| 47:1 سورة محمد بسم الله الرحمن الرحيم ٛــــ الذين كفروا وصدوا عن سبيل الله اضل اعمالهم |
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| Transliteration | Allatheena kafaroo wasaddoo AAan sabeeli Allahi adalla aAAmalahum |
| Literal | Those who disbelieved and prevented/obstructed from God's way/path He misguided their deeds . |
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| Yusuf Ali | Those who reject Allah and hinder (men) from the Path of Allah,- their deeds will Allah render astray (from their mark). |
| Pickthal | Those who disbelieve and turn (men) from the way of Allah, He rendereth their actions vain. |
| Arberry | Those who disbelieve and bar from God's way, God will send their works astray. |
| Shakir | (As for) those who disbelieve and turn away from Allah's way, He shall render their works ineffective. |
| Sarwar | God has made devoid of all virtue the deeds of those who have disbelieved and prevented others from the way of God. |
| Khalifa | Those who disbelieve and repel from the path of GOD, He nullifies their works. |
| Hilali/Khan | Those who disbelieve (in the Oneness of Allah, and in the Message of Prophet Muhammad SAW ), and hinder (men) from the Path of Allah (Islamic Monotheism), He will render their deeds vain . |
| H/K/Saheeh | Those who disbelieve and avert [people] from the way of Allah He will waste their deeds. |
| Malik | Those who disbelieve and obstruct Allah's Way, He will render their deeds fruitless.[1] |
| QXP | (Know that) those who deny the Truth and bar others from the Way of Allah, He causes their actions to be lost. (Even their good deeds will carry no weight against this mountain load of infringement). |
| Maulana Ali | Those who disbelieve and turn (men) from Allah’s way, He will destroy their works. |
| Free Minds | Those who rejected and repelled from the path of God, He will mislead their works. |
| Qaribullah | Those who disbelieve and bar from the way of Allah, Allah will cause their deeds go astray. |
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| George Sale | God will render of none effect the works of those who believe not, and who turn away men from the way of God: |
| JM Rodwell | WHOSO believe not, and prevent others from the way of God-their works will He cause to miscarry; |
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| Asad | AS FOR THOSE who are bent on denying the truth and on barring [others] from the path of God - all their [good] deeds will He let go to waste; [I.e., whatever good deeds they may do will be so completely outweighed by the above mentioned sin that they will amount to nothing on the Day of Judgment. (See also note on verse 9 below.) The above verse connects with the last sentence of the preceding surah, "Will, then, any be [really] destroyed save iniquitous folk?"] |
| 47:2 والذين امنوا وعملوا الصالحات وامنوا بمانزل على محمد وهو الحق من ربهم كفر عنهم سيئاتهم واصلح بالهم |
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| Transliteration | Waallatheena amanoo waAAamiloo alssalihati waamanoo bima nuzzila AAala muhammadin wahuwa alhaqqu min rabbihim kaffara AAanhum sayyi-atihim waaslaha balahum |
| Literal | And those who believed and made/did the correct/righteous deeds, and believed with what was descended on Mohammad, and it is the truth from their Lord, He covered/substituted from them their sins/crimes, and He corrected/repaired their mind/thought/condition . |
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| Yusuf Ali | But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to Muhammad - for it is the Truth from their Lord,- He will remove from them their ills and improve their condition. |
| Pickthal | And those who believe and do good works and believe in that which is revealed unto Muhammad - and it is the truth from their Lord - He riddeth them of their ill-deeds and improveth their state. |
| Arberry | But those who believe and do righteous deeds and believe in what is sent down to Muhammad -- and it is the truth from their Lord -- He will acquit them of their evil deeds, and dispose their minds aright. |
| Shakir | And (as for) those who believe and do good, and believe in what has been revealed to Muhammad, and it is the very truth from their Lord, He will remove their evil from them and improve their condition. |
| Sarwar | God forgives the sins and reforms the hearts of the righteously striving believers who have faith in what is revealed to Muhammad - which is the Truth from his Lord. |
| Khalifa | Those who believe and work righteousness, and believe in what was sent down to Muhammad - which is the truth from their Lord - He remits their sins, and blesses them with contentment. |
| Hilali/Khan | But those who believe and do righteous good deeds, and believe in that which is sent down to Muhammad (SAW), for it is the truth from their Lord, He will expiate from them their sins, and will make good their state. |
| H/K/Saheeh | And those who believe and do righteous deeds and believe in what has been sent down upon Muúammad and it is the truth from their Lord He will remove from them their misdeeds and amend their condition. |
| Malik | As for those who believe and do good deeds and believe in what is revealed to Muhammad - the truth from their Lord - He will remove from them their evils and improve their condition.[2] |
| QXP | Whereas those who attain faith and help enhance the society, and believe in what has been revealed to Muhammad - for he is the Truth from their Lord - He will absolve their imperfections, erase the imprints of their faults, and direct their hearts and minds unto rightful contentment. |
| Maulana Ali | And those who believe and do good, and believe in that which has been revealed to Muhammad -- and it is the Truth from their Lord -- He will remove their evil from them and improve their condition. |
| Free Minds | And those who believe and do good works, and believe in what was sent down to Mohammed, for it is the truth from their Lord, He cancels for them their sins, and relieves their concern. |
| Qaribullah | As for the believers who do good works and believe in what is sent down to Muhammad which is the truth from their Lord He will acquit them of their sins and repair their condition. |
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| George Sale | But as to those who believe, and work righteousness, and believe in the revelation which hath been sent down unto Mohammed, -- for it is the truth from their Lord, -- He will expiate their evil deeds from them, and will dispose their heart aright. |
| JM Rodwell | But whoso believe, and do things that are right, and believe in what hath been sent down to MUHAMMAD-for it is the truth from their Lord-their sins will He cancel, and dispose their hearts aright. |
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| Asad | whereas those who have attained to faith and do righteous deeds, and have come to believe in what has been bestowed from on high on Muhammad - for it is the truth from their Sustainer - [shall attain to God's grace:] He will efface their [past] bad deeds, and will set their hearts at rest. [Lit., "will set aright their hearts" or "their minds", inasmuch as one of the several meanings of the term bal is the "heart" or "mind" of man (Jawhari).] |
| 47:3 ذلك بان الذين كفروا اتبعوا الباطل وان الذين امنوا اتبعوا الحق من ربهم كذلك يضرب الله للناس امثالهم |
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| Transliteration | Thalika bi-anna allatheena kafaroo ittabaAAoo albatila waanna allatheena amanoo ittabaAAoo alhaqqa min rabbihim kathalika yadribu Allahu lilnnasi amthalahum |
| Literal | That (is) with that those who disbelieved followed the falsehood, and that (E) those who believed followed the truth from their Lord, as/like that God gives to the people their examples . |
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| Yusuf Ali | This because those who reject Allah follow vanities, while those who believe follow the Truth from their Lord: Thus does Allah set forth for men their lessons by similitudes. |
| Pickthal | That is because those who disbelieve follow falsehood and because those who believe follow the truth from their Lord. Thus Allah coineth their similitudes for mankind. |
| Arberry | That is because those who disbelieve follow falsehood, and those who believe follow the truth from their Lord. Even so God strikes their similitudes for men. |
| Shakir | That is because those who disbelieve follow falsehood, and have given them their dowries, taking (them) in marriage, not fornicating nor taking them for paramours in secret; and whoever denies faith, his work indeed is of no account, and in the hereafter he shall be one of the losers. |
| Sarwar | This is because the disbelievers have followed falsehood and the believers have followed the Truth from their Lord. Thus God explains to the human being their own prospects. |
| Khalifa | This is because those who disbelieve are following falsehood, while those who believe are following the truth from their Lord. GOD thus cites for the people their examples. |
| Hilali/Khan | That is because those who disbelieve follow falsehood, while those who believe follow the truth from their Lord. Thus does Allah set forth their parables for mankind. |
| H/K/Saheeh | That is because those who disbelieve follow falsehood, and those who believe follow the truth from their Lord. Thus does Allah present to the people their comparisons. |
| Malik | This is because the unbelievers follow falsehood, while the believers follow the truth from their Lord. Thus, Allah cites their similitudes for mankind.[3] |
| QXP | This, because those who deny the Truth (have no choice but to) follow Falsehood, and those who believe follow the Truth from their Lord. This is how Allah exemplifies concepts to people from within their own composition. ('Amthalahum' = Their own examples = Illustrations from within themselves = Their own demonstrations = Typify from their own). |
| Maulana Ali | That is because those who disbelieve follow falsehood, and those who believe follow the Truth from their Lord. Thus does Allah set forth their descriptions for men. |
| Free Minds | That is because those who disbelieve followed falsehood, while those who believe followed the truth from their Lord. God thus cites for the people their examples. |
| Qaribullah | This is because the unbelievers follow falsehood while the believers follow the truth from their Lord. As such Allah sets forth for people their examples. |
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| George Sale | This will He do, because those who believe not follow vanity, and because those who believe follow the truth from their Lord. Thus God propoundeth unto men their examples. |
