| 33:1 سورة الاحزاب بسم الله الرحمن الرحيم ٛــــ ياايها النبي اتق الله ولاتطع الكافرين والمنافقين ان الله كان عليما حكيما |
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| Transliteration | Ya ayyuha alnnabiyyu ittaqi Allaha wala tutiAAi alkafireena waalmunafiqeena inna Allaha kana AAaleeman hakeeman |
| Literal | You, you the prophet, fear and obey God, and do not obey the disbelievers and the hypocrites, that truly God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | O Prophet! Fear Allah, and hearken not to the Unbelievers and the Hypocrites: verily Allah is full of Knowledge and Wisdom. |
| Pickthal | O Prophet! Keep thy duty to Allah and obey not the disbelievers and the hypocrites. Lo! Allah is Knower, Wise. |
| Arberry | O Prophet, fear God, and obey not the unbelievers and the hypocrites. God is All-knowing, All-wise. |
| Shakir | O Prophet! be careful of (your duty to) Allah and do not comply with (the wishes of) the unbelievers and the hypocrites; surely Allah is Knowing, Wise; |
| Sarwar | Prophet, have fear of God and do not yield to the infidels and hypocrites. God is All-knowing and All-wise. |
| Khalifa | O you prophet, you shall reverence GOD and do not obey the disbelievers and the hypocrites. GOD is Omniscient, Most Wise. |
| Hilali/Khan | O Prophet (Muhammad SAW)! Keep your duty to Allah, and obey not the disbelievers and the hypocrites (i.e., do not follow their advices). Verily! Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Indeed, Allah is ever Knowing and Wise. |
| Malik | O Prophet! Fear Allah and do not obey the unbelievers and the hypocrites: certainly Allah is aware and wise.[1] |
| QXP | O Prophet! Be mindful of Allah and heed not the deniers of the Truth and the hypocrites. Verily, Allah is Knower, Wise. |
| Maulana Ali | O Prophet, keep thy duty to Allah and obey not the disbelievers and the hypocrites. Surely Allah is ever Knowing, Wise; |
| Free Minds | O you prophet, you shall be aware of God, and do not obey the rejecters and the hypocrites. God is Knowledgeable, Wise. |
| Qaribullah | O Prophet, fear Allah, and do not obey the unbelievers and the hypocrites. Allah is the Knower, the Wise. |
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| George Sale | O prophet, fear God, and obey not the unbelievers and the hypocrites: Verily God is knowing and wise. |
| JM Rodwell | O PROPHET, fear thou God, and obey not the unbelievers and the hypocrites;- Truly God is Knowing, Wise: |
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| Asad | PROPHET! Remain conscious of God, and defer not to the deniers of the truth and the hypocrites: for God is truly all-knowing, wise. |
| 33:2 واتبع مايوحى اليك من ربك ان الله كان بما تعملون خبيرا |
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| Transliteration | WaittabiAA ma yooha ilayka min rabbika inna Allaha kana bima taAAmaloona khabeeran |
| Literal | And follow what is inspired/transmitted to you from your Lord, that truly God was/is with what you make/do an expert/experienced. |
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| Yusuf Ali | But follow that which comes to thee by inspiration from thy Lord: for Allah is well acquainted with (all) that ye do. |
| Pickthal | And follow that which is inspired in thee from thy Lord. Lo! Allah is Aware of what ye do. |
| Arberry | And follow what is revealed to thee from thy Lord; surely God is aware of the things you do. |
| Shakir | And follow what is revealed to you from your Lord; surely Allah is Aware of what you do; |
| Sarwar | Follow what has been revealed to you from your Lord. God is All-aware of what you do. |
| Khalifa | Follow what is revealed to you from your Lord. GOD is fully Cognizant of everything you all do. |
| Hilali/Khan | And follow that which is inspired in you from your Lord. Verily, Allah is WellAcquainted with what you do. |
| H/K/Saheeh | And follow that which is revealed to you from your Lord. Indeed Allah is ever, with what you do, Acquainted. |
| Malik | Follow that which is revealed to you from your Lord: for Allah is aware of what you do.[2] |
| QXP | And follow that which is revealed to you from your Lord. Allah is Aware of all you people do. |
| Maulana Ali | And trust in Allah. And Allah is enough as having charge (of affairs). |
| Free Minds | And follow what is being revealed to you by your Lord. God is fully aware of all that you do. |
| Qaribullah | Follow what is revealed to you from your Lord, for Allah is Aware of what they do, |
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| George Sale | But follow that which is revealed unto thee from thy Lord; for God is well-acquainted with that which ye do: |
