) first day (is) more worthy/deserving that you stand in it, in it (are) men they love/like that they purify themselves mentally and physically , and God loves/likes the pure/clean . |
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| Yusuf Ali | Never stand thou forth therein. There is a mosque whose foundation was laid from the first day on piety; it is more worthy of the standing forth (for prayer) therein. In it are men who love to be purified; and Allah loveth those who make themselves pure. |
| Pickthal | Never stand (to pray) there. A place of worship which was found upon duty (to Allah) from the first day is more worthy that thou shouldst stand (to pray) therein, wherein are men who love to purify themselves. Allah loveth the purifiers. |
| Arberry | Stand there never. A mosque that was founded upon godfearing from the first day is worthier for thee to stand in; therein are men who love to cleanse themselves; and God loves those who cleanse themselves. |
| Shakir | Never stand in it; certainly a masjid founded on piety from the very first day is more deserving that you should stand in it; in it are men who love that they should be purified; and Allah loves those who purify themselves. |
| Sarwar | (Muhammad), never stay in that mosque. The mosque which was established for a pious purpose and before all other mosques is more virtuous for your prayer. In this mosque, there are people who love to be purified. God loves those who purify themselves. |
| Khalifa | You shall never pray in such a masjid. A masjid that is established on the basis of righteousness from the first day is more worthy of your praying therein. In it, there are people who love to be purified. GOD loves those who purify themselves. |
| Hilali/Khan | Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure (i.e. who clean their private parts with dust (i.e. to be considered as soap) and water from urine and stools, after answering the call of nature). |
| H/K/Saheeh | Do not stand [for prayer] within it ever. A mosque founded on righteousness from the first day is more worthy for you to stand in. Within it are men who love to purify themselves; and Allah loves those who purify themselves. |
| Malik | You should never stand to offer Salah in it. Certainly the Masjid founded on piety from the very first day is more deserving that you should stand to offer Salah in it; for in it there are men who love to be purified; and Allah loves those who purify themselves.[108] |
| QXP | You shall not stand in such a Masjid! (6:160). There is a Masjid whose foundation was laid from the first day on the Secure Way, it is more worthy that you stand therein. In it are men who love to be purified, and Allah loves those who keep clean of division and sectarianism. |
| Maulana Ali | Never stand in it. Certainly a Mosque founded on observance of duty from the first day is more deserving that thou shouldst stand in it. In it are men who love to purify themselves. And Allah loves those who purify themselves. |
| Free Minds | Do not uphold in it ever. A temple that is founded on righteousness from the first day is more worthy that you uphold in it; in it are men who love to be cleansed. And God loves the cleansed. |
| Qaribullah | You shall never stand there. A mosque founded upon piety from the first day is worthier for you to stand in. In it are men who love to purify themselves. Allah loves those who purify themselves. |
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| George Sale | Stand not up to pray therein for ever. There is a temple founded on piety, from the first day of its building. It is more just that thou stand up to pray therein: Therein are men who love to be purified; for God loveth the clean. |
| JM Rodwell | Never set thou foot in it. There is a Mosque founded from its first day in piety. More worthy is it that thou enter therein: therein are men who aspire to purity, and God loveth the purified. |
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| Asad | Never set foot in such a place!'?? Only a house of worship founded, from the very first day, upon God-consciousness is worthy of thy setting foot therein '4s -[a house of worship] wherein there are men desirous of growing in purity: for God loves all who purify themselves. |
at-Taubah 009:109
| 9:109 افمن اسس بنيانه على تقوى منالله ورضوان خير امن اسس بنيانه على شفا جرف هار فانهار به في نار جهنم والله لايهدي القوم الظالمين |
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| Transliteration | Afaman assasa bunyanahu AAala taqwa mina Allahi waridwanin khayrun am man assasa bunyanahu AAala shafa jurufin harin fainhara bihi fee nari jahannama waAllahu la yahdee alqawma alththalimeena |
| Literal | Is who founded (established) his building/structure on fear and obedience from God and acceptance/approval better ? Or who founded (established) his building/structure on (the) edge/brink (of) a130cracking/falling/weakly undercut bank/shore , so it collapsed/fell down with him in Hell's fire? And God does not guide the nation the unjust/oppressive. |
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| Yusuf Ali | Which then is best? - he that layeth his foundation on piety to Allah and His good pleasure? - or he that layeth his foundation on an undermined sand-cliff ready to crumble to pieces? and it doth crumble to pieces with him, into the fire of Hell. And Allah guideth not people that do wrong. |
| Pickthal | Is he who founded his building upon duty to Allah and His good pleasure better; or he who founded his building on the brink of a crumbling, overhanging precipice so that it toppled with him into the fire of hell? Allah guideth not wrongdoing folk. |
| Arberry | Why, is he better who founded his building upon the fear of God and His good pleasure, or he who founded his building upon the brink of a crumbling bank that has tumbled with him into the fire of Gehenna? And God guides not the people of the evildoers. |
| Shakir | Is he, therefore, better who lays his foundation on fear of Allah and (His) good pleasure, or he who lays his foundation on the edge of a cracking hollowed bank, so it broke down with him into the fire of hell; and Allah does not guide the unjust people. |
| Sarwar | Which is better, the mosque that is founded for pious purposes and for achieving God's pleasure or that which is based on the brink of a crumbling bank and which may crumble into hell at any moment? God does not guide the unjust. |
| Khalifa | Is one who establishes his building on the basis of reverencing GOD and to gain His approval better, or one who establishes his building on the brink of a crumbling cliff, that falls down with him into the fire of Hell? GOD does not guide the transgressing people. |
| Hilali/Khan | Is it then he, who laid the foundation of his building on piety to Allah and His Good Pleasure, better, or he who laid the foundation of his building on an undetermined brink of a precipice ready to crumble down, so that it crumbled to pieces with him into the Fire of Hell. And Allah guides not the people who are the Zalimoon (cruel, violent, proud, polytheist and wrong-doer). |
| H/K/Saheeh | Then is one who laid the foundation of his building on righteousness [with fear] from Allah and [seeking] His approval better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of Hell? And Allah does not guide the wrongdoing people. |
| Malik | Who is a better person; he who lays the foundation of his building on piety to Allah and His good pleasure, or he who lays the foundation of his building on an undermined bank that will tumble down with him into the fire of Hell? Allah does not guide such wrongdoers.[109] |
| QXP | Is he who founded his building on the Secure Way of Allah and His goodly Acceptance better, or he who founded his building on the crumbling cliff of "Shirk" that topples down with him into the fire of Hell? Allah does not intervene to guide a folk who displace right with wrong. |
| Maulana Ali | Is he, then, who lays his foundation on duty to Allah and (His) good pleasure better, or he who lays his foundation on the edge of a cracking hollowed bank, so it broke down with him into the Fire of hell? And Allah guides not the unjust people. |
| Free Minds | Is one who lays his foundation on obtaining righteousness from God and His acceptance better, or one who lays his foundation on the edge of a cliff which is about to crumble, so that it crumbled with him into the fires of Hell? God does not guide the wicked people. |
| Qaribullah | Is he who founds his building on the fear of Allah and His pleasure, better or he who founds his building on the brink of a crumbling edge so that it will tumble with him into the Fire of Gehenna? Allah does not guide the harmdoers. |
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| George Sale | Whether therefore is he better, who hath founded his building on the fear of God and his good will; or he who hath founded his building on the brink of a bank of earth which is washed away by waters, so that it falleth with him into the fire of hell? God directeth not the ungodly people. |
| JM Rodwell | Which of the two is best? He who hath founded his building on the fear of God and the desire to please Him, or he who hath founded his building on the brink of an undermined bank washed away by torrents, so that it rusheth with him into the fire of Hell? B |
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| Asad | Which. then, is the better: he who has founded his building on God-consciousness and [a desire for] His goodly acceptance-or he who has founded his building on the edge of a water-worn, crumbling river-bank, so that it [is bound to] tumble down with him into the fire of hell? For, God does not grace with His guidance people who [deliberately] do wrong: |
at-Taubah 009:110
| 9:110 لايزال بنيانهم الذي بنوا ريبة في قلوبهم الا ان تقطع قلوبهم والله عليم حكيم |
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| Transliteration | La yazalu bunyanuhumu allathee banaw reebatan fee quloobihim illa an taqattaAAa quloobuhum waAllahu AAaleemun hakeemun |
| Literal | Their buildings/structures which they built/constructed still is doubt/suspicion in their hearts/minds ,except/unless that their hearts/minds be cut , and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | The foundation of those who so build is never free from suspicion and shakiness in their hearts, until their hearts are cut to pieces. And Allah is All-Knowing, Wise. |
| Pickthal | The building which they built will never cease to be a misgiving in their hearts unless their hearts be torn to pieces. Allah is Knower, Wise. |
| Arberry | The buildings they have built will not cease to be a point of doubt within their hearts, unless it be that their hearts are cut into pieces; God is All-knowing, All-wise. |
| Shakir | The building which they have built will ever continue to be a source of disquiet in their hearts, except that their hearts get cut into pieces; and Allah is Knowing, Wise. |
| Sarwar | The building (mosque) which they have built always motivates mischief in their hearts until their hearts are cut into pieces. God is All-knowing and All-wise. |
| Khalifa | Such a building that they have established remains a source of doubt in their hearts, until their hearts are stilled. GOD is Omniscient, Most Wise. |
| Hilali/Khan | The building which they built will never cease to be a cause of hypocrisy and doubt in their hearts, unless their hearts are cut to pieces. (i.e. till they die). And Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | Their building which they built will not cease to be a [cause of] skepticism in their hearts until their hearts are stopped. And Allah is Knowing and Wise. |
| Malik | The foundation of those who so build is never free from suspicion and shakiness in their hearts until their hearts are cut to pieces. Allah is Knowledgeable, Wise.[110] |
| QXP | The building which they have built will never cease to be a misgiving in their hearts unless their hearts be torn to pieces. (A building that divides believers will remain a source of unrest in the hearts of the sectarians till their hearts stop beating). Allah is Knower, Wise. |