| JM Rodwell | This-because the infidels followed vanity, while those who believe, followed the truth from their Lord. Thus to men doth God set forth their likenesses. |
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| Asad | This, because they who are bent on denying the truth pursue falsehood, whereas they who have attained to faith pursue [but] the truth [that flows] from their Sustainer. In this way does God set forth unto man the parables of their true state. [Lit., "their parables" (amthalahum). This, according to some of the most outstanding commentators, relates to the parabolic expressions in the above three verses: the "going to waste" - in consequence of their deliberate "pursuance of falsehood" - of the good deeds of those who deny the truth, as well as the "effacement of the bad deeds" of the true believers in consequence of their "pursuance of the truth" (Baghawi, Zamakhshari, Razi, Baydawi). In a broader perspective, this interpretation takes into account the parabolic nature not only of the above sentence but also of many other Quranic statements relating to men's spiritual conditions and destinies in this world as well as in the life to come.] |
| 47:4 فاذا لقيتم الذين كفروا فضرب الرقاب حتى اذا اثخنتموهم فشدوا الوثاق فاما منا بعد واما فداء حتى تضع الحرب اوزارها ذلك ولو يشاء الله لانتصر منهم ولكن ليبلو بعضكم ببعض والذين قتلوا في سبيل الله فلن يضل اعمالهم |
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| Transliteration | Fa-itha laqeetumu allatheena kafaroo fadarba alrriqabi hatta itha athkhantumoohum fashuddoo alwathaqa fa-imma mannan baAAdu wa-imma fidaan hatta tadaAAa alharbu awzaraha thalika walaw yashao Allahu laintasara minhum walakin liyabluwa baAAdakum bibaAAdin waallatheena qutiloo fee sabeeli Allahi falan yudilla aAAmalahum |
| Literal | So if you met/found those who disbelieved, so hitting the necks until when you weakened them , so strengthen the rope/tie/chain (confinement), so either/or blessing (releasing war prisoners) after (the war ends), and either ransom/compensation until the battle/war/fight drops its weights/burdens (ends), that and if God wants/wills He would have gotten victory from them, and but to test some of you with some (to test each other), and those who were killed in God's way/path , so He will never/not misguide their deeds . |
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| Yusuf Ali | Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost. |
| Pickthal | Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain. |
| Arberry | When you meet the unbelievers, smite their necks, then, when you have made wide slaughter among them, tie fast the bonds; then set them free, either by grace or ransom, till the war lays down its loads. So it shall be; and if God had willed, He would have avenged Himself upon them; but that He may try some of you by means of others. And those who are slain in the way of God, He will not send their works astray. |
| Shakir | So when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates. That (shall be so); and if Allah had pleased He would certainly have exacted what is due from them, but that He may try some of you by means of others; and (as for) those who are slain in the way of Allah, He will by no means allow their deeds to perish. |
| Sarwar | If you encounter the disbelievers in a battle, strike-off their heads. Take them as captives when they are defeated. Then you may set them free as a favor to them, with or without a ransom, when the battle is over. This is the Law. Had God wanted, He could have granted them (unbelievers) victory, but He wants to test you through each other. The deeds of those who are killed for the cause of God will never be without virtuous results. |
| Khalifa | If you encounter (in war) those who disbelieve, you may strike the necks. If you take them as captives you may set them free or ransom them, until the war ends. Had GOD willed, He could have granted you victory, without war. But He thus tests you by one another. As for those who get killed in the cause of GOD, He will never put their sacrifice to waste. |
| Hilali/Khan | So, when you meet (in fight Jihad in Allahs Cause), those who disbelieve smite at their necks till when you have killed and wounded many of them, then bind a bond firmly (on them, i.e. take them as captives). Thereafter (is the time) either for generosity (i.e. free them without ransom), or ransom (according to what benefits Islam), until the war lays down its burden. Thus (you are ordered by Allah to continue in carrying out Jihad against the disbelievers till they embrace Islam (i.e. are saved from the punishment in the Hell-fire) or at least come under your protection), but if it had been Allahs Will, He Himself could certainly have punished them (without you). But (He lets you fight), in order to test you, some with others. But those who are killed in the Way of Allah, He will never let their deeds be lost, |
| H/K/Saheeh | So when you meet those who disbelieve [in battle], strike [their] necks until, when you have inflicted slaughter upon them, then secure their bonds, and either [confer] favor afterwards or ransom [them] until the war lays down its burdens. That [is the command]. And if Allah had willed, He could have taken vengeance upon them [Himself], but [He ordered armed struggle] to test some of you by means of others. And those who are killed in the cause of Allah never will He waste their deeds. |
| Malik | Therefore, when you meet the unbelievers in the battlefield smite their necks and, when you have thoroughly subdued them, then take prisoners of war and bind them firmly. After the war lays down her burdens, then you have the choice whether you show them favor or accept ransom. Thus are you commanded. If Allah wanted, He Himself could have punished them; but He adopted this way so that He may test some of you by means of others. As for those who are slain in the cause of Allah, He will never let their deeds be lost.[4] |
| QXP | Now if you meet the disbelievers in battle, strike at their command centers. When you have subdued them, bind in a firm bond, and thereafter an act of kindness or ransom till the battle lays down its weapons. (Free the captives as an act of kindness or ransom, such as in exchange for your men in their captivity. There is no third option). And if Allah willed, He could indeed punish them Himself, but that He may let you humans test one by means of another (as to which nation remains vigilant). And, as for those who are slain in the Cause of Allah, He will never let their actions be lost. |
| Maulana Ali | So when you meet in battle those who disbelieve, smite the necks; then, when you have overcome them, make (them) prisoners, and afterwards (set them free) as a favour or for ransom till the war lay down its burdens. That (shall be so). And if Allah please, He would certainly exact retribution from them, but that He may try some of you by means of others. And those who are slain in the way of Allah, He will never allow their deeds to perish. |
| Free Minds | So, if you encounter those who have rejected, then strike their formations until you overcome them, then bind them securely. You may either set them free or ransom them, until the war ends. And had God willed, He alone could have beaten them, but He thus tests you by one another. As for those who get killed in the cause of God, He will never let their deeds be put to waste. |
| Qaribullah | Therefore, when you meet the unbelievers smite their necks, then, when you have killed many of them, tie the bonds. Then, either free them by grace or ransom until war shall lay down its loads, in this way, it shall be. Had Allah willed, He would have been victorious over them; except that He might test you, the one by the means of others. As for those who are killed in the Way of Allah, He will not let their works to go astray. |
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| George Sale | When ye encounter the unbelievers, strike off their heads, until ye have made a great slaughter among them; and bind them in bonds: And either give them a free dismission afterwards, or exact a ransom; until the war shall have laid down its arms. This shall ye do: Verily if God pleased, He could take vengeance on them, without your assistance; but He commandeth you to fight his battles, that He may prove the one of you by the other. And as to those who fight in defence of God's true religion, God will not suffer their works to perish: |
| JM Rodwell | When ye encounter the infidels, strike off their heads till ye have made a great slaughter among them, and of the rest make fast the fetters. And afterwards let there either be free dismissals or ransomings, till the war hath laid down its burdens. Thus do |
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| Asad | NOW WHEN you meet [in war] those who are bent on denying the truth, [Sc., "and on barring [others] from the path of God" - thus connecting with verse 1 and laying down the fundamental condition which alone justifies physical warfare: namely, a defense of the Faith and of freedom (cf. in this connection see note on 2:190). In other words, when "those who are bent on denying the truth" try to deprive the Muslims of their social and political liberty and thus to make it impossible for them to live in accordance with the principles of their faith, a just war (jihad) becomes allowable and, more than that, a duty. The whole of the above verse relates to war actually in progress (cf. note on the first part of 2:191); and there is no doubt that it was revealed after 22:39-40, the earliest Quranic reference to physical warfare.] smite their necks until you overcome them fully, and then tighten their bonds; [Lit., "tighten the bond". According to almost all the commentators, this expression denotes the taking of prisoners of war. In addition, it may also refer to any sanctions or safeguards which would make it unlikely that the aggression could be resumed in the foreseeable future.] but thereafter [set them free,] either by an act of grace or against ransom, so that the burden of war may be lifted: [Lit., "so that (hatta) the war may lay down its burdens". The term "ransom" comprises also, in this context, a mutual exchange of prisoners of war (Zamakhshari, quoting an opinion of Imam Ash-Shafi).] thus [shall it be]. And [know that] had God so willed, He could indeed punish them [Himself]; but [He wills you to struggle] so as to test you [all] by means of one another. [I.e., so as to enable the believers to prove by actual deeds the depth of their faith and their readiness for self-sacrifice, and to enable the aggressors to realize how wrong they have been, and thus to bring them closer to the truth.] And as for those who are slain in God's cause, never will He let their deeds go to waste: |