| JM Rodwell | But follow what is revealed to thee from thy Lord: Cognisant truly is He of all your actions- |
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| Asad | And follow [but] that which comes unto thee through revelation from thy Sustainer: [Lit., "what is revealed to thee from thy Sustainer" - indicating that He is the source of all revelation.] for God is truly aware of all that you do, [O men]. |
| 33:3 وتوكل على الله وكفى بالله وكيلا |
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| Transliteration | Watawakkal AAala Allahi wakafa biAllahi wakeelan |
| Literal | And rely/depend on God, and enough/sufficient with God (as) a guardian/ally . |
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| Yusuf Ali | And put thy trust in Allah, and enough is Allah as a disposer of affairs. |
| Pickthal | And put thy trust in Allah, for Allah is sufficient as Trustee. |
| Arberry | And put thy trust in God; God suffices as a guardian. |
| Shakir | And rely on Allah; and Allah is sufficient for a Protector. |
| Sarwar | Trust in God and be sure that He is a Sufficient Guardian. |
| Khalifa | And put your trust in GOD. GOD suffices as an advocate. |
| Hilali/Khan | And put your trust in Allah, and Sufficient is Allah as a Wakeel (Trustee, or Disposer of affairs). |
| H/K/Saheeh | And rely upon Allah; and sufficient is Allah as Disposer of affairs. |
| Malik | Put your trust in Allah: for Allah is your all-sufficient protector.[3] |
| QXP | And put your trust in Allah, for, Allah is Sufficient as Guardian. |
| Maulana Ali | Allah has not made for any man two hearts within him; nor has He made your wives whom you desert by Zihar, your mothers, nor has He made those whom you assert (to be your sons) your sons. These are the words of your mouths. And Allah speaks the truth and He shows the way. |
| Free Minds | And put your trust in God. God suffices as an advocate. |
| Qaribullah | put your trust in Allah; Allah suffices as a Guardian. |
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| George Sale | And put thy trust in God; for God is a sufficient protector. |
| JM Rodwell | And put thou thy trust in God, for a sufficient guardian is God. |
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| Asad | And place thy trust in God [alone]: for none is as worthy of trust as God. |
| 33:4 ماجعل الله لرجل من قلبين في جوفه وماجعل ازواجكم اللائي تظاهرون منهن امهاتكم وماجعل ادعياءكم ابناءكم ذلكم قولكم بافواهكم والله يقول الحق وهو يهدي السبيل |
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| Transliteration | Ma jaAAala Allahu lirajulin min qalbayni fee jawfihi wama jaAAala azwajakumu alla-ee tuthahiroona minhunna ommahatikum wama jaAAala adAAiyaakum abnaakum thalikum qawlukum bi-afwahikum waAllahu yaqoolu alhaqqa wahuwa yahdee alssabeela |
| Literal | God did not make/put to a man from two hearts in his interior/inside, and He did not make/create your wives which (F) you declare them as forbidden for you (Pre-Islamic form of divorce in which the husband declares his wife as forbidden to him as his mother) from them (F) (as) your mothers, and He did not make/create those named after you but not your children by birth/your adopted children your sons, that (is) your word/opinion and belief with your mouths, and God says the truth and He guides (to) the path/way . |
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| Yusuf Ali | Allah has not made for any man two hearts in his (one) body: nor has He made your wives whom ye divorce by Zihar your mothers: nor has He made your adopted sons your sons. Such is (only) your (manner of) speech by your mouths. But Allah tells (you) the Truth, and He shows the (right) Way. |
| Pickthal | Allah hath not assigned unto any man two hearts within his body, nor hath He made your wives whom ye declare (to be your mothers) your mothers, nor hath He made those whom ye claim (to be your sons) your sons. This is but a saying of your mouths. But Allah saith the truth and He showeth the way. |
| Arberry | God has not assigned to any man two hearts within his breast; nor has He made your wives, when you divorce, saying, 'Be as my mother's back,' truly your mothers, neither has He made your adopted sons your sons in fact. That is your own saying, the words of your mouths; but God speaks the truth, and guides on the way. |
| Shakir | Allah has not made for any man two hearts within him; nor has He made your wives whose backs you liken to the backs of your mothers as your mothers, nor has He made those whom you assert to be your sons your real sons; these are the words of your mouths; and Allah speaks the truth and He guides to the way. |