| Maulana Ali | The building which they have built will ever continue to be a source of disquiet in their hearts, unless their hearts be torn to pieces. And Allah is Knowing, Wise. |
| Free Minds | Such a structure that they erect will continue to cause doubt in their hearts, until their hearts are severed. God is Knowledgeable, Wise. |
| Qaribullah | The buildings they have built will always cause doubt in their hearts, unless their hearts are torn into pieces. Allah is Knowing, Wise. |
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| George Sale | Their building which they have built will not cease to be an occasion of doubting in their hearts, until their hearts be cut in pieces; and God is knowing and wise. |
| JM Rodwell | Their building which they have built will not cease to cause uneasiness in their hearts, until their hearts are cut in pieces. God is Knowing, Wise. |
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| Asad | the building which they have built will never cease to be a source of deep disquiet in their hearts until their hearts crumble to pieces.'?" And God is all-knowing, wise. |
at-Taubah 009:111
| 9:111 ان الله اشترى من المؤمنين انفسهم واموالهم بان لهم الجنة يقاتلون في سبيل الله فيقتلون ويقتلون وعدا عليه حقا في التوراة والانجيل والقران ومن اوفى بعهده من الله فاستبشروا ببيعكم الذين بايعتم به وذلك هو الفوز العظيم |
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| Transliteration | Inna Allaha ishtara mina almu/mineena anfusahum waamwalahum bi-anna lahumu aljannata yuqatiloona fee sabeeli Allahi fayaqtuloona wayuqtaloona waAAdan AAalayhi haqqan fee alttawrati waal-injeeli waalqur-ani waman awfa biAAahdihi mina Allahi faistabshiroo bibayAAikumu allathee bayaAAtum bihi wathalika huwa alfawzu alAAatheemu |
| Literal | That God bought from the believers their selves and their properties/wealths , with that for them (is) the Paradise, they fight/kill in God's sake , so they fight/kill and they be fought/killed, a promise truthfully in the Torah/Old Testament, and the Bible/New Testament , and the Koran , and who (is) more fulfilling/completing with his promise/pledge than God? So be announced good news with your sale/trade which you sold/traded with it, and that (is) the great, the triumph/salvation . |
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| Yusuf Ali | Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur'an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme. |
| Pickthal | Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur'an. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph. |
| Arberry | God has bought from the believers their selves and their possessions against the gift of Paradise; they fight in the way of God; they kill, and are killed; that is a promise binding upon God in the Torah, and the Gospel, and the Koran; and who fulfils his covenant truer than God? So rejoice in the bargain you have made with Him; that is the mighty triumph. |
| Shakir | Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah's way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement. |
| Sarwar | God has purchased the souls and property of the believers in exchange for Paradise. They fight for the cause of God to destroy His enemies and to sacrifice themselves. This is a true promise which He has revealed in the Torah, the Gospel, and the Quran. No one is more true to His promise than God. Let this bargain be glad news for them. This is indeed the supreme triumph. |
| Khalifa | GOD has bought from the believers their lives and their money in exchange for Paradise. Thus, they fight in the cause of GOD, willing to kill and get killed. Such is His truthful pledge in the Torah, the Gospel, and the Quran - and who fulfills His pledge better than GOD? You shall rejoice in making such an exchange. This is the greatest triumph. |
| Hilali/Khan | Verily, Allah has purchased of the believers their lives and their properties; for the price that theirs shall be the Paradise. They fight in Allahs Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Taurat (Torah) and the Injeel (Gospel) and the Quran. And who is truer to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme success. |
| H/K/Saheeh | Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of Allah, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qurâ an. And who is truer to his covenant than Allah? So rejoice in your transaction which you have contracted. And it is that which is the great attainment. |
| Malik | Indeed Allah has purchased from the believers their persons and their wealth and in return has promised them paradise; they fight in the cause of Allah and slay and are slain. This is a true promise which is binding on Him mentioned in Torah, the Gospel and the Qur’an; and who is more true in fulfilling his promise than Allah? Rejoice, therefore, in the bargain which you have made, and that is a mighty achievement.[111] |
| QXP | Allah has bought from the believers their persons and their goods, for (in return) theirs is the Garden. They shall fight in the Cause of Allah, and shall slay and be slain. It is a Promise that is binding on Him in the Torah and the Gospel, and the Qur'an. Who can fulfill a promise better than Allah? Rejoice then in the bargain you have made, for that is the Supreme Triumph. (Deuteronomy 6:4-5, 6:32. Matthew 10:5, 10:39, 19:29, 21:19). |
| Maulana Ali | Surely Allah has bought from the believers their persons and their property -- theirs (in return) is the Garden. They fight in Allah’s way, so they slay and are slain. It is a promise which is binding on Him in the Torah and the Gospel and the Qur’an. And who is more faithful to his promise than Allah? Rejoice therefore in your bargain which you have made. And that is the mighty achievement. |
| Free Minds | God has purchased from the believers their very lives and their wealth, that they will have Paradise. They fight in the cause of God so they kill and are killed. A promise that is true upon Him in the Torah and the Injeel and the Quran. And whoever fulfills his pledge to God, then have good news of the deal which you concluded with. Such is the supreme success. |
| Qaribullah | Allah has purchased from the believers their selves and possessions, and for them is Paradise. They fight in the Way of Allah, slay, and are slain. That is a binding promise upon Him in the Torah, the Gospel and the Koran; and who is there that more truthfully fulfills his covenant than Allah? Therefore, rejoice in the bargain you have bargained with Him. That is the mighty winning. |
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| George Sale | Verily God hath purchased of the true believers their souls, and their substance, promising them the enjoyment of paradise; on condition that they fight for the cause of God: Whether they slay or be slain, the promise for the same is assuredly due by the law, and the gospel, and the Koran. And who performeth his contract more faithfully than God? Rejoice therefore in the contract which ye have made. This shall be great happiness. |
| JM Rodwell | Verily, of the faithful hath God bought their persons and their substance, on condition of Paradise for them in return: on the path of God shall they fight, and slay, and be slain: a Promise for this is pledged in the Law, and in the Evangel, and in the Ko |
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| Asad | BEHOLD, God has bought of the believers their lives and their possessions, promising them paradise in return, ,[and so] they fight in God's cause, and slay, and are slain: a promise which in truth He has willed upon Himself in [the words of] the Torah, and the Gospel, and the Qur'an. And who could be more faithful to his covenant than God? Rejoice, then, in the bargain which you have made with Him: for this, this is the triumph supreme! |
at-Taubah 009:112
| 9:112 التائبون العابدون الحامدون السائحون الراكعون الساجدون الامرون بالمعروف والناهون عن المنكر والحافظون لحدود الله وبشرالمؤمنين |
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| Transliteration | Altta-iboona alAAabidoona alhamidoona alssa-ihoona alrrakiAAoona alssajidoona al-amiroona bialmaAAroofi waalnnahoona AAani almunkari waalhafithoona lihudoodi Allahi wabashshiri almu/mineena |
| Literal | The repentant, the worshippers, the praising , the travelers/tourists for knowledge , the bowing , the prostrating, the ordering/commanding with the kindness/generosity, and the forbidding/preventing from the defiance of God and His orders/obscenity , and the protectors/observers to God's limits/boundaries , and announce good news (to) the believers. |
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| Yusuf Ali | Those that turn (to Allah) in repentance; that serve Him, and praise Him; that wander in devotion to the cause of Allah,: that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limit set by Allah;- (These do rejoice). So proclaim the glad tidings to the Believers. |
| Pickthal | (Triumphant) are those who turn repentant (to Allah), those who serve (Him), those who praise (Him), those who fast, those who bow down, those who fall prostrate (in worship), those who enjoin the right and who forbid the wrong and those who keep the limits (ordained) of Allah - And give glad tidings to believers! |
| Arberry | Those who repent, those who serve, those who pray, those whojourney, those who bow, those who prostrate themselves, those who bid to honour and forbid dishonour, those who keep God's hounds -- and give thou good tidings to the believers. |
| Shakir | They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers. |
| Sarwar | (The believers) who repent for their sins, worship God, praise Him, travel through the land (for pious purposes), kneel down and prostrate themselves in obedience to God, make others do good and prevent them from sins and abide by the laws of God, will receive a great reward. Let this be glad news for the believer. |
| Khalifa | They are the repenters, the worshipers, the praisers, the meditators, the bowing and prostrating, the advocators of righteousness and forbidders of evil, and the keepers of GOD's laws. Give good news to such believers. |
| Hilali/Khan | (The believers whose lives Allah has purchased are) those who repent to Allah (from polytheism and hypocrisy, etc.), who worship Him, who praise Him, who fast (or go out in Allahs Cause), who bow down (in prayer), who prostrate themselves (in prayer), who enjoin (people) for Al-Maroof (i.e. Islamic Monotheism and all what Islam has ordained) and forbid (people) from Al-Munkar (i.e. disbelief, polytheism of all kinds and all that Islam has forbidden), and who observe the limits set by Allah (do all that Allah has ordained and abstain from all kinds of sins and evil deeds which Allah has forbidden). And give glad tidings to the believers. |
| H/K/Saheeh | [Such believers are] the repentant, the worshippers, the praisers [of Allah], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah. And give good tidings to the believers. |
| Malik | Those that turn to Allah in repentance, serve Him, praise Him, move about in the land for His sake, make Rakuh (bow down in prayer) and Sajud (prostrate themselves in prayer), enjoin what is good and forbid what is evil, and observe the limits (permissions and prohibitions) set by Allah (they are the ones who make such a bargain with Allah). O Prophet, proclaim the good news to such believers.[112] |
| QXP | Triumphant are those who: Return to the Right Path and take corrective action as soon as they feel that they have erred. Obey the Commands of Allah. Praise Allah in word and action by serving His creation. Pick up lessons from travel and from history. Are always humble before the Divine System. Adore Allah alone. Promote the Qur'anic Values, and resist the non-Qur'anic customs. Guard against trespassing the Limits ordained by Allah. These are the men and women who deserve a pleasant life in both worlds (33:35), (66:5). Give them the glad tiding (O Messenger). |