| 47:5 سيهديهم ويصلح بالهم |
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| Transliteration | Sayahdeehim wayuslihu balahum |
| Literal | He will guide them, and He corrects/repairs their mind/thought/condition . |
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| Yusuf Ali | Soon will He guide them and improve their condition, |
| Pickthal | He will guide them and improve their state, |
| Arberry | He will guide them, and dispose their minds aright, |
| Shakir | He will guide them and improve their condition. |
| Sarwar | God will lead them to everlasting happiness and improve their condition. |
| Khalifa | He will guide them, and bless them with contentment. |
| Hilali/Khan | He will guide them and set right their state. |
| H/K/Saheeh | He will guide them and amend their condition |
| Malik | Soon He will guide them, improve their condition[5] |
| QXP | He will instantly guide them (straight to Paradise (47:6)), and direct their hearts and minds unto rightful contentment. |
| Maulana Ali | He will guide them and improve their condition. |
| Free Minds | He will guide them, and relieve their concerns. |
| Qaribullah | He will guide them and repair their condition; |
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| George Sale | He will guide them, and will dispose their heart aright; |
| JM Rodwell | He will vouchsafe them guidance, and dispose their hearts aright; |
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| Asad | He will guide them [in the hereafter as well], and will set their hearts at rest, |
| 47:6 ويدخلهم الجنة عرفها لهم |
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| Transliteration | Wayudkhiluhumu aljannata AAarrafaha lahum |
| Literal | And He enters them (to) the Paradise (which) He made it known to them. |
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| Yusuf Ali | And admit them to the Garden which He has announced for them. |
| Pickthal | And bring them in unto the Garden which He hath made known to them. |
| Arberry | and He will admit them to Paradise, that He has made known to them. |
| Shakir | And cause them to enter the garden which He has made known to them. |
| Sarwar | He will admit them into the Paradise which He has made known to them. |
| Khalifa | He will admit them into Paradise, that He described to them. |
| Hilali/Khan | And admit them to Paradise which He has made known to them (i.e. they will know their places in Paradise more than they used to know their houses in the world). |
| H/K/Saheeh | And admit them to Paradise, which He has made known to them. |
| Malik | and admit them to the paradise which He has announced for them.[6] |
| QXP | And bring them into the Garden which He has made known to them. |
| Maulana Ali | And make them enter the Garden, which He has made known to them. |
| Free Minds | And He will admit them into Paradise, which He has described to them. |
| Qaribullah | and He will admit them to the Paradise He has made known to them. |
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| George Sale | and He will lead them into paradise, of which He hath told them. |
| JM Rodwell | And he will bring them into the Paradise, of which he hath told them. |
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| Asad | and will admit them to the paradise which He has promised them. |
| 47:7 ياايها الذين امنوا ان تنصروا الله ينصركم ويثبت اقدامكم |
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| Transliteration | Ya ayyuha allatheena amanoo in tansuroo Allaha yansurkum wayuthabbit aqdamakum |
| Literal | You, you those who believed, if you give God victory/aid, He gives you victory/aid, and He affirms/strengthens your feet. |
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| Yusuf Ali | O ye who believe! If ye will aid (the cause of) Allah, He will aid you, and plant your feet firmly. |
| Pickthal | O ye who believe! If ye help Allah, He will help you and will make your foothold firm. |
| Arberry | O believers, if you help God, He will help you, and confirm your feet. |
| Shakir | O you who believe ! if you help (the cause of) Allah, He will help you and make firm your feet. |
| Sarwar | Believers, if you help God, He will help you and make you steadfast (in your faith). |
| Khalifa | O you who believe, if you support GOD, He will support you, and strengthen your foothold. |
| Hilali/Khan | O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm. |
| H/K/Saheeh | O you who have believed, if you support Allah, He will support you and plant firmly your feet. |
| Malik | O believers! If you help the cause of Allah, He will help you and establish your feet firmly.[7] |
| QXP | O You who have chosen to be graced with belief! If you help Allah, He will help you and will strengthen your foothold. |
| Maulana Ali | O you who believe, if you help Allah, He will help you and make firm your feet. |
| Free Minds | O you who believe, if you support God, He will support you, and make your foothold firm. |
| Qaribullah | Believers, if you help Allah, He will help you and strengthen your feet. |
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| George Sale | O true believers, if ye assist God, by fighting for his religion, He will assist you against your enemies; and will set your feet fast: |
| JM Rodwell | Believers! if ye help God, God will help you, and will set your feet firm: |
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| Asad | O you who have attained to faith! If you help [the cause of] God, He will help you, and will make firm your steps; |
| 47:8 والذين كفروا فتعسا لهم واضل اعمالهم |
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| Transliteration | Waallatheena kafaroo fataAAsan lahum waadalla aAAmalahum |
| Literal | And those who disbelieved, so destruction/harm (is) for them, and He misguided their deeds. |
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| Yusuf Ali | But those who reject (Allah),- for them is destruction, and (Allah) will render their deeds astray (from their mark). |
| Pickthal | And those who disbelieve, perdition is for them, and He will make their actions vain. |
| Arberry | But as for the unbelievers, ill chance shall befall them! He will send their works astray. |
| Shakir | And (as for) those who disbelieve, for them is destruction and He has made their deeds ineffective. |
| Sarwar | The fate of the disbelievers will be to stumble and their deeds will have no virtuous results; |
| Khalifa | Those who disbelieve incur misery; He causes their works to be utterly in vain. |
| Hilali/Khan | But those who disbelieve (in the Oneness of Allah Islamic Monotheism), for them is destruction, and (Allah) will make their deeds vain. |
| H/K/Saheeh | But those who disbelieve for them is misery, and He will waste their deeds. |
| Malik | As for the unbelievers, they shall be consigned to perdition, and He will bring their deeds to nothing.[8] |
| QXP | And trip and fall on their face all those who journey through life in the darkness of Ignorance. And the Divine Law causes their actions to be lost. ('Ta'as' = Trip and fall on the face). |
| Maulana Ali | And those who disbelieve, for them is destruction, and He will destroy their works. |
| Free Minds | And those who rejected, for them is destruction; and He has misled their works. |
| Qaribullah | But the unbelievers shall be the destroyed losers. He will bring their deeds to nothing. |
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| George Sale | But as for the infidels, let them perish; and their works shall God render vain. |
| JM Rodwell | But as for the infidels, let them perish: and their works shall God bring to nought: |
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| Asad | but as for those who are bent on denying the truth, ill fortune awaits them, since He will let all their [good] deeds go to waste: |
| 47:9 ذلك بانهم كرهوا ماانزل الله فاحبط اعمالهم |
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| Transliteration | Thalika bi-annahum karihoo ma anzala Allahu faahbata aAAmalahum |
| Literal | That (is) with that they hated what God descended, so He wasted/invalidated their deeds. |
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| Yusuf Ali | That is because they hate the Revelation of Allah; so He has made their deeds fruitless. |
| Pickthal | That is because they are averse to that which Allah hath revealed, therefor maketh He their actions fruitless. |
| Arberry | That is because they have been averse to what God has sent down, so He has made their works to fail. |
| Shakir | That is because they hated what Allah revealed, so He rendered their deeds null. |
| Sarwar | they have hated God's revelation, and thus, He has made their deeds devoid of all virtue. |
| Khalifa | That is because they hated what GOD revealed and consequently, He nullifies their works. |
| Hilali/Khan | That is because they hate that which Allah has sent down (this Quran and Islamic laws, etc.), so He has made their deeds fruitless. |
| H/K/Saheeh | That is because they disliked what Allah revealed, so He rendered worthless their deeds. |
| Malik | That is because they hate the revelations of Allah; therefore, He rendered their deeds fruitless.[9] |
| QXP | This, because they detest what Allah has revealed, and so He renders all their actions fruitless.(13:17). ('Habet' = Undigested food that fails to provide nourishment). |
| Maulana Ali | That is because they hate that which Allah reveals, so He has rendered their deeds fruitless. |
| Free Minds | That is because they hated what God sent down, thus He nullifies their works. |
| Qaribullah | That is because they hated what Allah has sent down, so He annulled their deeds. |
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| George Sale | This shall befall them, because they have rejected with abhorrence that which God hath revealed: Wherefore their works shall become of no avail. |
| JM Rodwell | This-because they were averse from the command which God sent down; Fruitless, therefore, shall their works become! |
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| Asad | this, because they hate [the very thought of] what God has bestowed from on high [Namely, the revelation relating to man's moral responsibility to a Supreme Being.] - and thus He causes all their deeds to come to nought! [The particle fa ("and thus") at the beginning of this clause connotes a consequence: in other words, it is their rejection of the idea of moral responsibility, inherent in all divine revelation, that deprives the deeds of "those who are bent on denying the truth" - even such deeds as might be termed "good" - of all moral value. This law of inner causality explains fully the phrase "He will let all their [good] deeds go to waste" occurring in verses 1 and 8.] |