| Sarwar | God has not created two hearts inside any one human being. God does not consider your wives whom you renounce by zihar as your mothers nor those whom you adopt as your sons. These are only words of your mouth. God tells the Truth and shows the right path. |
| Khalifa | GOD did not give any man two hearts in his chest. Nor did He turn your wives whom you estrange (according to your custom) into your mothers. Nor did He turn your adopted children into genetic offspring. All these are mere utterances that you have invented. GOD speaks the truth, and He guides in the (right) path. |
| Hilali/Khan | Allah has not put for any man two hearts inside his body. Neither has He made your wives whom you declare to be like your mothers backs, your real mothers. (AzZihar is the saying of a husband to his wife, "You are to me like the back of my mother" i.e. You are unlawful for me to approach.), nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allah says the truth, and He guides to the (Right) Way. |
| H/K/Saheeh | Allah has not made for a man two hearts in his interior. And He has not made your wives whom you declare unlawful your mothers. And he has not made your adopted sons your [true] sons. That is [merely] your saying by your mouths, but Allah says the truth, and He guides to the [right] way. |
| Malik | Allah has not put two hearts in a person’s body: nor does He regard your wives whom you divorce through Zihar (divorcing a wife saying: from now on you are as my mother, depriving her conjugal rights yet keeping her like a slave nor letting her marry anyone else) as your mothers: nor does He regard your adopted sons as your sons. These are mere words which you utter with your mouths; but Allah declares the Truth and guides you to the Right Way.[4] |
| QXP | Allah did not give any man two hearts in his chest. (You cannot be a believer and a disbeliever at the same time). And He never regards your wives as your mothers because of your senseless utterances, such as your declaring them as your mothers. (2:226), (58:2-4). Nor does He regard your adopted sons as your biological sons. These are mere words that you utter with your mouths, but Allah declares the Truth and shows the Way. |
| Maulana Ali | Call them by (the names of) their fathers; this is more equitable with Allah; but if you know not their fathers, then they are your brethren in faith and your friends. And there is no blame on you in that wherein you make a mistake, but (you are answerable for) that which your hearts purpose. And Allah is ever Forgiving, Merciful. |
| Free Minds | God did not make any man with two hearts in his body. Nor did He make your wives whom you estrange to be as your mothers. Nor did He make your adopted children to be your sons. Such is what you claim with your mouths, but God speaks the truth, and He guides to the path. |
| Qaribullah | Allah has never made any man with two hearts inside him. Nor has He made your wives, when you divorce, saying: 'Be as my mother's back, ' your mothers. Neither has He made your fostered sons as your own sons. These are your own sayings, words which you utter with your mouths; but Allah speaks the truth and guides to the Path. |
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| George Sale | God hath not given a man two hearts within him; neither hath he made your wives -- some of whom ye divorce, regarding them thereafters as your mothers -- your true mothers; nor hath he made your adopted sons your true sons. This is your saying in your mouths: But God speaketh the truth ; and he directeth the right way. |
| JM Rodwell | God hath not given a man two hearts within him; neither hath he made your wives whom ye divorce to be as your mothers; nor hath he made your adopted sons to be as your own sons. Such words are indeed in your mouths; but God speaketh the truth, and in the r |
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| Asad | NEVER has God endowed any man with two hearts in one body: [Lit., "within him". In the first instance, this connects with the preceding passage, implying that man cannot be truly conscious of God and at the same time defer to the views of "the deniers of the truth and the hypocrites" (Razi). Beyond this, however, the above sentence forms a conceptual link with the sequence, which states that it is against the God-willed laws of nature - and, therefore, unreasonable and morally inadmissible - to attribute to one and the same person two mutually incompatible roles within the framework of human relationships (Zamakhshari).] and [just as] He has