| Maulana Ali | They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah -- and give good news to the believers. |
| Free Minds | Those who repent, those who serve, those who thank, those who wander in devotion, those who kneel, those who prostrate, those who order good and deter from evil, and those who keep the boundaries of God. And give good news to the believers. |
| Qaribullah | Those who repent, those who worship Allah and praise (Him); those who journey, those who bow, those who prostrate themselves; those who order righteousness and forbid evil, and those who observe the limits of Allah give glad tidings to the believers. |
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| George Sale | The penitent, and those who serve God, and praise him, and who fast, and bow down, and worship; and who command that which is just, and forbid that which is evil, and keep the ordinances of God, shall likewise be rewarded with paradise: Wherefore bear good tidings unto the faithful. |
| JM Rodwell | Those who turn to God, and those who serve, who praise, who fast, who bow down, who prostrate themselves, who enjoin what is just and forbid what is evil, and keep to the bounds of God . . . Wherefore bear these good tidings to the faithful. |
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| Asad | [It is a triumph of] those who turn [unto God] in repentance [whenever they have sinned], and who worship and praise [Him], and go on and on [seeking His goodly acceptance]," and bow down [before Him] and prostrate themselves in adoration, and enjoin the doing of what is right and forbid the doing of what is wrong, and keep to the bounds set by God. And give thou [O Prophet] the glad tiding [of God's promise] to all believers. |
at-Taubah 009:113
| 9:113 ما كان للنبي والذين امنوا ان يستغفروا للمشركين ولو كانوا اولي قربى من بعد ماتبين لهم انهم اصحاب الجحيم |
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| Transliteration | Ma kana lilnnabiyyi waallatheena amanoo an yastaghfiroo lilmushrikeena walaw kanoo olee qurba min baAAdi ma tabayyana lahum annahum as-habu aljaheemi |
| Literal | (It) was not to the prophet and those who believed that they ask for forgiveness to the sharers/takers of partners (with God) , and even if they were of (the) relations/near from after what was clarified/explained to them, that they are the roaring fires'/Hell's owners/friends . |
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| Yusuf Ali | It is not fitting, for the Prophet and those who believe, that they should pray for forgiveness for Pagans, even though they be of kin, after it is clear to them that they are companions of the Fire. |
| Pickthal | It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire. |
| Arberry | It is not for the Prophet and the believers to ask pardon for the idolaters, even though they be near kinsmen, after that it has become clear to them that they will be the inhabitants of Hell. |
| Shakir | It is not (fit) for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire. |
| Sarwar | After it was made clear that the pagans are to be the dwellers of hell, the Prophet and the believers should not have sought forgiveness from God for them even though they may have been relatives. |
| Khalifa | Neither the prophet, nor those who believe shall ask forgiveness for the idol worshipers, even if they were their nearest of kin, once they realize that they are destined for Hell. |
| Hilali/Khan | It is not (proper) for the Prophet and those who believe to ask Allahs Forgiveness for the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief). |
| H/K/Saheeh | It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire. |
| Malik | It is not proper for the Prophet and those who believe that they should beg forgiveness for the pagans, even though they be their relatives, after it has been explained to them that they are the inmates of hellfire.[113] |
| QXP | It is of no avail for the Prophet and the believers to ask forgiveness when the idolaters face the Law, even if they are their relatives, once it has been made clear that they are destined for Hell. |
| Maulana Ali | It is not for the Prophet and those who believe to ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are companions of the flaming fire. |
| Free Minds | It is not for the prophet and those who believe that they should seek forgiveness for those who have set up partners, even if they are relatives, after it has been made clear to them that they are the dwellers of Hell. |
| Qaribullah | It is not for the Prophet or the believers to ask forgiveness for idolaters, even though they are near kindred, after it has become clear that they are the inhabitants of Hell. |
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| George Sale | It is not allowed unto the prophet, nor those who are true believers, that they pray for idolaters, although they be of kin, after it is become known unto them, that they are inhabitants of hell. |
| JM Rodwell | It is not for the prophet or the faithful to pray for the forgiveness of those, even though they be of kin, who associate other beings with God, after it hath been made clear to them that they are to be the inmates of Hell. |
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| Asad | IT DOES NOT behove the Prophet and those who have attained to faith to pray that they who ascribed divinity to aught beside God be forgiven [by Him]even though they happened to be [their] near of kin-after it has been made clear unto them that those [dead sinners] are destined for. the blazing fire. |
at-Taubah 009:114
| 9:114 وماكان استغفار ابراهيم لابيه الا عن موعدة وعدها اياه فلماتبين له انه عدو لله تبرا منه ان ابراهيم لاواه حليم |
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| Transliteration | Wama kana istighfaru ibraheema li-abeehi illa AAan mawAAidatin waAAadaha iyyahu falamma tabayyana lahu annahu AAaduwwun lillahi tabarraa minhu inna ibraheema laawwahun haleemun |
| Literal | Abraham's asking for forgiveness for his father was not except on a promise he promised it (to only) him, so when (it) was clarified/explained to him, that he (his father is) an enemy to God, he declared innocence from him, that Abraham (is a) clement groaner/moaner (E) . |
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| Yusuf Ali | And Abraham prayed for his father's forgiveness only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him: for Abraham was most tender-hearted, forbearing. |
| Pickthal | The prayer of Abraham for the forgiveness of his father was only because of a promise he had promised him, but when it had become clear unto him that he (his father) was an enemy to Allah he (Abraham) disowned him. Lo! Abraham was soft of heart, long-suffering. |
| Arberry | Abraham asked not pardon for his father except because of a promise he had made to him; and when it became clear to him that he was an enemy of God, he declared himself quit of him; Abraham was compassionate, clement. |
| Shakir | And Ibrahim asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tender-hearted forbearing. |
| Sarwar | There was no other reason for Abraham to seek forgiveness from God for his father except the promise that he had made with him. When Abraham knew that his father was an enemy of God, he disowned his father. Abraham was very tender-hearted and forbearing. |
| Khalifa | The only reason Abraham asked forgiveness for his father was that he had promised him to do so. But as soon as he realized that he was an enemy of GOD, he disowned him. Abraham was extremely kind, clement. |
| Hilali/Khan | And (Ibraheems (Abraham)) invoking (of Allah) for his fathers forgiveness was only because of a promise he (Ibraheem (Abraham)) had made to him (his father). But when it became clear to him (Ibraheem (Abraham)) that he (his father) is an enemy to Allah, he dissociated himself from him. Verily Ibraheem (Abraham) was Al-Awwah (has fifteen different meanings but the correct one seems to be that he used to invoke Allah with humility, glorify Him and remember Him much), and was forbearing. (Tafsir Al-Qurtubee). |
| H/K/Saheeh | And the request of forgiveness of Abraham for his father was only because of a promise he had made to him. But when it became apparent to Abraham that his father was an enemy to Allah, he disassociated himself from him. Indeed was Abraham compassionate and patient. |
| Malik | Abraham prayed for his father’s forgiveness only to fulfill a promise he had made to him. But when it became clear to him that he was an enemy of Allah he disassociated himself from him. The fact is that Abraham was tenderhearted, forbearing.[114] |
| QXP | Abraham asked forgiveness for his father because of a promise that he had made. The promise was based on the hope that his father would mend his ways. When Abraham was sure that his father was a persistent opponent of Allah's Commands, he desisted from asking forgiveness for him (14:41), (19:47). Abraham was kind-hearted, clement. |
| Maulana Ali | And Abraham’s asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he dissociated himself from him. Surely Abraham was tender-hearted, forbearing. |
| Free Minds | And Abraham seeking forgiveness for his father was only because of a promise he made to him. But when it became clear that he was God's enemy, he disowned him. Abraham was kind, compassionate. |
| Qaribullah | Abraham only asked for forgiveness for his father because of a promise he had made to him. But when it became clear to him that he was an enemy of Allah, he declared himself quit of him. Surely, Abraham was earnest in his supplication and tenderhearted. |
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| George Sale | Neither did Abraham ask forgiveness for his father, otherwise than in pursuance of a promise which he had promised unto him: But when it became known unto him, that he was an enemy unto God, he declared himself clear of him. Verily Abraham was putiful and compassionate. |
| JM Rodwell | For neither did Abraham ask forgiveness for his father, but in pursuance of a promise which he had promised to him: but when it was shewn him that he was an enemy to God, he declared himself clear of him. Yet Abraham was pitiful, kind. |
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| Asad | And Abraham's prayer that his father be forgiven was but due to a promise which he had given the latter [in his lifetime];'4v but when it was made clear unto him that he had been God's enemy, [Abraham] disavowed him - [although;] behold, Abraham was most tender-hearted. most clement. |
at-Taubah 009:115
| 9:115 وماكان الله ليضل قوما بعد اذ هداهم حتى يبين لهم مايتقون ان الله بكل شئ عليم |
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| Transliteration | Wama kana Allahu liyudilla qawman baAAda ith hadahum hatta yubayyina lahum ma yattaqoona inna Allaha bikulli shay-in AAaleemun |
| Literal | And God was not to misguide (a) nation after when He guided them, until He clarifies/explains to them what they fear and obey, that God was/is with every thing knowledgeable. |
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| Yusuf Ali | And Allah will not mislead a people after He hath guided them, in order that He may make clear to them what to fear (and avoid)- for Allah hath knowledge of all things. |
| Pickthal | It was never Allah's (part) that He should send a folk astray after He had guided them until He had made clear unto them what they should avoid. Lo! Allah is Aware of all things. |
| Arberry | God would never lead a people astray after that He has guided them, until He makes clear to them as to what they should be godfearing; surely God knows everything. |
| Shakir | It is not (attributable to) Allah that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against; surely Allah knows all things. |
| Sarwar | God does not misguide a nation after having given them guidance until the means of piety are made known to them. God knows all things. |
| Khalifa | GOD does not send any people astray, after He had guided them, without first pointing out for them what to expect. GOD is fully aware of all things. |