| 47:10 افلم يسيروا في الارض فينظروا كيف كان عاقبة الذين من قبلهم دمر الله عليهم وللكافرين امثالها |
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| Transliteration | Afalam yaseeroo fee al-ardi fayanthuroo kayfa kana AAaqibatu allatheena min qablihim dammara Allahu AAalayhim walilkafireena amthaluha |
| Literal | Do they not walk/move/ride in the earth/Planet Earth so they see/wonder about how was those from before them's end/turn (result)? God destroyed on them and to the disbelievers similar/alike to it. |
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| Yusuf Ali | Do they not travel through the earth, and see what was the End of those before them (who did evil)? Allah brought utter destruction on them, and similar (fates await) those who reject Allah. |
| Pickthal | Have they not travelled in the land to see the nature of the consequence for those who were before them? Allah wiped them out. And for the disbelievers there will be the like thereof. |
| Arberry | What, have they not journeyed in the land and beheld how was the end of those before them? God destroyed them; the unbelievers shall have the likes thereof. |
| Shakir | Have they not then journeyed in the land and seen how was the end of those before them: Allah brought down destruction upon them, and the unbelievers shall have the like of it. |
| Sarwar | Have they not travelled through the land and seen the terrible end of those who lived before them? God brought upon them utter destruction and the disbelievers will also faced similar perdition. |
| Khalifa | Did they not roam the earth and see the consequences for those before them? GOD destroyed their works; all disbelievers will suffer the same fate. |
| Hilali/Khan | Have they not travelled through the earth, and seen what was the end of those before them? Allah destroyed them completely and a similar (fate awaits) the disbelievers. |
| H/K/Saheeh | Have they not traveled through the land and seen how was the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable. |
| Malik | Have they not traveled through the land and seen what was the end of those who have gone before them? Allah destroyed them utterly and a similar fate awaits these unbelievers.[10] |
| QXP | Have they not, then, traveled in the land and seen what eventually happened to those who lived before them? Allah wiped them out, and for the deniers of Truth shall be the like thereof. |
| Maulana Ali | Have they not travelled in the land and seen what was the end of those before them? Allah destroyed them. And for the disbelievers is the like thereof. |
| Free Minds | Did they not roam the land and note how was the end for those before them? God destroyed them and the rejecters in a similar fate. |
| Qaribullah | Have they never journeyed through the land and seen what was the end of those who had gone before them? Allah destroyed them! Likewise it is for the unbelievers, |
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| George Sale | Do they not travel through the earth, and see what hath been the end of those who were before them? God utterly destroyed them: And the like catastrophe awaiteth the unbelievers. |
| JM Rodwell | Have they not journeyed through the land, and seen what hath been the end of those who flourished before them? God brought destruction on them: and the like of this doth await the infidels. |
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| Asad | Have they, then, never journeyed about the earth and beheld what happened in the end to those [willful sinners] who lived before their time? God destroyed them utterly: and the like thereof awaits all who deny the truth. [Cf. 6:10 and the corresponding note.] |
| 47:11 ذلك بان الله مولى الذين امنوا وان الكافرين لامولى لهم |
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| Transliteration | Thalika bi-anna Allaha mawla allatheena amanoo waanna alkafireena la mawla lahum |
| Literal | That (is) with that God (is) those who believed's guardian/ally , and that (E) the disbelievers (have) no guardian/ally for them. |
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| Yusuf Ali | That is because Allah is the Protector of those who believe, but those who reject Allah have no protector. |
| Pickthal | That is because Allah is patron of those who believe, and because the disbelievers have no patron. |
| Arberry | That is because God is the Protector of the believers, and that the unbelievers have no protector. |
| Shakir | That is because Allah is the Protector of those who believe, and because the unbelievers shall have no protector for them. |
| Sarwar | God is the guardian of the believers, but the disbelievers have no guardian. |
| Khalifa | This is because GOD is the Lord of those who believe, while the disbelievers have no lord. |
| Hilali/Khan | That is because Allah is the Maula (Lord, Master, Helper, Protector, etc.) of those who believe, and the disbelievers have no Maula (lord, master, helper, protector, etc.). |
| H/K/Saheeh | That is because Allah is the protector of those who have believed and because the disbelievers have no protector. |
| Malik | This is because Allah is the Protector of the believers while the unbelievers have no protector.[11] |
| QXP | This, because Allah is the Patron of those who accept His Commands, whereas there is no patron for those who deny the Truth. |
| Maulana Ali | That is because Allah is the patron of those who believe, and because the disbelievers have no patron. |
| Free Minds | This is because God is the Master for those who believe, while the disbelievers have no master. |
| Qaribullah | that is because Allah is the Guardian of the believers, and the unbelievers have no guardian. |
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| George Sale | This shall come to pass, for that God is the patron of the true believers, and for that the infidels have no protector. |
| JM Rodwell | This-because God is the protector of those who believe, and because the infidels have no protector. |
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| Asad | This, because God is the Protector of all who have attained to faith, whereas they who deny the truth have no protector. |
| 47:12 ان الله يدخل الذين امنوا وعملوا الصالحات جنات تجري من تحتها الانهار والذين كفروا يتمتعون وياكلون كما تاكل الانعام والنار مثوى لهم |
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| Transliteration | Inna Allaha yudkhilu allatheena amanoo waAAamiloo alssalihati jannatin tajree min tahtiha al-anharu waallatheena kafaroo yatamattaAAoona waya/kuloona kama ta/kulu al-anAAamu waalnnaru mathwan lahum |
| Literal | That truly God enters those who believed and made/did the correct/righteous deeds treed gardens the rivers flow/run from beneath it, and those who disbelieved live long/enjoy and eat as/like the camels/livestock eat, and the fire (is a) home/dwelling for them . |
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| Yusuf Ali | Verily Allah will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah will enjoy (this world) and eat as cattle eat; and the Fire will be their abode. |
| Pickthal | Lo! Allah will cause those who believe and do good works to enter Gardens underneath which rivers flow; while those who disbelieve take their comfort in this life and eat even as the cattle eat, and the Fire is their habitation. |
| Arberry | God shall surely admit those who believe and do righteous deeds into gardens underneath which rivers flow. As for the unbelievers, they take their enjoyment and eat as cattle eat; and the Fire shall be their lodging. |
| Shakir | Surely Allah will make those who believe and do good enter gardens beneath which rivers flow; and those who disbelieve enjoy themselves and eat as the beasts eat, and the fire is their abode. |
| Sarwar | God will admit the righteously striving believers into the gardens wherein streams flow. However, the disbelievers who enjoyed themselves and ate like cattle will have for their dwelling hell fire. |
| Khalifa | GOD admits those who believe and lead a righteous life into gardens with flowing streams. As for those who disbelieve, they live and eat like the animals eat, then end up in the hellfire. |
| Hilali/Khan | Certainly! Allah will admit those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous good deeds, to Gardens under which rivers flow (Paradise), while those who disbelieve enjoy themselves and eat as cattle eat, and the Fire will be their abode. |
| H/K/Saheeh | Indeed, Allah will admit those who have believed and done righteous deeds to gardens beneath which rivers flow, but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them. |
| Malik | Surely Allah will admit those who believe and do good deeds to gardens beneath which rivers flow. While those who are unbelievers, they are to enjoy only this life and eat as cattle eat; but in the hereafter, the fire shall be their abode.[12] |
| QXP | Verily, Allah will admit all those who accept His Message and fulfill the needs of others into Gardens beneath which rivers flow. But those who deny the Truth, may partake of life and eat like the cattle (live and) eat, and the Fire will be their abode. (Living without a Noble Ideology reduces human beings to a subhuman existence). |
| Maulana Ali | Surely Allah will make those who believe and do good enter Gardens wherein flow rivers. And those who disbelieve enjoy themselves and eat as the cattle eat, and the Fire is their abode. |
| Free Minds | God admits those who believe and do good works to paradises with rivers flowing beneath them. As for those who reject, they are enjoying and eating as the cattle eat, and the Fire will be their abode. |
| Qaribullah | Allah will indeed admit those who believe and do good works into Gardens underneath which rivers flow. As for the unbelievers, they take their fill of pleasure and eat as the cattle eat, but the Fire shall be their lodging! |
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| George Sale | Verily God will introduce those who believe, and do good works, into gardens beneath which rivers flow: But the unbelievers indulge themselves in pleasures, and eat as beasts eat; and their abode shall be hell fire. |
| JM Rodwell | Verily God will bring those who believe, and do the things that are right, into the Gardens, beneath whose shades the rivers flow: but they who believe not, take their fill, and eat as the beasts eat! And their dwelling-place the fire! |