never made your wives whom you may have declared to be "as unlawful to you as your mothers' bodies" [truly] your mothers, [This is a reference to the pre-Islamic Arabian custom called zihar, whereby a husband could divorce his wife by simply declaring, "Thou art [henceforth as unlawful] to me as my mother's back", the term zahr ("back") being in this case a metonym for "body". In pagan Arab society, this mode of divorce was considered final and irrevocable; but a woman thus divorced was not allowed to remarry, and had to remain forever in her former husband's custody. As is evident from the first four verses of surah 58 (Al-Mujadalah) - which was revealed somewhat earlier than the present surah - this cruel pagan custom had already been abolished by the time of the revelation of the above verse, and is mentioned here only as an illustration of the subsequent dictum that the "figures of speech [lit., "your sayings"] which you utter with your mouths" do not necessarily coincide with the reality of human relations.] so, too, has He never made your adopted sons [truly] your sons: [I.e., in the sense of blood relationship: hence, the marriage restrictions applying to real sons - and, by obvious implication, daughters as well - do not apply to adoptive children. This statement has a definite bearing on verses 37 ff. below.] these are but [figures of] speech uttered by your mouths - whereas God speaks the [absolute] truth: [Sc., by bringing into being the factual, biological relationship of parent and child in distinction from all man-made, social relationships like husband and wife, or foster-parent and adoptive child. In this connection it should be borne in mind that the Quran frequently uses the metaphor of God's "speech" to express His creative activity.] and it is He alone who can show [you] the right path. |
| 33:5 ادعوهم لابائهم هو اقسط عند الله فان لم تعلموا اباءهم فاخوانكم في الدين ومواليكم وليس عليكم جناح فيما اخطاتم به ولكن ماتعمدت قلوبكم وكان الله غفورا رحيما |
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| Transliteration | OdAAoohum li-aba-ihim huwa aqsatu AAinda Allahi fa-in lam taAAlamoo abaahum fa-ikhwanukum fee alddeeni wamawaleekum walaysa AAalaykum junahun feema akhta/tum bihi walakin ma taAAammadat quloobukum wakana Allahu ghafooran raheeman |
| Literal | Call them to their fathers, it is more just/equitable at God, so if you did not/do not know their fathers so (they are) your brothers in the religion, and your allies/friends , and an offense/guilt/sin is not on you in what you mistook/erred with it, and but what your hearts/minds made intentionally/purposely, and God was/is a forgiver , merciful. |
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| Yusuf Ali | Call them by (the names of) their fathers: that is juster in the sight of Allah. But if ye know not their father's (names, call them) your Brothers in faith, or your maulas. But there is no blame on you if ye make a mistake therein: (what counts is) the intention of your hearts: and Allah is Oft-Returning, Most Merciful. |
| Pickthal | Proclaim their real parentage. That will be more equitable in the sight of Allah. And if ye know not their fathers, then (they are) your brethren in the faith, and your clients. And there is no sin for you in the mistakes that ye make unintentionally, but what your hearts purpose (that will be a sin for you). Allah is ever Forgiving, Merciful. |
| Arberry | Call them after their true fathers; that is more equitable in the sight of God. If you know not who their fathers were, then they are your brothers in religion, and your clients. There is no fault in you if you make mistakes, but only in what your hearts premeditate. God is All-forgiving, All-compassionate. |
| Shakir | Assert their relationship to their fathers; this is more equitable with Allah; but if you do not know their fathers, then they are your brethren in faith and your friends; and there is no blame on you concerning that in which you made a mistake, but (concerning) that which your hearts do purposely (blame may rest on you), and Allah is Forgiving, Merciful. |
| Sarwar | Call them sons of their own fathers. It is more just in the eyes of God. If you do not know their fathers, they are your brothers and friends in religion. You will not be responsible for your mistakes, but you will be responsible for what you do intentionally. God is All-forgiving and All-merciful. |