| Hilali/Khan | And Allah will never lead a people astray after He has guided them until He makes clear to them as to what they should avoid. Verily, Allah is the All-Knower of everything. |
| H/K/Saheeh | And Allah would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, Allah is Knowing of all things. |
| Malik | It is not the way of Allah to confound people after He has guided them, until He makes clear to them what they should guard against; surely Allah has the knowledge of everything.[115] |
| QXP | Allah never sends a folk astray after He has guided them, unless they violate the Laws that were made plain. Surely, Allah is the Knower of all things. |
| Maulana Ali | And it is not (attributable to) Allah that He should lead a people astray after He has guided them, so far so that He makes clear to them what they should guard against. Surely Allah is Knower of all things. |
| Free Minds | And it is not for God to misguide a people after He guided them, until He makes clear to them what they should avoid. God is aware of all things. |
| Qaribullah | Nor will Allah lead a nation astray after He has given them guidance until He has made clear to them all that they should guard against. Allah has knowledge of all things. |
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| George Sale | Nor is God disposed to lead people into error, after that He hath directed them, until that which they ought to avoid is become known unto them; for God knoweth all things. |
| JM Rodwell | Nor is it for God to lead a people into error, after he hath guided them aright, until that which they ought to dread hath been clearly shewn them. Verily, God knoweth all things. |
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| Asad | And God would never-after having invited them to His guidance -condemn people for going astray'? ere He has made [entirely] clear unto them of what they should beware. Verily, God has full knowledge of everything. |
at-Taubah 009:116
| 9:116 ان الله له ملك السماوات والارض يحيي ويميت ومالكم من دون الله من ولي ولانصير |
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| Transliteration | Inna Allaha lahu mulku alssamawati waal-ardi yuhyee wayumeetu wama lakum min dooni Allahi min waliyyin wala naseerin |
| Literal | That God (has) for him the skies'/space's ownership/kingdom , He revives/makes alive, and He makes die, and (there is) none for you from other than God from (a) guardian/ally and nor (a) victorior/savior . |
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| Yusuf Ali | Unto Allah belongeth the dominion of the heavens and the earth. He giveth life and He taketh it. Except for Him ye have no protector nor helper. |
| Pickthal | Lo! Allah! Unto Him belongeth the Sovereignty of the heavens and the earth. He quickeneth and He giveth death. And ye have, instead of Allah, no protecting friend nor helper. |
| Arberry | Surely to God belongs the kingdom of the heavens and of the earth; He gives life, and makes to die; and you have not, apart from God, either protector or helper. |
| Shakir | Surely Allah's is the kingdom of the heavens and the earth; He brings to life and causes to die; and there is not for you besides Allah any Guardian or Helper. |
| Sarwar | To God belongs the Kingdom of the heavens and the earth. He grants life and causes death. God is your only Guardian and Helper. |
| Khalifa | To GOD belongs the sovereignty of the heavens and the earth. He controls life and death. You have none beside GOD as a Lord and Master. |
| Hilali/Khan | Verily, Allah! Unto Him belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allah you have neither any Walee (protector or guardian) nor any helper. |
| H/K/Saheeh | Indeed, to Allah belongs the dominion of the heavens and the earth; He gives life and causes death. And you have not besides Allah any protector or any helper. |
| Malik | Surely it is Allah to Whom belongs the kingdom of the heavens and the earth. He gives life and causes to die. You have none besides Allah to protect or to help.[116] |
| QXP | To Allah belongs the Dominion of the heavens and the earth. He has full control over the Laws of life and death, for individuals and nations. You have no protector and helper outside Allah's Laws. |
| Maulana Ali | Surely Allah’s is the kingdom of the heavens and the earth. He gives life and causes death. And besides Allah you have no friend nor helper. |
| Free Minds | To God is the sovereignty of heavens and Earth, He brings life and death. You have none beside Him as a supporter or victor. |
| Qaribullah | Indeed, to Allah belong the kingdom of the heavens and the earth; He gives life and causes death. Other than Allah, you have neither a guardian nor a helper. |
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| George Sale | Verily unto God belongeth the kingdom of heaven and of earth; He giveth life, and He causeth to die; and ye have no patron or helper besides God. |
| JM Rodwell | God! His the kingdom of the Heavens and of the Earth! He maketh alive and killeth! Ye have no patron or helper save God. |
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| Asad | Verily, God's alone is the dominion over the heavens and the earth; He [alone] grants life and deals death; and there is none besides God who could protect you or bring you succour. |
at-Taubah 009:117
| 9:117 لقد تاب الله على النبي والمهاجرين والانصار الذين اتبعوه في ساعة العسرة من بعد ماكاد يزيغ قلوب فريق منهم ثم تاب عليهم انه بهم رؤوف رحيم |
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| Transliteration | Laqad taba Allahu AAala alnnabiyyi waalmuhajireena waal-ansari allatheena ittabaAAoohu fee saAAati alAAusrati min baAAdi ma kada yazeeghu quloobu fareeqin minhum thumma taba AAalayhim innahu bihim raoofun raheemun |
| Literal | God had forgiven on the prophet and the emigrants and the victoriors those who followed him in (the) hour (of) the difficulty/hardship from after what (the) hearts/minds (of) a group/party from them, was about to/almost deviate , then He forgave on them, that He truly is merciful/compassionate, merciful with them. |
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| Yusuf Ali | Allah turned with favour to the Prophet, the Muhajirs, and the Ansar,- who followed him in a time of distress, after that the hearts of a part of them had nearly swerved (from duty); but He turned to them (also): for He is unto them Most Kind, Most Merciful. |
| Pickthal | Allah hath turned in mercy to the Prophet, and to the Muhajirin and the Ansar who followed him in the hour of hardship. After the hearts of a party of them had almost swerved aside, then turned He unto them in mercy. Lo! He is Full of Pity, Merciful for them. |
| Arberry | God has turned towards the Prophet and the Emigrants and the Helpers who followed him in the hour of difficulty, after the hearts of a part of them well-nigh swerved aside; then He turned towards them; surely He is Gentle to them, and All-compassionate. |
| Shakir | Certainly Allah has turned (mercifully) to the Prophet and those who fled (their homes) and the helpers who followed him in the hour of straitness after the hearts of a part of them were about to deviate, then He turned to them (mercifully); surely to them He is Compassionate, Merciful. |
| Sarwar | God pardoned the Prophet, the Emigrants, the Helpers, and those who followed them, when the hearts of some of them almost deviated (from the truth) in their hour of difficulty. God forgave them because of His Compassion and Mercy. |
| Khalifa | GOD has redeemed the prophet, and the immigrants (Muhajireen) and the supporters who hosted them and gave them refuge (Ansar), who followed him during the difficult times. That is when the hearts of some of them almost wavered. But He has redeemed them, for He is Compassionate towards them, Most Merciful. |
| Hilali/Khan | Allah has forgiven the Prophet (SAW), the Muhajiroon (Muslim emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed him (Muhammad SAW) in the time of distress (Tabook expedition, etc.), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of Kindness, Most Merciful. |
| H/K/Saheeh | Allah has already forgiven the Prophet and the Muhajireen and the An§ar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful. |
| Malik | Allah forgave the Prophet and those Muhajir and the Ansar who stood by him in the time of distress, when some were on the point of losing heart. He turned to them in mercy. Surely to them He is Most Kind, Most Merciful.[117] |
| QXP | Allah is Kind to the Prophet, the emigrants and those who hosted them. The support came in difficult times. That is when the hearts of some of them slightly wavered. Allah turned to them in Mercy. He is Compassionate and Kind to them. |
| Maulana Ali | Certainly Allah has turned in mercy to the Prophet and the Emigrants and the Helpers who followed him in the hour of hardship, after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely to them He is Compassionate, Merciful; |
| Free Minds | God has pardoned the prophet and the emigrants and the supporters that followed him in the darkest hour, even though the hearts of some of them nearly deviated, but then He pardoned them. He is towards them Compassionate, Merciful. |
| Qaribullah | In the hour of adversity, Allah turned (in mercy) to the Prophet, the Emigrants (of Mecca) and the Supporters (of Madinah) who followed him when some of their hearts were about to swerve away. He turned to them, indeed, He is Gentle, the Most Merciful. |
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| George Sale | God is reconciled unto the prophet, and unto the Mohajerin, and the Ansars, who followed Him in the hour of distress, after that it had wanted little but that the hearts of a part of them had swerved from their duty: Afterwards was He turned unto them; for He was compassionate and merciful towards them. |
| JM Rodwell | Now hath God turned Him unto the Prophet and unto the refugees (Mohadjers), and unto the helpers (Ansars), who followed him in the hour of distress, after that the hearts of a part of them had well nigh failed them. Then turned He unto them, for He was Kin |
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| Asad | INDEED, God has turned in His mercy unto the Prophet, as well as unto those who have forsaken the domain of evil and those who have sheltered and succoured the Faiths' - [all] those who followed him in the hour of distress, when the hearts of some of the other believers had well-nigh swerved from faith. And once again: He has turned unto them in His mercy - for, behold, He is compassionate towardss them, a dispenser of grace. |
at-Taubah 009:118
| 9:118 وعلى الثلاثة الذين خلفوا حتى اذا ضاقت عليهم الارض بما رحبت وضاقت عليهم انفسهم وظنوا ان لاملجا من الله الا اليه ثم تاب عليهم ليتوبوا ان الله هو التواب الرحيم |
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| Transliteration | WaAAala alththalathati allatheena khullifoo hatta itha daqat AAalayhimu al-ardu bima rahubat wadaqat AAalayhim anfusuhum wathannoo an la maljaa mina Allahi illa ilayhi thumma taba AAalayhim liyatooboo inna Allaha huwa alttawwabu alrraheemu |
| Literal | And on the three, those who remained until when the Earth/land narrowed/tightened on them with what (it) widened/broadened and their selves narrowed/tightened on them, and they thought/assumed that (there is) no refuge/shelter from God except to Him, then He forgave on them, (it is for them) to repent, that God, (He is) the forgiving, the merciful/most merciful. |
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| Yusuf Ali | (He turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the earth seemed constrained to them, for all its spaciousness, and their (very) souls seemed straitened to them,- and they perceived that there is no fleeing from Allah (and no refuge) but to Himself. Then He turned to them, that they might repent: for Allah is Oft-Returning, Most Merciful. |
| Pickthal | And to the three also (did He turn in mercy) who were left behind, when the earth, vast as it is, was straitened for them, and their own souls were straitened for them till they bethought them that there is no refuge from Allah save toward Him. Then turned He unto them in mercy that they (too) might turn (repentant unto Him). Lo! Allah! He is the Relenting, the Merciful. |