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| Asad | Verily, God will admit all who attain to faith and do righteous deeds into gardens through which running waters flow, whereas they who are bent on denying the truth shall have - even though they may enjoy their life [in this world] and eat as cattle eat - the fire [of the hereafter] for their abode. |
| 47:13 وكاين من قرية هي اشد قوة من قريتك التي اخرجتك اهلكناهم فلا ناصر لهم |
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| Transliteration | Wakaayyin min qaryatin hiya ashaddu quwwatan min qaryatika allatee akhrajatka ahlaknahum fala nasira lahum |
| Literal | And how many from a village/urban city it is stronger (in) strength/power than your village/urban city which brought/drove you out? We destroyed them , so (there is) no victorior/savior for them. |
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| Yusuf Ali | And how many cities, with more power than thy city which has driven thee out, have We destroyed (for their sins)? and there was none to aid them. |
| Pickthal | And how many a township stronger than thy township (O Muhammad) which hath cast thee out, have We destroyed, and they had no helper! |
| Arberry | How many a city that was stronger in might than thy city which has expelled thee have We destroyed! And there was no helper for them. |
| Shakir | And how many a town which was far more powerful than the town of yours which has driven you out: We destroyed them so there was no helper for them. |
| Sarwar | (Muhammad), how many towns, much more powerful than the one from which you have been expelled, have We destroyed and left helpless?. |
| Khalifa | Many a community was much stronger than the community that evicted you from your town; when we annihilated them, no one could help them. |
| Hilali/Khan | And many a town, stronger than your town (Makkah) (O Muhammad SAW) which has driven you out We have destroyed. And there was none to help them. |
| H/K/Saheeh | And how many a city was stronger than your city [Makkah] which drove you out? We destroyed them; and there was no helper for them. |
| Malik | How many cities which were mightier than your city which has driven you out, have We destroyed for their disbelief, and there was none to save them?[13] |
| QXP | And how many a township mightier in power than this your township which has evicted you (O Prophet), have We annihilated! And (then) they had no helper. |
| Maulana Ali | And how many a town, more powerful than thy town which has driven thee out -- We destroyed them, so there was no helper for them. |
| Free Minds | And many a town was stronger than your own town, which drove you out. We destroyed them, and there was none who could help them. |
| Qaribullah | How many a village mightier than your own village, which has expelled you, We have destroyed there was none to help them! |
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| George Sale | How many cities were more mighty in strength than thy city which hath expelled thee; yet have We destroyed them, and there was none to help them? |
| JM Rodwell | And how many cities were mightier in strength than thy city, which hath thrust thee forth! We destroyed them, and there was none to help them. |
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| Asad | And how many a community of greater power than this thy community which has driven thee out, [O Muhammad,] have We destroyed, with none to succour them! [See note on 6:131. It is said that this verse was revealed on the first night of the Prophet's hijrah from Mecca to Medina (Tabari, on the authority of Ibn Abbas).] |
| 47:14 افمن كان على بينة من ربه كمن زين له سوء عمله واتبعوا اهواءهم |
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| Transliteration | Afaman kana AAala bayyinatin min rabbihi kaman zuyyina lahu soo-o AAamalihi waittabaAAoo ahwaahum |
| Literal | Is who was on an evidence from his Lord as/like (who) his deed's evil/harm was decorated/beautified for him, and they followed their self attractions for desires ? |
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| Yusuf Ali | Is then one who is on a clear (Path) from his Lord, no better than one to whom the evil of his conduct seems pleasing, and such as follow their own lusts? |
| Pickthal | Is he who relieth on a clear proof from his Lord like those for whom the evil that they do is beautified while they follow their own lusts? |
| Arberry | What, is he who is upon a clear sign from his Lord like unto such a one unto whom his evil deeds have been decked out fair, and they have followed their caprices? |
| Shakir | What! is he who has a clear argument from his Lord like him to whom the evil of his work is made fairseeming: and they follow their low desires. |
| Sarwar | Can the one who follows the authority of his Lord be considered equal to the one whose evil deeds are made to seem attractive to him and who follows his own desires?. |
| Khalifa | Are those enlightened by their Lord the same as those whose evil works are adorned in their eyes, and they follow their own opinions? |
| Hilali/Khan | Is he who is on a clear proof from his Lord, like those for whom their evil deeds that they do are beautified for them, while they follow their own lusts (evil desires)? |
| H/K/Saheeh | So is he who is on clear evidence from his Lord like him to whom the evil of his work has been made attractive and they follow their [own] desires? |
| Malik | Can he who follows the clear guidance from his Lord be compared to him who is led by his own desires and whose foul deeds seem fair to him?[14] |
| QXP | Is, then, he who lives by an evident Truth from his Lord like the one to whom his disruptive behavior seems pleasing - while such people are but following their own desires? |
| Maulana Ali | Is then he who has a clear argument from his Lord like him to whom his evil conduct is made fairseeming; and they follow their low desires. |
| Free Minds | Is one who is based on proof from his Lord, as one for whom his evil works have been adorned for him and they followed their desires? |
| Qaribullah | Is he who has clear proof from his Lord to be compared to him whose evil deeds are made to seem fair to him, so that they followed their desires? |
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| George Sale | Shall he, therefore, who followeth the plain declaration of his Lord, be as he whose evil works have been dressed up for him by the devil; and who follow their own lusts? |
| JM Rodwell | Shall he who followeth the clear teaching of his Lord be as he, the evil of whose doings hath been made to seem good to him, or like those who follow their own lusts? |
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| Asad | CAN, THEN, he who takes his stand on a clear evidence from his Sustainer be likened Unto one [Lit., "Is, then, one who takes his stand. . . like one...," etc.] to whom the evil of his own doings [always] seems goodly, and unto such as would follow but their own lusts? |
| 47:15 مثل الجنة التي وعد المتقون فيها انهار من ماء غير اسن وانهار من لبن لم يتغير طعمه وانهار من خمر لذة للشاربين وانهار من عسل مصفى ولهم فيها من كل الثمرات ومغفرة من ربهم كمن هو خالد في النار وسقوا ماء حميما فقطع امعاءهم |
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| Transliteration | Mathalu aljannati allatee wuAAida almuttaqoona feeha anharun min ma-in ghayri asinin waanharun min labanin lam yataghayyar taAAmuhu waanharun min khamrin laththatin lilshsharibeena waanharun min AAasalin musaffan walahum feeha min kulli alththamarati wamaghfiratun min rabbihim kaman huwa khalidun fee alnnari wasuqoo maan hameeman faqattaAAa amAAaahum |
| Literal | The Paradise'sexample which the fearing and obeying were promised in it, (is) rivers from water not stagnant , and rivers from milk, its taste did not change, and rivers from wine/all intoxicants, (it is a) delight/pleasure to the drinking , and rivers from purified/strained honey/molasses , and for them in it (are) from all the fruits, and forgiveness from their Lord, as/like who he is immortal/eternal in the fire , and they were made to drink hot/cold water , so it cut off/severed their intestines/guts. |
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| Yusuf Ali | (Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine, a joy to those who drink; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and Grace from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels (to pieces)? |
| Pickthal | A similitude of the Garden which those who keep their duty (to Allah) are promised: Therein are rivers of water unpolluted, and rivers of milk whereof the flavour changeth not, and rivers of wine delicious to the drinkers, and rivers of clear-run honey; therein for them is every kind of fruit, with pardon from their Lord. (Are those who enjoy all this) like those who are immortal in the Fire and are given boiling water to drink so that it teareth their bowels? |
| Arberry | This is the similitude of Paradise which the godfearing have been promised: therein are rivers of water unstaling, rivers of milk unchanging in flavour, and rivers of wine -- a delight to the drinkers, rivers, too, of honey purified; and therein for them is every fruit, and forgiveness from their Lord -- Are they as he who dwells forever in the Fire, such as are given to drink boiling water, that tears their bowels asunder? |
| Shakir | A parable of the garden which those guarding (against evil) are promised: Therein are rivers of water that does not alter, and rivers of milk the taste whereof does not change, and rivers of drink delicious to those who drink, and rivers of honey clarified and for them therein are all fruits and protection from their Lord. (Are these) like those who abide in the fire and who are made to drink boiling water so it rends their bowels asunder. |
| Sarwar | The garden, which is promised to the pious, is like one in which there are streams of unpolluted water, streams of milk of unchangeable taste, streams of delicious wine, and streams of crystal clear honey. Therein they will have all kinds of fruits and forgiveness from their Lord. On the other hand (can these people be considered like), those who will live forever in hell fire and will drink boiling water which will rip their intestines to bits?. |
| Khalifa | The allegory of Paradise that is promised for the righteous is this: it has rivers of unpolluted water, and rivers of fresh milk, and rivers of wine - delicious for the drinkers - and rivers of strained honey. They have all kinds of fruits therein, and forgiveness from their Lord. (Are they better) or those who abide forever in the hellfire, and drink hellish water that tears up their intestines? |