| Khalifa | You shall give your adopted children names that preserve their relationship to their genetic parents. This is more equitable in the sight of GOD. If you do not know their parents, then, as your brethren in religion, you shall treat them as members of your family. You do not commit a sin if you make a mistake in this respect; you are responsible for your purposeful intentions. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Call them (adopted sons) by (the names of) their fathers, that is more just with Allah. But if you know not their fathers (names, call them) your brothers in faith and Mawaleekum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | Call them by [the names of] their fathers; it is more just in the sight of Allah. But if you do not know their fathers then they are [still] your brothers in religion and those entrusted to you. And there is no blame upon you for that in which you have erred but [only for] what your hearts intended. And ever is Allah Forgiving and Merciful. |
| Malik | Name your adopted sons after their fathers; that is more just in the sight of Allah, and if you don’t know who their fathers are, then call them as your brothers in faith and your friends. There is no blame on you for an unintentional mistake, but you will be held responsible for what you do with the intention of your hearts; Allah is Forgiving, Merciful.[5] |
| QXP | Name your adopted children after their fathers; that is more just in the Sight of Allah. And if you do not know who their fathers were, then they are your brothers, sisters and friends in Faith. (You shall treat them as family members). There is no blame on you for an unintentional mistake. What counts is the intention of your hearts, for Allah is Forgiving, Merciful. |
| Maulana Ali | The Prophet is closer to the faithful than their own selves, and his wives are (as) their mothers. And the possessors of relationship are closer one to another in the ordinance of Allah than (other) believers, and those who fled (their homes), except that you do some good to your friends. This is written in the Book. |
| Free Minds | Name them by retaining their father's name. That is more just with God. But if you do not know their fathers, then, as your brothers in the system and members of your family. There is no sin upon you if you make a mistake in this respect; but you will be responsible for what your hearts deliberately intend. God is Forgiver, Merciful. |
| Qaribullah | Name them after their fathers, that is more just with Allah. If you do not know their fathers, regard them as your brothers in the religion, or those under your sponsorship. There is no fault in you if you make mistakes, but only in what your hearts intended. Allah is Forgiving and the Most Merciful, |
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| George Sale | Call such as are adopted, the sons of their natural fathers: This will be more just in the sight of God. And if ye know not their fathers, let them be as your brethren in religion, and your companions: And it shall be no crime in you, that ye err in this matter; but that shall be criminal which your hearts purposely design; for God is gracious and merciful. |
| JM Rodwell | Name them after their fathers: this will be more right before God. But if ye know not who their fathers are, then let them be your brethren in the faith, and your comrades. And unless made with intent of heart, mistakes in this matter shall be no crime in |
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| Asad | [As for your adopted children,] call them by their [real] fathers' names: this is more equitable in the sight of God; and if you know not who their fathers were, [call them] your brethren in faith and your friends. [I.e., "make it clear that your relationship is an adoptive one, and do not create the impression that they are your real children" - thus safeguarding their true identity.] However, you will incur no sin if you err in this respect: [I.e., by making a mistake in the attribution of the child's parentage, or by calling him or her, out of love, "my son" or "my daughter".] [what really matters is] but what your hearts intend - for God is indeed much-forgiving, a dispenser of grace! |
| 33:6 النبي اولى بالمؤمنين من انفسهم وازواجه امهاتهم واولوا الارحام بعضهم اولى ببعض في كتاب الله من المؤمنين والمهاجرين الا ان تفعلوا الى اوليائكم معروفا كان ذلك في الكتاب مسطورا |
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| Transliteration | Alnnabiyyu awla bialmu/mineena min anfusihim waazwajuhu ommahatuhum waoloo al-arhami baAAduhum awla bibaAAdin fee kitabi Allahi mina almu/mineena waalmuhajireena illa an tafAAaloo ila awliya-ikum maAAroofan kana thalika fee alkitabi mastooran |