| Arberry | And to the three who were left behind, until, when the earth became strait for them, for all its breadth, and their souls became strait for them, and they thought that there was no shelter from God except in Him, then He turned towards them, that they might also turn; surely God turns, and is All-compassionate. |
| Shakir | And to the three who were left behind, until the earth became strait to them notwithstanding its spaciousness and their souls were also straitened to them; and they knew it for certain that there was no refuge from Allah but in Him; then He turned to them (mercifully) that they might turn (to Him); surely Allah is the Oft-returning (to mercy), the Merciful. |
| Sarwar | God also forgave the three people who lagged behind. Grief made them feel as though there was no place in the whole vast earth to hide them or in their souls to conceal their sorrow. They began to believe that no one could save them from (the wrath of God) except He Himself. God pardoned them so that they would also repent for their sins. God is All-forgiving and All-merciful. |
| Khalifa | Also (redeemed were) the three who stayed behind. The spacious earth became so straitened for them, that they almost gave up all hope for themselves. Finally, they realized that there was no escape from GOD, except to Him. He then redeemed them that they may repent. GOD is the Redeemer, Most Merciful. |
| Hilali/Khan | And (He did forgive also) the three (who did not join the Tabook expedition (whom the Prophet SAW)) left (i.e. he did not give his judgement in their case, and their case was suspended for Allahs Decision) till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He accepted their repentance, that they might repent (unto Him). Verily, Allah is the One Who accepts repentance, Most Merciful. |
| H/K/Saheeh | And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness and their souls confined them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful. |
| Malik | He also turned in mercy to the three, the decision of whose case was deferred. So despondent were they that the earth, with all its vastness, and their own souls, seemed to close in upon them. They knew for certain that there was no refuge from Allah except in Him. Then He turned to them in mercy so that they could repent. Surely Allah is the One Who is Oft- Returning, the Merciful.[118] |
| QXP | Allah showed compassion to the three men who had stayed behind. They felt hopeless and the vast earth seemed shrunk to them, and their lives became narrow for them. They realized that there is no refuge but within the Divine Laws. Then He turned to them in Mercy that they too might turn in hopeful repentance (9:106). Allah is Acceptor of repentance, Merciful. |
| Maulana Ali | And (He turned in mercy) to the three who were left behind; until the earth, vast as it is, became strait to them and their souls were also straitened to them; and they knew that there was no refuge from Allah but in Him. Then He turned to them in mercy that they might turn (to Him). Surely Allah -- He is the Oft-returning to mercy, the Merciful. |
| Free Minds | And upon the three who were left behind until the land, as vast as it is, became strained to them, and their very souls became strained, and they thought there is no shelter from God except to Him. Then He pardoned them that they might repent. God is the Redeemer, the Merciful. |
| Qaribullah | And to the three who were left behind (at the Battle of Tabuk), until the earth became narrow with all its vastness, and their souls became narrow for them, they knew there was no shelter from Allah except in Him. Then He turned to them (in mercy) so that they might also turn (in repentance). Allah is the Turner, the Most Merciful. |
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| George Sale | And He is also reconciled unto the three who were left behind, so that the earth became too strait for them, notwithstanding its spaciousness, and their souls became straitened within them, and they considered that there was no refuge from God, otherwise than by having recourse unto Him. Then was He turned unto them, that they might repent; for God is easy to be reconciled and merciful. |
| JM Rodwell | He hath also turned Him unto the three who were left behind, so that the earth, spacious as it is, became too strait for them; and their souls became so straitened within them, that they bethought them that there was no refuge from God but unto Himself. Th |
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| Asad | And [He turned in His mercy, too,] towards the three [groups of believers] who had fallen prey to corruption, 155 until in the end - after the earth, despite all its vastness, had become [too] narrow for them and their souls had become [utterly] constrictedthey came to know with certainty that there is no refuge from God other than [a return] unto Him; and thereupon He turned again unto them in His mercy, so that they might repent: for, verily, God alone is an acceptor of repentance, a dispenser of grace.' |
at-Taubah 009:119
| 9:119 ياايها الذين امنوا اتقوا الله وكونوا مع الصادقين |
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| Transliteration | Ya ayyuha allatheena amanoo ittaqoo Allaha wakoonoo maAAa alssadiqeena |
| Literal | You, you those who believed, fear and obey God and be with the truthful. |
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| Yusuf Ali | O ye who believe! Fear Allah and be with those who are true (in word and deed). |
| Pickthal | O ye who believe! Be careful of your duty to Allah, and be with the truthful. |
| Arberry | O believers, fear God, and be with the truthful ones. |
| Shakir | O you who believe! be careful of (your duty to) Allah and be with the true ones. |
| Sarwar | Believers, have fear of God and always be friends with the truthful ones. |
| Khalifa | O you who believe, you shall reverence GOD, and be among the truthful. |
| Hilali/Khan | O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds). |
| H/K/Saheeh | O you who have believed, fear Allah and be with those who are true. |
| Malik | O believers! Have fear of Allah and be with those who are truthful in word and deed.[119] |
| QXP | O You who have chosen to be graced with belief! Be mindful of Allah's Laws and be with the truthful. (That is way to Paradise (89:29)). |
| Maulana Ali | O you who believe, keep your duty to Allah and be with the truthful. |
| Free Minds | O you who believe, be aware of God and be with the truthful. |
| Qaribullah | Believers, fear Allah and stand with the truthful. |
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| George Sale | O true believers, fear God, and be with the sincere. |
| JM Rodwell | Believers! fear God, and be with the sincere. |
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| Asad | O YOU who have attained to faith! Remain conscious of God, and be among those who are true to their word! |
at-Taubah 009:120
| 9:120 ما كان لاهل المدينة ومن حولهم من الاعراب ان يتخلفوا عن رسول الله ولايرغبوا بانفسهم عن نفسه ذلك بانهم لايصيبهم ظما ولا نصب ولامخمصة في سبيل الله ولايطئون موطئا يغيظ الكفار ولاينالون من عدو نيلا الا كتب لهم به عمل صالح ان الله لايضيع اجر المحسنين |
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| Transliteration | Ma kana li-ahli almadeenati waman hawlahum mina al-aAArabi an yatakhallafoo AAan rasooli Allahi wala yarghaboo bi-anfusihim AAan nafsihi thalika bi-annahum la yuseebuhum thamaon wala nasabun wala makhmasatun fee sabeeli Allahi wala yataoona mawti-an yagheethu alkuffara wala yanaloona min AAaduwwin naylan illa kutiba lahum bihi AAamalun salihun inna Allaha la yudeeAAu ajra almuhsineena |
| Literal | (It) was not to the city's/town's family/relation/people and who (is) around/surrounding them from the Arabs , that they delay (remain behind) from God's messenger, and nor they wish/desire with themselves from his self/himself, that (is) because they (E) (experience) no thirst, and nor hardship/fatigue , and nor hunger strikes them in God's sake , and they do not step on/set foot on a foothold (that) angers/enrages the131disbelievers, and they do not take/obtain (win) from an enemy receiving/obtaining (winning) except (that) it was written/decreed for them with it, correct/righteous deeds , that God does not loose/waste/destroy the good doer's reward/wage . |
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| Yusuf Ali | It was not fitting for the people of Medina and the Bedouin Arabs of the neighbourhood, to refuse to follow Allah's Messenger, nor to prefer their own lives to his: because nothing could they suffer or do, but was reckoned to their credit as a deed of righteousness,- whether they suffered thirst, or fatigue, or hunger, in the cause of Allah, or trod paths to raise the ire of the Unbelievers, or received any injury whatever from an enemy: for Allah suffereth not the reward to be lost of those who do good;- |
| Pickthal | It is not for the townsfolk of Al-Madinah and for those around them of the wandering Arabs so stay behind the messenger of Allah and prefer their lives to his life. That is because neither thirst nor toil nor hunger afflicteth them in the way of Allah, nor step they any step that angereth the disbelievers, nor gain they from the enemy a gain, but a good deed is recorded for them therefor. Lo! Allah loseth not the wages of the good. |
| Arberry | It is not for the people of the City and for the Bedouins who dwell around them to stay behind God's Messenger, and to prefer their lives to his; that is because they are smitten neither by thirst, nor fatigue, nor emptiness in the way of God, neither tread they any tread enraging the unbelievers, nor gain any gain from any enemy, but a righteous deed is thereby written to their account; God leaves not to waste the wage of the good-doers. |
| Shakir | It did not beseem the people of Medina and those round about them of the dwellers of the desert to remain behind the Messenger of Allah, nor should they desire (anything) for themselves in preference to him; this is because there afflicts them not thirst or fatigue or hunger in Allah's way, nor do they tread a path which enrages the unbelievers, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it; surely Allah does not waste the reward of the doers of good; |
| Sarwar | Also, they would not have spent anything, great or small, for the cause of God or travel through a valley without God decreeing a reward for them far better than whatever they had done. |
| Khalifa | Neither the dwellers of the city, nor the Arabs around them, shall seek to stay behind the messenger of GOD (when he mobilizes for war). Nor shall they give priority to their own affairs over supporting him. This is because they do not suffer any thirst, or any effort, or hunger in the cause of GOD, or take a single step that enrages the disbelievers, or inflict any hardship upon the enemy, without having it written down for them as a credit. GOD never fails to recompense those who work righteousness. |
| Hilali/Khan | It was not becoming of the people of Al-Madinah and the bedouins of the neighbourhood to remain behind Allahs Messenger (Muhammad SAW when fighting in Allahs Cause) and (it was not becoming of them) to prefer their own lives to his life. That is because they suffer neither thirst nor fatigue, nor hunger in the Cause of Allah, nor they take any step to raise the anger of disbelievers nor inflict any injury upon an enemy but is written to their credit as a deed of righteousness. Surely, Allah wastes not the reward of the Muhsinoon |
| H/K/Saheeh | It was not [proper] for the people of Madinah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of Allah or that they prefer themselves over his self. That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allah, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that is registered for them as a righteous deed. Indeed, Allah does not allow to be lost the reward of the doers of good. |