| Hilali/Khan | 2>The description of Paradise which the Muttaqoon (pious - see V.2:2) have been promised is that in it are rivers of water the taste and smell of which are not changed; rivers of milk of which the taste never changes; rivers of wine delicious to those who drink; and rivers of clarified honey (clear and pure) therein for them is every kind of fruit; and forgiveness from their Lord. (Are these) like those who shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels? |
| H/K/Saheeh | Is the description of Paradise, which the righteous are promised, wherein are rivers of water unaltered, rivers of milk the taste of which never changes, rivers of wine delicious to those who drink, and rivers of purified honey, in which they will have from all [kinds of] fruits and forgiveness from their Lord, like [that of] those who abide eternally in the Fire and are given to drink scalding water that will sever their intestines? |
| Malik | Here is the parable of the paradise which the righteous have been promised: it has rivers the water of which will never be stagnant, rivers of milk whose taste never changes, rivers of wine delicious to those who drink, and rivers of honey pure and clear. In it they will have all kinds of fruits, as well as forgiveness from their Lord. Can such people be compared to those who shall dwell in hell forever, and they will be given scalding water which will cut their intestines into pieces?[15] |
| QXP | In allegorical terms the Paradise that the righteous are promised is this: Therein are rivers of ever fresh water, and rivers of ever fresh milk, and rivers of delicious wine, and rivers of clear-run honey. Therein are all kinds of fruit (of their good deeds), with a life secure from deterioration bestowed upon them from their Lord. Are they like the ones who abide in the Fire and are given drinks of burning despair that tears their insides? ('Maghfirah' here denotes protection from deterioration). |
| Maulana Ali | A parable of the Garden which the dutiful are promised: Therein are rivers of water not altering for the worse, and rivers of milk whereof the taste changes not, and rivers of wine delicious to the drinkers, and rivers of honey clarified; and for them therein are all fruits and protection from their Lord. (Are these) like those who abide in the Fire and who are made to drink boiling water, so it rends their bowels asunder? |
| Free Minds | Is the example of Paradise; that the righteous have been promised with rivers of pure water, and rivers of milk whose taste does not change, and rivers of wine that are delicious for the drinkers, and rivers of strained honey, and for them in it are all kinds of fruits, and a forgiveness from their Lord; like that of those who abide in the Fire, and are given to drink boiling water that cuts-up their intestines? |
| Qaribullah | The example of the Paradise which the cautious have been promised in it, there are rivers of unstaling water, and rivers of milk that never change in flavor, and rivers of wine, delectable to the drinkers, and rivers of pure, filtered honey. They shall have therein of every fruit and forgiveness from their Lord. Are they then like he who shall live in the Fire for ever and given boiling water to drink that tears his bowels apart! |
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| George Sale | The description of paradise, which is promised unto the pious: Therein are rivers of incorruptible water; and rivers of milk, the taste whereof changeth not; and rivers of wine, pleasant unto those who drink; and rivers of clarified honey: And therein shall they have plenty of all kinds of fruits; and pardon from their Lord. Shall the man for whom these things are prepared, be as he who must dwell for ever in hell fire; and will have the boiling water given them to drink, which shall burst their bowels? |
| JM Rodwell | A picture of the Paradise which is promised to the God-fearing! Therein are rivers of water, which corrupt not: rivers of milk, whose taste changeth not: and rivers of wine, delicious to those who quaff it; And rivers of honey clarified: and therein are al |
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| Asad | [And can] the parable of the paradise which the God-conscious are promised [My rendering of this verse is based in its entirety on the grammatical construction given to it by Zamakhshari and supported by Razi. In this construction, the parabolic description of paradise - beginning with the phrase "wherein there are rivers, etc., and ending with the words "and forgiveness from their Sustainer" - is a parenthetic passage (jumlah mutaridah). As for the term "parable" (mathal) itself, it is undoubtedly meant to impress upon those who read or listen to the Quran that its descriptions of life in the hereafter are purely allegorical: see in this connection Zamakhshari's explicit remarks cited in note on 13:35.] - [a paradise] wherein there are rivers of water which time does not corrupt, and rivers of milk the taste whereof never alters, and rivers of wine delightful to those who drink it, [Cf. 37:45-47, especially verse 47: "no headiness will there be in it, and they will not get drunk thereon".] and rivers of honey of all impurity cleansed, and the enjoyment [Lit., "and wherein they [i.e., the God-conscious] will have, etc.] of all the fruits [of their good deeds] and of forgiveness from their Sustainer -: can this [parable of paradise] be likened unto [the parable of the recompense of] [This interpolation reproduces literally Zamakhshari's explanation of the above ellipticism.] such as are to abide in the fire and be given waters of burning despair [Lit., "exceedingly hot [or "boiling"] water". For an explanation of this metaphor, see note on 6:70.] to drink, so that it will tear their bowels asunder? |
| 47:16 ومنهم من يستمع اليك حتى اذا خرجوا من عندك قالوا للذين اوتوا العلم ماذا قال انفا اولئك الذين طبع الله على قلوبهم واتبعوا اهواءهم |
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| Transliteration | Waminhum man yastamiAAu ilayka hatta itha kharajoo min AAindika qaloo lillatheena ootoo alAAilma matha qala anifan ola-ika allatheena tabaAAa Allahu AAala quloobihim waittabaAAoo ahwaahum |
| Literal | And from them who hears/listens to you until when they got out/emerged (left) from at you, they said to those who were given/brought the knowledge: "What (did) he say previously/from a short while ?"Those are, those who God stamped/sealed on their hearts/minds , and they followed their self attractions for desires. |
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| Yusuf Ali | And among them are men who listen to thee, but in the end, when they go out from thee, they say to those who have received Knowledge, "What is it he said just then?" Such are men whose hearts Allah has sealed, and who follow their own lusts. |
| Pickthal | Among them are some who give ear unto thee (Muhammad) till, when they go forth from thy presence they say unto those who have been given knowledge: What was that he said just now? Those are they whose hearts Allah hath sealed, and they follow their own lusts. |
| Arberry | And some of them there are give ear to thee, till, when they go forth from thee, they say to those who have been given knowledge, 'What said he just now?' Those are they upon whose hearts God has set a seal, and they have followed their caprices. |
| Shakir | And there are those of them who seek to listen to you, until when they go forth from you, they say to those who have been given the knowledge: What was it that he said just now? These are they upon whose hearts Allah has set a seal and they follow their low desires. |
| Sarwar | (Muhammad), some of them listen to you, but when they leave you they ask those who have received knowledge, "What did he say a few moments ago?" God has sealed the hearts of such people who have followed their worldly desires. |
| Khalifa | Some of them listen to you, then as soon as they leave they ask those who were enlightened, "What did he just say?" GOD thus seals their hearts and, consequently, they follow only their opinions. |
| Hilali/Khan | And among them are some who listen to you (O Muhammad SAW) till, when they go out from you, they say to those who have received knowledge: "What has he said just now? Such are men whose hearts Allah has sealed, and they follow their lusts (evil desires). |
| H/K/Saheeh | And among them, [O Muúammad], are those who listen to you, until when they depart from you, they say to those who were given knowledge, "What has he said just now?" Those are the ones of whom Allah has sealed over their hearts and who have followed their [own] desires. |
| Malik | Some of them indeed listen to you but no sooner do they leave your presence than they ask those endowed with knowledge: "What was it that he said just now?" Such are the men upon whose hearts Allah has set a seal, and who follow their own desires.[16] |
| QXP | (O Messenger) Among them are some who pretend to listen to you, and then, as soon as they leave your presence, they ask others who have received knowledge, "What was it that he just said?" Such are the ones whose hearts Allah has sealed, for their minds are always contemplating ways to fulfill their desires. (4:155), (10:74), (16:106), (17:45), (47:24), (83:14). |
| Maulana Ali | And there are those of them who seek to listen to thee, till, when they go forth from thee, they say to those who have been given knowledge: What was it that he said just now? These are they whose hearts Allah has sealed and they follow their low desires. |
| Free Minds | And some of them listen to you, until when they go out from you, they say to those who have been given the knowledge: "What did he say?" Those are the ones whom God has sealed upon their hearts, and they followed their desires. |
| Qaribullah | Some of them listen to you, but no sooner do they leave you they ask those to whom knowledge has been given: 'What did he say just now? ' Such are those whom Allah has set a seal upon their hearts and who follow their own desires. |
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| George Sale | Of the unbelievers there are some who give ear unto thee, until, when they go out from thee, they say, by way of derision, unto those to whom knowledge hath been given, what hath he said now? These are they whose hearts God hath sealed up, and who follow their own lusts: |
| JM Rodwell | Some of them indeed hearken to thee, until when they go out from thee, they say with sneers to those to whom "the knowledge" hath been given, "What is this he said?" These are they whose hearts God hath sealed up, and who follow their own lusts. |