| Literal | The prophet (is) more worthy/deserving with the believers than them selves, and His wives (are) their mothers, and (those) of the relations some of them (are) more worthy/deserving with some in God's Book/judgment than the believers and the emigrants, except that (E) you make/do to your allies/friends kindness/goodness , that was in The Book written/inscribed . |
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| Yusuf Ali | The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah). |
| Pickthal | The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca), except that ye should do kindness to your friends. This is written in the Book (of nature). |
| Arberry | The Prophet is nearer to the believers than their selves; his wives are their mothers. Those who are bound by blood are nearer to one another in the Book of God than the believers and the emigrants; nevertheless you should act towards your friends honourably; that stands inscribed in the Book. |
| Shakir | The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book. |
| Sarwar | The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book. |
| Khalifa | The prophet is closer to the believers than they are to each other, and his wives are like mothers to them. The relatives ought to take care of one another in accordance with GOD's scripture. Thus, the believers shall take care of their relatives who immigrate to them, provided they have taken care of their own families first. These are commandments of this scripture. |
| Hilali/Khan | The Prophet is closer to the believers than their ownselves, and his wives are their (believers) mothers (as regards respect and marriage). And blood relations among each other have closer personal ties in the Decree of Allah (regarding inheritance) than (the brotherhood of) the believers and the Muhajiroon (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet SAW joined them in brotherhood ties). This has been written in the (Allahs Book of Divine) Decrees (AlLauh AlMahfooz)." |
| H/K/Saheeh | The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah than the [other] believers and the emigrants, except that you may do to your close associates a kindness [through bequest]. That was in the Book inscribed. |
| Malik | The Prophet is closer to the believers than their own selves and his wives are as their mothers. Blood relatives have a greater claim on one another than the other believers and the Muhajirin (early Muslims who migrated from Mecca to Medina) according to the Book of Allah: although you are permitted to some good (through leaving bequests) for your friends . This has been written in the Book of Allah.[6] |
| QXP | The Prophet is closer to the believers than their own selves and their own people. (Seeing that he is as a father to them), his wives are their mothers. In accordance with Allah's decree the relatives have a higher claim (in matters of inheritance) than other believers and the immigrants. Nevertheless, you are to deal with your friends in kindness. All this is recorded in this well-written and well-scored Book. (2:180,) (4:11), (9:111), (33:53), (48:10). |
| Maulana Ali | And when We took a covenant from the prophets and from thee, and from Noah and Abraham and Moses and Jesus, son of Mary, and We took from them a solemn covenant, |
| Free Minds | The prophet is closer to the believers than themselves, and his wives are mothers to them. And God's decree to the believers and the emigrants is that before they help their relatives, they have taken care of their own families first. Such has been decreed in the Scripture. |
| Qaribullah | The Prophet has a greater right on the believers than their own selves, his wives are their mothers. Kinsmen are closer to one another in the Book of Allah than to other believers and the emigrants; although you should act honorably towards those you sponsor, that is written in the Book |
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| George Sale | The prophet is nigher unto the true believers than their own souls; and his wives are their mothers. Those who are related by consanguinity are nigher of kin the one of them unto the others, according to the book of God, than the other true believers, and the Mohâjerûn: Unless that ye do what is fitting and reasonable to your relations in general. This is written in the book of God. |
| JM Rodwell | Nearer of kin to the faithful is the Prophet, than they are to their own selves. His wives are their mothers. According to the Book of God, they who are related by blood, are nearer the one to the other than other believers, and than those who have fled th |