| Malik | It is not proper for the people of Medina and the beduin Arabs of the neighborhood to forsake the Messenger of Allah or to jeopardize his life so as to safeguard their own: because they do not suffer any thirst or hunger or any ordeal for the sake of Allah, or take any step which may provoke the unbelievers, or receive any injury from an enemy, but shall be written down as a good deed to their account; for Allah does not waste the reward of the righteous.[120] |
| QXP | People of Madinah, and the Bedouins around, should not stay behind the Messenger. Nor shall they prefer their lives to his life. For, any thirst, effort or hunger that afflicts them in the Cause of Allah, or a single step that they take that angers the rejecters, and whatever gain they gain from the enemy, becomes a credit, a good deed recorded for them. Allah never loses the wages of the doers of good. |
| Maulana Ali | It was not proper for the people of Madinah and those round about them of the desert Arabs to remain behind the Messenger of Allah, nor to prefer their own lives to his life. That is because there afflicts them neither thirst nor fatigue nor hunger in Allah’s way, nor tread they a path which enrages the disbelievers, nor cause they any harm to an enemy, but a good work is written down for them on account of it. Surely Allah wastes not the reward of the doers of good. |
| Free Minds | It is not advisable for the city dwellers and those around them of the Nomads that they should lag behind after God's messenger, nor should they yearn for themselves above him. That is because any thirst that will come to them, or fatigue, or hunger in the cause of God, or any step that they take which will annoy the rejecters, or any gain they have over any enemy; it will be recorded as a good deed for them. God does not waste the reward of the good doers. |
| Qaribullah | The people of Madinah and the Arabs who dwell around them have no cause to stay behind the Messenger of Allah, or to prefer their lives to his. They are neither stricken by thirst, nor by tiredness, nor yet by hunger in the Way of Allah, nor do they take steps that anger the unbelievers, nor gain any gain from an enemy, but that it is counted as a righteous deed. Allah does not waste the wage of the gooddoers. |
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| George Sale | There was no reason why the inhabitants of Medina, and the Arabs of the desert who dwell around them, should stay behind the Apostle of God, or should prefer themselves before him. This is unreasonable: Because they are not distressed either by thirst, or labour, or hunger, for the defence of God's true religion; neither do they stir a step, which may irritate the unbelievers; neither do they receive from the enemy any damage, but a good work is written down unto them for the same; for God suffereth not the reward of the righteous to perish. |
| JM Rodwell | No cause had the people of Medina and the Arabs of the desert around them, to abandon God's Apostle, or to prefer their own lives to his; because neither thirst, nor the labour nor hunger, could come upon them when on path of God; neither do they step a st |
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| Asad | It does not behove the people of the [Prophet's] City and the bedouin [who live] around them to hold back from following God's Apostle, or to care for their own selves more than for him-for' whenever they suffer from thirst or weariness or hunger in God's cause, and whenever they take any step which confounds'S8 those who deny the truth, and whenever there comes to them from the enemy whatever may be destined for them `9 -[whenever anything thereof comes to pass,,] a good deed is recorded in their favour.'? Verily, God does not fail to requite the doers of good! |
at-Taubah 009:121
| 9:121 ولاينفقون نفقة صغيرة ولا كبيرة ولايقطعون واديا الا كتب لهم ليجزيهم الله احسن ما كانوا يعملون |
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| Transliteration | Wala yunfiqoona nafaqatan sagheeratan wala kabeeratan wala yaqtaAAoona wadiyan illa kutiba lahum liyajziyahumu Allahu ahsana ma kanoo yaAAmaloona |
| Literal | And they do not spend a small/little, and nor great/large expense/expenditure, and nor cross a valley, except it was written/decreed for them, (it is for) God to reward/compensate them (the) best (of) what they were making/doing . |
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| Yusuf Ali | Nor could they spend anything (for the cause) - small or great- nor cut across a valley, but the deed is inscribed to their credit: that Allah may requite their deed with the best (possible reward). |
| Pickthal | Nor spend they any spending, small or great, nor do they cross a valley, but it is recorded for them, that Allah may repay them the best of what they used to do. |
| Arberry | Nor do they expend any sum, small or great, nor do they traverse any valley, but it is written to their account, that God may recompense them the best of what they were doing. |
| Shakir | Nor do they spend anything that may be spent, small or great, nor do they traverse a valley, but it is written down to their credit, that Allah may reward them with the best of what they have done. |
| Sarwar | Not all believers have to become specialists in religious learning. Why do not some people from each group of believers seek to become specialists in religious learning and, after completing their studies, guide their group so that they will have fear of God. |
| Khalifa | Nor do they incur any expense, small or large, nor do they cross any valley, without having the credit written down for them. GOD will surely reward them generously for their works. |
| Hilali/Khan | Nor do they spend anything (in Allahs Cause) - small or great - nor cross a valley, but is written to their credit, that Allah may recompense them with the best of what they used to do (i.e. Allah will reward their good deeds according to the reward of their best deeds which they did in the most perfect manner). |
| H/K/Saheeh | Nor do they spend an expenditure, small or large, or cross a valley but that it is registered for them that Allah may reward them for the best of what they were doing. |
| Malik | Likewise, they do not spend anything for the cause of Allah, be it small or large, or cut across a valley in Jihad, but is written down to their credit; so that Allah may reward them based on the best of their deeds.[121] |
| QXP | And whatever they spend, small or large, and whenever they cross a valley, it is recorded in their credit, so that Allah repays them the best return for their actions. |
| Maulana Ali | Nor spend they any thing, small or great, nor do they traverse a valley but it is written down for them, that Allah may reward them for the best of what they did. |
| Free Minds | And anything small or large they spend, or any valley they cross, it will be recorded for them. God will recompense them with the best of what they did. |
| Qaribullah | Each sum they spend, be it small or large, and each valley they cross is written to their account, so that Allah may recompense them for their best deeds. |
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| George Sale | And they contribute not any sum either small or great, nor do they pass a valley, but it is written down unto them, that God may reward them with a recompense exceeding that which they have wrought. |
| JM Rodwell | Nor give they alms either small or great, nor traverse they a torrent, but it is thus reckoned to them; that God may reward them with better than they have wrought. |
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| Asad | And whenever they spend anything [for the sake of God], be it little or much, and whenever they move on earth" [in God's cause] -it is recorded in their favour, and God will grant them the best reward for all that they have been doing. |
at-Taubah 009:122
| 9:122 وماكان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم اذا رجعوا اليهم لعلهم يحذرون |
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| Transliteration | Wama kana almu/minoona liyanfiroo kaffatan falawla nafara min kulli firqatin minhum ta-ifatun liyatafaqqahoo fee alddeeni waliyunthiroo qawmahum itha rajaAAoo ilayhim laAAallahum yahtharoona |
| Literal | And the believers were not to rush/hasten all (to battle) , so if only (there were) a group from every group/party from them, a group of people to learn/comprehend/have knowledge in the religion, and to warn/give notice (to) their nation if they returned to them, maybe/perhaps they be warned/cautioned . |
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| Yusuf Ali | Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them,- that thus they (may learn) to guard themselves (against evil). |
| Pickthal | And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware. |
| Arberry | It is not for the believers to go forth totally; but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when they return to them, that haply they may beware? |
| Shakir | And it does not beseem the believers that they should go forth all together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious? |
| Sarwar | Believers, fight the unbelievers near you for the cause of God so that they realize your strength and know that God is with the pious ones. |
| Khalifa | When the believers mobilize, not all of them shall do so. A few from each group shall mobilize by devoting their time to studying the religion. Thus, they can pass the knowledge on to their people when they return, that they may remain religiously informed. |
| Hilali/Khan | And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). |
| H/K/Saheeh | And it is not for the believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn their people when they return to them that they might be cautious. |
| Malik | It is not proper that the believers should go forth all together. Therefore, why not a squadron from each division stay behind so that they may obtain the understanding of Deen (Al-Islam), and admonish the people when they return to them so that they may refrain from un-Islamic conduct![122] |
| QXP | The believers shall not all go to an expedition. Of every group of believers, let some of them come forth to gain sound knowledge of DEEN (the Qur'anic System of life). Then they can pass the knowledge on to their people when they return, so that they may remain aware. |
| Maulana Ali | And the believers should not go forth all together. Why, then, does not a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people, when they come back to them, that they may be cautious? |
| Free Minds | And it is not advisable for the believers to march out in their entirety. For every battalion that marches out, let a group remain to study the system, and warn their people when they return to them, perhaps they will be aware. |
| Qaribullah | The believers should not go forth altogether, rather, a party from each section should go forth to become well versed in the religion, and when they return to their people warn them in order that they may beware. |
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| George Sale | The believers are not obliged to go forth to war all together; If a part of every band of them go not forth, it is that they may diligently instruct themselves in their religion; and may admonish their people, when they return unto them, that they may take heed to themselves. |
| JM Rodwell | The faithful must not march forth all together to the wars: and if a party of every band of them march not out, it is that they may instruct themselves in their religion, and may warn their people when they come back to them, that they take heed to themsel |
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| Asad | With all this, it is not desirable that all of the believers take the field [in time of war]. From within every group in their midst, some shall refrain from going forth to war, and shall devote themselves [instead] to acquiring a deeper knowledge of the Faith. and [thus be able to] teach their home-coming brethren, so that these [too] might guard themselves against evil. ' |