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| Asad | Now among those [hapless sinners] are such as [pretend to] listen to thee, [O Muhammad,] [Cf. 6:25 and 10:42-43.] and then, as soon as they leave thy presence, speak [with scorn] unto those who have understood [thy message]: [Lit., "unto those who have been given knowledge", sc., "of the truth" or "of thy message": i.e., the believers. The people spoken of in the above are the hypocrites among the contemporaries of the Prophet as well as all people, at all times, who pretend to approach the Quranic message with a show of "reverence" but are in their innermost unwilling to admit that there is any sense in it.] "What is it that he has said just now?" It is such as these whose hearts God has sealed because they [always] followed but their own lusts [I.e., the "sealing" of their hearts (for an explanation of which see note on 2:7) is a consequence of their "following but their own lusts".] - |
| 47:17 والذين اهتدوا زادهم هدى واتاهم تقواهم |
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| Transliteration | Waallatheena ihtadaw zadahum hudan waatahum taqwahum |
| Literal | And those who guided, He increased them guidance, and He gave them their fear and obedience of God. |
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| Yusuf Ali | But to those who receive Guidance, He increases the (light of) Guidance, and bestows on them their Piety and Restraint (from evil). |
| Pickthal | While as for those who walk aright, He addeth to their guidance, and giveth them their protection (against evil). |
| Arberry | But those who are guided aright, them He increases in guidance, and gives them their godfearing. |
| Shakir | And (as for) those who follow the right direction, He increases them in guidance and gives them their guarding (against evil). |
| Sarwar | God will increase the guidance and piety of those who seek guidance. |
| Khalifa | As for those who are guided, He augments their guidance, and grants them their righteousness. |
| Hilali/Khan | While as for those who accept guidance, He increases their guidance, and bestows on them their piety. |
| H/K/Saheeh | And those who are guided He increases them in guidance and gives them their righteousness. |
| Malik | As for those who follow the Right Way, Allah will increase their guidance and bestow on them their righteousness.[17] |
| QXP | While as for those who wish to walk in the Light, He shows them the way all along, and secures for them their journey through life. ('Huda' = Brightness, light, guidance, beacon, showing the way, lead the lost). |
| Maulana Ali | And those who follow guidance, He increases them in guidance and grants them their observance of duty. |
| Free Minds | And those who are guided, He increases their guidance, and grants them their righteousness. |
| Qaribullah | As for those who were guided, He increases their guidance and gives them their protection. |
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| George Sale | But as to those who are directed, God will grant them a more ample direction, and He will instruct them what to avoid. |
| JM Rodwell | But as to those who have the guidance, He will increase their guidance, and He will teach them what to fear. |
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| Asad | just as for those who are [willing to be] guided, He increases their [ability to follow His] guidance and causes them to grow in God-consciousness. [Lit., "and gives them their God-consciousness (taqwahum)".] |
| 47:18 فهل ينظرون الا الساعة ان تاتيهم بغتة فقد جاء اشراطها فانى لهم اذا جاءتهم ذكراهم |
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| Transliteration | Fahal yanthuroona illa alssaAAata an ta/tiyahum baghtatan faqad jaa ashratuha faanna lahum itha jaat-hum thikrahum |
| Literal | So do they wait/watch except (for) the Hour/Resurrection that (E) it comes to them suddenly/unexpectedly, so its signs/indications had (E) come, so how (is it) for them if/when their reminder/remembrance came to them? |
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| Yusuf Ali | Do they then only wait for the Hour,- that it should come on them of a sudden? But already have come some tokens thereof, and when it (actually) is on them, how can they benefit then by their admonition? |
| Pickthal | Await they aught save the Hour, that it should come upon them unawares? And the beginnings thereof have already come. But how, when it hath come upon them, can they take their warning? |
| Arberry | Are they looking for aught but the Hour, that it shall come upon them suddenly? Already its tokens have come; so, when it has come to them, how shall they have their Reminder? |
| Shakir | Do they then wait for aught but the hour that it should come to them all of a sudden? Now indeed the tokens of it have (already) come, but how shall they have their reminder when it comes on them? |
| Sarwar | Are they waiting for the Hour of Doom to suddenly approach them? Its signs have already appeared. How will they then come to their senses when the Hour itself will approach them?. |
| Khalifa | Are they waiting until the Hour comes to them suddenly? All the signs thereof have already come. Once the Hour comes to them, how will they benefit from their message? |
| Hilali/Khan | Do they then await (anything) other than the Hour, that it should come upon them suddenly? But some of its portents (indications and signs) have already come, and when it (actually) is on them, how can they benefit then by their reminder? |
| H/K/Saheeh | Then do they await except that the Hour should come upon them unexpectedly? But already there have come [some of] its indications. Then what good to them, when it has come, will be their remembrance? |
| Malik | Are they waiting for the Hour of Doom to overtake them all of a sudden? Do they not know that its signs have already come and when it will actually overtake them, what chance will they have to benefit by this admonition?[18] |
| QXP | Are they, then, waiting for the Hour that may come upon them suddenly? And the signs of confrontation have already appeared. And when it comes to them, how shall their understanding (of the Truth) will help them? |
| Maulana Ali | Wait they for aught but the Hour that it should come upon them of a sudden? Now tokens thereof have already come. But how will they have their reminder, when it comes on them? |
| Free Minds | So are they waiting until the Hour comes to them suddenly? For its conditions have already been met. But once it comes to them, how will they benefit from their message? |
| Qaribullah | Are they looking except for the Hour to overtake them suddenly? Its signs have come. But how will they be reminded when it has come to them? |
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| George Sale | Do the infidels wait for any other than the last hour, that it may come upon them suddenly? Some signs thereof are already come: And when it shall actually overtake them, how can they then receive admonition? |
| JM Rodwell | For what do the infidels wait, but that the Hour come suddenly on them? Already are its signs come, and when it hath come on them indeed, how can they be warned then? |
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| Asad | Are, then, they [whose hearts are sealed] waiting for the Last Hour - [waiting] that it come upon them of a sudden? But it has already been foretold! [Lit., "its indications have already come": a reference to the many Quranic predictions of its inevitability, as well as to the evidence, accessible to every unprejudiced mind, of the temporal finality of all creation.] And what will their remembrance [of their past sins] avail them, once it has come upon them? [I.e., "of what benefit will be to them, when the Last Hour comes, their dawning awareness of having sinned, and their belated repentance?"] |
| 47:19 فاعلم انه لااله الاالله واستغفر لذنبك وللمؤمنين والمؤمنات والله يعلم متقلبكم ومثواكم |
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| Transliteration | FaiAAlam annahu la ilaha illa Allahu waistaghfir lithanbika walilmu/mineena waalmu/minati waAllahu yaAAlamu mutaqallabakum wamathwakum |
| Literal | So know that it is no god except God (there is no God except the one God)? And ask for forgiveness for your crime, and to the believers (M) and the believers (F), and God knows your turning around/over and your residence/dwelling . |
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| Yusuf Ali | Know, therefore, that there is no god but Allah, and ask forgiveness for thy fault, and for the men and women who believe: for Allah knows how ye move about and how ye dwell in your homes. |
| Pickthal | So know (O Muhammad) that there is no Allah save Allah, and ask forgiveness for thy sin and for believing men and believing women. Allah knoweth (both) your place of turmoil and your place of rest. |
| Arberry | Know thou therefore that there is no god but God, and ask forgiveness for thy sin, and for the believers, men and women. God knows your going to and fro, and your lodging. |
| Shakir | So know that there is no god but Allah, and, ask protection for your fault and for the believing men and the believing women; and Allah knows the place of your returning and the place of your abiding. |
| Sarwar | Know that God is the only Lord. Ask forgiveness for your sins and for the sins of the believing men and women. God knows when you move and when you rest. |
| Khalifa | You shall know that: "There is no other god beside GOD," and ask forgiveness of your sins and the sins of all believing men and women. GOD is fully aware of your decisions and your ultimate destiny. |
| Hilali/Khan | So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allah knows well your moving about, and your place of rest (in your homes). |
| H/K/Saheeh | So know, [O Muúammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women. And Allah knows of your movement and your resting place. |
| Malik | Therefore, you should know that there is no god but Allah; implore Him to forgive your sins and to forgive the believing men and believing women; for Allah knows your activities and your resting places.[19] |
| QXP | So (O Prophet) remain consciously and incessantly aware that there is no 'power' but Allah, and protect yourself against the rumors and slander that the enemy sticks after you, and the believing men, and the believing women. Devise means to counter whatever may cause your community to lag behind in their Mission. For, Allah knows (the meticulous ways) how you move about in your daily lives and what your blessed destination is. ('Wastaghfir' = Protect. Zanb = Tail = Rumors and slander that are stuck behind one's back = Lagging behind like the tail lags behind an animal's body). |