at-Taubah 009:123
| 9:123 ياايها الذين امنوا قاتلوا الذين يلونكم من الكفار وليجدوا فيكم غلظة واعلموا ان الله مع المتقين |
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| Transliteration | Ya ayyuha allatheena amanoo qatiloo allatheena yaloonakum mina alkuffari walyajidoo feekum ghilthatan waiAAlamoo anna Allaha maAAa almuttaqeena |
| Literal | You, you those who believed, fright/kill those who follow/near you evilly from the disbelievers, and they should find in you strength/coarseness , and know that God (is) with the fearing and obeying. |
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| Yusuf Ali | O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him. |
| Pickthal | O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty (unto Him). |
| Arberry | O believers, fight the unbelievers who are near to you; and let them find in you a harshness; and know that God is with the godfearing. |
| Shakir | O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness; and know that Allah is with those who guard (against evil). |
| Sarwar | When a chapter (of the Quran) is revealed, some people ask others, "Whose faith among you people has received strength from this (revelation)?" It (the revelation) certainly strengthens the faith of the believers and they consider it to be a glad news. |
| Khalifa | O you who believe, you shall fight the disbelievers who attack you - let them find you stern - and know that GOD is with the righteous. |
| Hilali/Khan | O you who believe! Fight those of the disbelievers who are close to you, and let them find harshness in you, and know that Allah is with those who are the Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous. |
| Malik | O believers! Fight the unbelievers who hem you in, to let them know how strong you are; you should know that Allah is on the side of the Godfearing.[123] |
| QXP | O You who have chosen to be graced with belief! Fight those of the disbelievers who close up on you, and let them find strength among your ranks. And know that Allah is with those who are mindful of His Laws. |
| Maulana Ali | O you who believe, fight those of the disbelievers who are near to you and let them find firmness in you. And know that Allah is with those who keep their duty. |
| Free Minds | O you who believe, fight those who around you of the rejecters, and let them find strength in you; and know that God is with the righteous. |
| Qaribullah | Believers, fight the unbelievers who are near you. Let them find firmness in you. Know that Allah is with those who are cautious. |
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| George Sale | O true believers, wage war against such of the infidels as are near you; and let them find severity in you: And know that God is with those who fear him. |
| JM Rodwell | Believers! wage war against such of the infidels as are your neighbours, and let them find you rigorous: and know that God is with those who fear him. |
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| Asad | O you who have attained to faith! Fight against those deniers of the truth who are near you, and let them find you adamant ;'63 and know that God is with those who are conscious of Him. |
at-Taubah 009:124
| 9:124 واذا ماانزلت سورة فمنهم من يقول ايكم زادته هذه ايمانا فاما الذين امنوا فزادتهم ايمانا وهم يستبشرون |
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| Transliteration | Wa-itha ma onzilat sooratun faminhum man yaqoolu ayyukum zadat-hu hathihi eemanan faamma allatheena amanoo fazadat-hum eemanan wahum yastabshiroona |
| Literal | And when any chapter of the Koran was descended, so from them who says: "Which of you (has) this it increased him faith/belief?" So but those who believed, so it increased them faith/belief, and they be announced good news to/be cheerful . |
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| Yusuf Ali | Whenever there cometh down a sura, some of them say: "Which of you has had His faith increased by it?" Yea, those who believe,- their faith is increased and they do rejoice. |
| Pickthal | And whenever a surah is revealed there are some of them who say: Which one of you hath thus increased in faith? As for those who believe, it hath increased them in faith and they rejoice (therefor). |
| Arberry | Whenever a sura is sent down to thee, some of them say, 'Which of you has this increased in belief?' As for the believers, them it has increased in belief, and they are joyful. |
| Shakir | And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice. |
| Sarwar | The inhabitants of the city of Medina and the desert Arabs dwelling around it were not supposed to disobey the Messenger of God or to give priority to their own lives above that of the Prophet. For if they had given priority to the life of the Messenger of God, they would not have experienced the hardships of thirst, fatigue, or hunger in their struggle for the cause of God, nor would their travelling have enraged the disbelievers and they would not have received any injury from enemies that God would not record for them as a virtuous deed. God does not ignore the reward of those who do good. |
| Khalifa | When a sura was revealed, some of them would say, "Did this sura strengthen the faith of anyone among you?" Indeed, it did strengthen the faith of those who believed, and they rejoice in any revelation. |
| Hilali/Khan | And whenever there comes down a Soorah (chapter from the Quran), some of them (hypocrites) say: "Which of you has had his Faith increased by it?" As for those who believe, it has increased their Faith, and they rejoice. |
| H/K/Saheeh | And whenever a surah is revealed, there are among the hypocrites those who say, "Which of you has this increased faith?" As for those who believed, it has increased them in faith, while they are rejoicing. |
| Malik | Whenever a Surah is revealed, some of them ask: "Whose faith from among you has increased by this?" Certainly the faith of the believers is increased and they do rejoice.[124] |
| QXP | Whenever a Surah is revealed some of them (hypocrites) say, "Which one of you has increased in faith?" In fact, it has increased the believers in faith and they rejoice. |
| Maulana Ali | And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? So as for those who believe, it strengthens them in faith and they rejoice. |
| Free Minds | And when a chapter is revealed, some of them Say: "Who has been strengthened in faith by this?" For those who believe, it increased their faith, and they rejoice. |
| Qaribullah | Whenever a chapter is sent down to you, some ask: 'Which of you has it increased in belief? ' It will surely increase the belief of the believers and they are joyful. |
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| George Sale | Whenever a sura is sent down, there are some of them who say, which of you hath this caused to increase in faith? It will increase the faith of those who believe, and they shall rejoice: |
| JM Rodwell | Whenever a Sura is sent down, there are some of them who say, "Whose faith hath it increased?" It will increase the faith of those who believe, and they shall rejoice. |
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| Asad | YET WHENEVER a surah [of this divine writ] is bestowed from on high, some of the deniers of the truth are prone to ask,'" "Which of you has this [message] strengthened in his faith?" Now as for those who have attained to faith, it does strengthen them in their faith, and they rejoice in the glad tiding [which God has given them]. ' |
at-Taubah 009:125
| 9:125 واما الذين في قلوبهم مرض فزادتهم رجسا الى رجسهم وماتوا وهم كافرون |
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| Transliteration | Waamma allatheena fee quloobihim maradun fazadat-hum rijsan ila rijsihim wamatoo wahum kafiroona |
| Literal | And but those who in their hearts/minds (is) sickness/disease, so it increased them obscenity/filth to their obscenity/filth , and they died and they are disbelieving. |
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| Yusuf Ali | But those in whose hearts is a disease,- it will add doubt to their doubt, and they will die in a state of Unbelief. |
| Pickthal | But as for those in whose hearts is disease, it only addeth wickedness to their wickedness, and they die while they are disbelievers. |
| Arberry | But as for those in whose heart is sickness, them it has increased in abomination added to their abomination, and they have died while they were unbelievers. |
| Shakir | And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers. |
| Sarwar | But to those whose hearts are sick, it adds more filth to their hearts and they die as disbelievers. |
| Khalifa | As for those who harbored doubts in their hearts, it actually added unholiness to their unholiness, and they died as disbelievers. |
| Hilali/Khan | But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add suspicion and doubt to their suspicion, disbelief and doubt, and they die while they are disbelievers. |
| H/K/Saheeh | But as for those in whose hearts is disease, it has [only] increased them in evil [in addition] to their evil. And they will have died while they are disbelievers. |
| Malik | As for those whose hearts contain malice, it will add filth to their existing filth, and they will die while they are still disbelievers.[125] |
| QXP | But those who have caused their hearts to ail by harboring doubts, it only adds another element of disbelief to disbelief, and they die refusing to accept the Truth. |
| Maulana Ali | And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness, and they die while they are disbelievers. |
| Free Minds | As for those who have a disease in their hearts, it only increased foulness to their foulness, and they died as rejecters. |
| Qaribullah | As for those whose hearts are diseased, they will be increased in filth added to their filth, so that they die as unbelievers. |
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| George Sale | But unto those in whose hearts there is an infirmity, it will add farther doubt unto their present doubt; and they shall die in their infidelity. |
| JM Rodwell | But as to those in whose hearts is a disease, it will add doubt to their doubt, and they shall die infidels. |
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| Asad | But as for those in whose hearts is disease, each new message but adds another [element of] disbelief to the disbelief which they already harbour,'66 and they die while [still] refusing to acknowledge the truth. |
at-Taubah 009:126
| 9:126 او لايرون انهم يفتنون في كل عام مرة او مرتين ثم لايتوبون ولاهم يذكرون |
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| Transliteration | Awa la yarawna annahum yuftanoona fee kulli AAamin marratan aw marratayni thumma la yatooboona wala hum yaththakkaroona |
| Literal | Do they not see/understand that they are being tested in every year once or twice , then they do not repent, and they do not mention/remember ? |
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| Yusuf Ali | See they not that they are tried every year once or twice? Yet they turn not in repentance, and they take no heed. |
| Pickthal | See they not that they are tested once or twice in every year? Still they turn not in repentance, neither pay they heed. |
| Arberry | Do they not see that they are tried every year once or twice? Yet still they do not repent, nor do they remember. |
| Shakir | Do they not see that they are tried once or twice in every year, yet they do not turn (to Allah) nor do they mind. |
| Sarwar | Do they not realize that God tests them once or twice a year but, nevertheless, they do not repent and give it proper thought? |
| Khalifa | Do they not see that they suffer from exacting trials every year once or twice? Yet, they consistently fail to repent, and fail to take heed? |
| Hilali/Khan | See they not that they are tried once or twice every year (with different kinds of calamities, disease, famine, etc.)? Yet, they turn not in repentance, nor do they learn a lesson (from it). |
| H/K/Saheeh | Do they not see that they are tried every year once or twice but then they do not repent nor do they remember? |
| Malik | Do they not see that they are tested every year once or twice? Yet they neither repent nor learn a lesson from this.[126] |
| QXP | Don't they see that they are tested once or twice each year (at your hands 9:14)? Still they do not repent, nor pay heed. |
| Maulana Ali | See they not that they are tried once or twice in every year, yet they repent not, nor do they mind. |
| Free Minds | Do they not see they are tested every calendar year once or twice?, but then they do not repent, nor do they remember. |
| Qaribullah | Do they not see how once or twice every year they are tried? Yet still they neither repent nor remember. |
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| George Sale | Do they not see that they are tried every year once or twice? Yet they repent not, neither are they warned. |
| JM Rodwell | Do they not see that they are proved every year once or twice? Yet they turn not, neither are they warned. |
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| Asad | Are they, then, not aware that they are being tested year-in, year-out? And yet, they do not repent and do not bethink themselves [of God]; |
at-Taubah 009:127
| 9:127 واذا ماانزلت سورة نظر بعضهم الى بعض هل يراكم من احد ثم انصرفوا صرف الله قلوبهم بانهم قوم لايفقهون |
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| Transliteration | Wa-itha ma onzilat sooratun nathara baAAduhum ila baAAdin hal yarakum min ahadin thumma insarafoo sarafa Allahu quloobahum bi-annahum qawmun la yafqahoona |
| Literal | And when any chapter of the Koran was descended, some of them looked to some, (and said): "Does from anyone see you?" Then they went away/diverted , God diverted their hearts/minds , because they are (E) a nation (that) do not understand/know . |
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| Yusuf Ali | Whenever there cometh down a Sura, they look at each other, (saying), "Doth anyone see you?" Then they turn aside: Allah hath turned their hearts (from the light); for they are a people that understand not. |
| Pickthal | And whenever a surah is revealed, they look one at another (as who should say): Doth anybody see you? Then they turn away. Allah turneth away their hearts because they are a folk who understand not. |
| Arberry | And whenever a sura is sent down, they look one at another: 'Does anyone see you?' Then they turn away. God has turned away their hearts, for that they are a people who do not understand. |
| Shakir | And whenever a chapter is revealed, they cast glances at one another: Does any one see you? Then they turn away: Allah has turned away their hearts because they are a people who do not understand. |
| Sarwar | When a chapter (of the Quran) is revealed, (it upsets them). They look at one another and their eyes silently ask this question, "Has any one noticed the disappointment on our faces?" Then they walk away. In fact, God has turned their hearts away (from the truth); they are a people who have no understanding. |
| Khalifa | Whenever a sura was revealed, some of them would look at each other as if to say: "Does anyone see you?" Then they left. Thus, GOD has diverted their hearts, for they are people who do not comprehend. |
| Hilali/Khan | And whenever there comes down a Soorah (chapter from the Quran), they look at one another (saying): "Does any one see you?" Then they turn away. Allah has turned their hearts (from the light) because they are a people that understand not. |
| H/K/Saheeh | And whenever a surah is revealed, they look at each other, [saying], "Does anyone see you?" and then they dismiss themselves. Allah has dismissed their hearts because they are a people who do not understand. |
| Malik | Whenever a Surah is revealed they look at each other as if to ask, "Is anyone watching?" Then they silently slip away. Allah has slipped their hearts (from the guidance), for they are a people who do not want to understand.[127] |
| QXP | When a Surah is revealed, the hypocrites look at each other mockingly as if saying, "Does anyone see you? Let us leave." And then they turn away. Allah's Law turns their hearts away because they are a people who do not use their faculties of understanding. |
| Maulana Ali | And whenever a chapter is revealed, they look one at another: Does any one see you? Then they turn away. Allah has turned away their hearts because they are a people who understand not. |
| Free Minds | And when a chapter is revealed, they look at one another: "Does anyone see you?", then they turn away. God turns away their hearts, for they are a people who do not comprehend. |
| Qaribullah | Whenever a chapter is sent down, they glance at each other, (asking): 'Does anyone see you? ' Then they turn away. Allah has turned away their hearts, for they are a nation who do not understand. |
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| George Sale | And whenever a sura is sent down, they look at one another, saying, doth any one see you? Then do they turn aside. God shall turn aside their hearts from the truth; because they are a people who do not understand. |
| JM Rodwell | And whenever a Sura is sent down, they look at one another. . . . "Doth any one see you?" then turn they aside. God shall turn their hearts aside, because they are a people devoid of understanding. |
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| Asad | and whenever a surah is bestowed from on high, they look at one another [and say, as it were], "Is there anyone who can see what is in your hearts?"6a-and then they turn away. God has turned their hearts away [from the truth] - for they are people who will not grasp it. ' |
at-Taubah 009:128
| 9:128 لقد جاءكم رسول من انفسكم عزيز عليه ماعنتم حريص عليكم بالمؤمنين رؤوف رحيم |
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| Transliteration | Laqad jaakum rasoolun min anfusikum AAazeezun AAalayhi ma AAanittum hareesun AAalaykum bialmu/mineena raoofun raheemun |
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| Yusuf Ali | Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most kind and merciful. |
| Pickthal | There hath come unto you a messenger, (one) of yourselves, unto whom aught that ye are overburdened is grievous, full of concern for you, for the believers full of pity, merciful. |
| Arberry | Now there has come to you a Messenger from among yourselves; grievous to him is your suffering; anxious is he over you, gentle to the believers, compassionate. |
| Shakir | Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate, |
| Sarwar | A Messenger from your own people has come to you. Your destruction and suffering is extremely grievous to him. He really cares about you and is very compassionate and merciful to the believers. |
| Khalifa | A messenger has come to you from among you, who is careful not to impost any hardship on you, and cares about you and is tolerant and merciful towards the believers. |
| Hilali/Khan | Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he SAW is) full of pity, kind, and merciful. |
| H/K/Saheeh | There has certainly come to you a Messenger from among yourselves. Grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful. |
| Malik | Now, there has come to you a Messenger from among yourselves, the one who grieves at your loss and who is excessively anxious for your success in both worlds, and who is compassionate and merciful towards the believers.[128] |
| QXP | (All humanity must realize that) there has come to you a Messenger one of your own who feels your burden. He is full of concern for your betterment, and for those who attain belief, he is compassionate, merciful. |
| Maulana Ali | Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, most solicitous for you, to the believers (he is) compassionate, merciful. |
| Free Minds | A messenger has come to you from yourselves, concerned over your suffering, anxious over you, towards the believers he is compassionate, merciful. |
| Qaribullah | Indeed, there has come to you a Messenger from your own, he grieves for your suffering, and is anxious about you, and is gentle, merciful to the believers. |
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| George Sale | Now hath an Apostle come unto you of our own nation, an excellent person: It is grievous unto him that ye commit wickedness; He is careful over you, and compassionate and merciful towards the believers. |
| JM Rodwell | Now hath an Apostle come unto you from among yourselves: your iniquities press heavily upon him. He is careful over you, and towards the faithful, compassionate, merciful. |
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| Asad | INDEED, there has come unto you [O mankind] an Apostle from among yourselves: 17' heavily weighs - upon him [the thought] that you might suffer [in the life to come]; full of concern for you [is he, and] full of compassion and mercy towards the believers. |
at-Taubah 009:129
| 9:129 فان تولوا فقل حسبي الله لااله الا هو عليه توكلت وهو رب العرش العظيم |
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| Transliteration | Fa-in tawallaw faqul hasbiya Allahu la ilaha illa huwa AAalayhi tawakkaltu wahuwa rabbu alAAarshi alAAatheemi |
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| Yusuf Ali | But if they turn away, Say: "Allah sufficeth me: there is no god but He: On Him is my trust,- He the Lord of the Throne (of Glory) Supreme!" |
| Pickthal | Now, if they turn away (O Muhammad) say: Allah sufficeth me. There is no Allah save Him. In Him have I put my trust, and He is Lord of the Tremendous Throne. |
| Arberry | So if they turn their backs, say: 'God is enough for me. There is no god but He. In Him I have put my trust. He is the Lord of the Mighty Throne.' |
| Shakir | But if they turn back, say: Allah is sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of mighty power. |
| Sarwar | (Muhammad), if they turn away from you, say, "God is Sufficient (support) for me. There is no God but He. In Him do I trust and He is the Owner of the Great Throne." |
| Khalifa | If they turn away say, "God suffices me; there is no god except He; I trust in Him; and He is the Lord of the great dominion. |
| Hilali/Khan | . But if they turn away, say (O Muhammad SAW): "Allah is sufficient for me. La ilaha illa Huwa (none has the right to be worshipped but He), in Him I put my trust and He is the Lord of the Mighty Throne." |
| H/K/Saheeh | But if they turn away, [O Muúammad], say, "Sufficient for me is Allah; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne." BismillÂahir-Raúmanir-Raúeem |
| Malik | Now, if they turn away from you, (O Prophet) say: "Allah is all-sufficient for me. There is no god but Him. In Him I have put my trust. He is the Lord of the Mighty Throne."[129] |
| QXP | (O Messenger) if they turn away, say, "Allah suffices me. There is no god, but He. In Him I put my trust. He is the Lord of the Tremendous Throne." |
| Maulana Ali | But if they turn away, say: Allah is sufficient for me -- there is no god but He. On Him do I rely, and He is the Lord of the mighty Throne. |
| Free Minds | If they turn away, then Say: "God is enough for me, there is no god but He, in Him I put my trust and He is the Lord of the great throne." |
| Qaribullah | Therefore, if they turn away, say: 'Allah is sufficient for me. There is no god except He. In Him I have put my trust. He is the Lord of the Mighty Throne. ' |
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| George Sale | If they turn back, say, God is my support: There is no God but He. On Him do I trust; and He is the Lord of the magnificent throne. |
| JM Rodwell | If they turn away, SAY: God sufficeth me: there is no God but He. In Him put I my trust. He is the possessor of the Glorious Throne! |
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| Asad | But if those [who are bent on denying the truth] turn away, say: "God is enough for me! There is no- deity save Him. In Him have I placed my trust, for He is the Sustainer, in awesome almightiness enthroned." |
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