| Maulana Ali | So know that there is no God but Allah and ask protection for thy sin and for the believing men and the believing women. And Allah knows your moving about and your staying (in a place). |
| Free Minds | So know that there is no god besides God, and ask forgiveness of your sins and also for the believing men and believing women. And God knows your movements and your place of rest. |
| Qaribullah | Therefore, know that there is no god except Allah and ask for forgiveness of your sins and for the believers, men and women. Allah knows your going to and fro, and your lodging. |
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| George Sale | Know, therefore, that there is no god but God: And ask pardon for thy sin, and for the true believers both men and women. God knoweth your busy employment in the world, and the place of your abode hereafter. |
| JM Rodwell | Know, then, that there is no god but God: and ask pardon for thy sin, and for believers, both men and women. God knoweth your busy movements, and your final resting-places. |
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| Asad | Know, then, [O man,] that there is no deity save God, and [while there is yet time,] ask forgiveness for thy sins and for [the sins of] all other believing men and women: for God knows all your comings and goings as well as your abiding [at rest]. [I.e., "He knows all that you do and all that you fail to do".] |
| 47:20 ويقول الذين امنوا لولا نزلت سورة فاذا انزلت سورة محكمة وذكر فيها القتال رايت الذين في قلوبهم مرض ينظرون اليك نظر المغشي عليه من الموت فاولى لهم |
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| Transliteration | Wayaqoolu allatheena amanoo lawla nuzzilat sooratun fa-itha onzilat sooratun muhkamatun wathukira feeha alqitalu raayta allatheena fee quloobihim maradun yanthuroona ilayka nathara almaghshiyyi AAalayhi mina almawti faawla lahum |
| Literal | And those who believed said: "If only a chapter of the Koran was descended." So if a perfected/confirmed chapter of the Koran was descended and the fighting was mentioned in it, you saw those whom in their hearts/minds (is) sickness/disease (doubt) looking to you, (the) vision/sight (of) the unconscious on him from the death/lifelessness (the sight of one afraid of death), so (a) warning/threat (so Hell) to them. |
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| Yusuf Ali | Those who believe say, "Why is not a sura sent down (for us)?" But when a sura of basic or categorical meaning is revealed, and fighting is mentioned therein, thou wilt see those in whose hearts is a disease looking at thee with a look of one in swoon at the approach of death. But more fitting for them- |
| Pickthal | And those who believe say: If only a surah were revealed! But when a decisive surah is revealed and war is mentioned therein, thou seest those in whose hearts is a disease looking at thee with the look of men fainting unto death. Therefor woe unto them! |
| Arberry | Those who believe say, 'Why has a sura not been sent down?' Then, when a clear sura is sent down, and therein fighting is mentioned, thou seest those in whose hearts is sickness looking at thee as one who swoons of death; but better for them would be |
| Shakir | And those who believe say: Why has not a chapter been revealed? But when a decisive chapter is revealed, and fighting is mentioned therein you see those in whose hearts is a disease look to you with the look of one fainting because of death. Woe to them then! |
| Sarwar | The believers say, "Why is a chapter about jihad - fighting for the cause of God - not revealed?" But when such a chapter, with clear commands and a mention of jihad is revealed, you will see those whose hearts are sick look at you as if suffering the agony of death. One can expect nothing better from them! |
| Khalifa | Those who believed said: "When will a new sura be revealed?" But when a straightforward sura was revealed, wherein fighting was mentioned, you would see those who harbored doubts in their hearts looking at you, as if death had already come to them. They were thus exposed. |
| Hilali/Khan | Those who believe say: "Why is not a Soorah (chapter of the Quran) sent down (for us)? But when a decisive Soorah (explaining and ordering things) is sent down, and fighting (Jihad holy fighting in Allahs Cause) is mentioned (i.e. ordained) therein, you will see those in whose hearts is a disease (of hypocrisy) looking at you with a look of one fainting to death. But it was better for them (hypocrites, to listen to Allah and to obey Him). |
| H/K/Saheeh | Those who believe say, "Why has a surah not been sent down? But when a precise surah is revealed and fighting is mentioned therein, you see those in whose hearts is hypocrisy looking at you with a look of one overcome by death. And more appropriate for them [would have been] |
| Malik | The believers were asking: "Why is not a Surah revealed allowing us to fight?" But when a decisive Surah carrying the order of allowing them to fight is revealed, you saw those in whose hearts was a disease looking at you like the one under the shadow of death. Woe to them![20] |
| QXP | Now those who have believed, say, "Why is not an injunction revealed (permitting us to fight in self-defense?)" But now when a decisive injunction has been revealed about fighting, you find the hypocrites looking at you as if they were fainting to death. And yet, the foremost good for them would be - |
| Maulana Ali | And those who believe say: Why is not a chapter revealed? But when a decisive chapter is revealed, and fighting is mentioned therein, thou seest those in whose hearts is a disease look to thee with the look of one fainting at death. So woe to them! |
| Free Minds | And those who believe Say: "If only a chapter is sent down!" But when a firm chapter is sent down, and fighting is mentioned in it, you see those who have a disease in their hearts look at you, as if death had already come to them. It thus revealed them. |
| Qaribullah | The believers ask: 'Has a chapter been sent down? ' But when a clear chapter is sent down and fighting is mentioned in it, you see those in whose hearts is sickness looking towards you as one who swoons at death. |
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| George Sale | The true believers say, hath not a sura been revealed commanding war against the infidels? But when a sura without any ambiguity is revealed, and war is mentioned therein, thou mayest see those in whose hearts is an infirmity, look towards thee with the look of one whom death overshadoweth. |
| JM Rodwell | The believers say, "Oh, would that a Sura were sent down!" but when a peremptory Sura is revealed, whose burden is war, thou mayest see the diseased of heart look toward thee, with a look of one on whom the shadows of death have fallen! But better in them |
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| Asad | NOW THOSE who have attained to faith say, "Would that a revelation [allowing us to fight] was bestowed from on high!" [I am rendering the term surah here and in the next sentence as "a revelation", for whereas there is no surah as such which deals exclusively with questions of war, there are numerous references to it in various surahs; and this is evidently the meaning of this term in the present context as well as in 9:86. There is no doubt that this verse precedes the revelation, in the year 1 H., of 22:39, which states categorically - and for the first time - that the believers are allowed to wage war whenever "war is wrongfully waged" against them (see in this connection note on 22:39).] But now that a revelation clear in and by itself, [This is a reference to 22:39-40. For an explanation of the expression muhkamah ("clear in and by itself"), see note on 3:7. (As in the preceding sentence, the term surah has been rendered here, exceptionally, as "revelation".)] mentioning war, has been bestowed from on high, thou canst see those in whose hearts is disease looking at thee, [O Muhammad,] with the look of one who is about to faint for fear of death! And yet, far better for them would be |
| 47:21 طاعة وقول معروف فاذا عزم الامر فلو صدقوا الله لكان خيرا لهم |
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| Transliteration | TaAAatun waqawlun maAAroofun fa-itha AAazama al-amru falaw sadaqoo Allaha lakana khayran lahum |
| Literal | Obedience and a generous word/opinion and belief , so if the matter/affair (was) determined/decided , so if they were truthful (to) God (it) would have been better for them. |
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| Yusuf Ali | Were it to obey and say what is just, and when a matter is resolved on, it were best for them if they were true to Allah. |
| Pickthal | Obedience and a civil word. Then, when the matter is determined, if they are loyal to Allah it will be well for them. |
| Arberry | obedience, and words honourable. Then, when the matter is resolved, if they were true to God, it would be better for them. |
| Shakir | Obedience and a gentle word (was proper); but when the affair becomes settled, then if they remain true to Allah it would certainly be better for them. |
| Sarwar | Since they have (pledged) Us obedience and to speak reasonably, it would be more proper for them, when it is decided (that everyone must take part in the battle), to remain true (in their pledge to God). |
| Khalifa | Obedience and righteous utterances are expected of them. If only they showed confidence in GOD, when mobilization was called for, it would have been better for them. |
| Hilali/Khan | Obedience (to Allah) and good words (were better for them). And when the matter (preparation for Jihad) is resolved on, then if they had been true to Allah, it would have been better for them. |
| H/K/Saheeh | Obedience and good words. And when the matter [of fighting] was determined, if they had been true to Allah, it would have been better for them. |
| Malik | On their tongues is the promise of obedience and good talk, so if they would have proved their promise with Allah when the final command was given, it would have been better for them.[21] |
| QXP | Obedience and a righteous word. For, once a matter has been determined, it would be best for them if they were true to Allah. |
| Maulana Ali | Obedience and a gentle word (was proper). Then when the affair is settled, it is better for them if they remain true to Allah. |
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