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| Asad | The Prophet has a higher claim on the believers than [they have on] their own selves, [seeing that he is as a father to them] and his wives are their mothers: [Thus, connecting with the preceding mention of voluntary, elective relationships (as contrasted with those by blood), this verse points to the highest manifestation of an elective, spiritual relationship: that of the God-inspired Prophet and the person who freely chooses to follow him. The Prophet himself is reported to have said: "None of you has real faith unless I am dearer unto him than his father, and his child, and all mankind" (Bukhari and Muslim, on the authority of Anas, with several almost identical versions in other compilations). The Companions invariably regarded the Prophet as the spiritual father of his community. Some of them - e.g., Ibn Masud (as quoted by Zamakhshari) or Ubayy ibn Kab, Ibn Abbas and Muawiyah (as quoted by Ibn Kathir) - hardly ever recited the above verse without adding, by way of explanation, "seeing that he is [as] a father to them"; and many of the tabi in -- including Mujahid, Qatadah, lkrimah and Al-Hasan (cf. Tabari and Ibn Kathir) - did the same: hence my interpolation, between brackets, of this phrase. (However, see also verse 40 of this surah and the corresponding note.) As regards the status of the Prophet's wives as the "mothers of the believers", this arises primarily from the fact of their having shared the life of God's Apostle in its most intimate aspect. Consequently, they could not remarry after his death (see verse 53 below), since all the believers were, spiritually, their "children".] and they who are [thus] closely related have, in accordance with God's decree, a higher claim upon one another than [was even the case between] the believers [of Yathrib] and those who had migrated [there for the sake of God]. [See note on the last but one sentence of 8:75. As explained in that note, neither of these two passages (8:75 and 33:6) can be satisfactorily interpreted as bearing on the laws of inheritance: all endeavours to interpret them in that sense only do violence to the logical build-up and inner cohesion of the Quranic discourse. On the other hand, it is obvious that both passages have basically a similar (namely, spiritual) import - with the difference only that whereas the concluding sentences of Al-Anfal refer to the brotherhood of all believers in general, the present passage lays stress on the yet deeper, special relationship between every true believer and God's Apostle.] None the less, you are to act with utmost goodness towards your [other] close friends as well: [I.e., towards all other believers, as stressed so often in the Quran, and particularly in 8:75 (see preceding note): in other words, a believer's exalted love for the Prophet should not blind him to the fact that "all believers are brethren" 49:10. The extremely complex term maruf rendered by me in this context as "innermost goodness", may be defined as "any act [or attitude] the goodness whereof is evident to reason" (Raghib).] this [too] is written down in God's decree. |
| 33:7 واذ اخذنا من النبيين ميثاقهم ومنك ومن نوح وابراهيم وموسى وعيسى ابن مريم واخذنا منهم ميثاقا غليظا |
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| Transliteration | Wa-ith akhathna mina alnnabiyyeena meethaqahum waminka wamin noohin wa-ibraheema wamoosa waAAeesa ibni maryama waakhathna minhum meethaqan ghaleethan |
| Literal | And when We took/received from the prophets their promise/covenant, and from you, and Noah, and from Abraham, and Moses, and Jesus Mary's son, and We took/received from them a strong promise/covenant. |
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| Yusuf Ali | And remember We took from the prophets their covenant: As (We did) from thee: from Noah, Abraham, Moses, and Jesus the son of Mary: We took from them a solemn covenant: |
| Pickthal | And when We exacted a covenant from the prophets, and from thee (O Muhammad) and from Noah and Abraham and Moses and Jesus son of Mary. We took from them a solemn covenant; |
| Arberry | And when We took compact from the Prophets, and from thee, and from Noah, and Abraham, Moses, and Jesus, Mary's son; We took from them a solemn compact, |
| Shakir | And when We made a covenant with the prophets and with you, and with Nuh and Ibrahim and Musa and Isa, son of Marium, and We made with them a strong covenant |
| Sarwar | We had a solemn covenant with you (Muhammad), and the Prophets: Noah, Abraham, Moses, and Jesus, the son of Mary. |
| Khalifa | Recall that we took from the prophets their covenant, including you (O Muhammad), Noah, Abraham, Moses, and Jesus the son of Mary. We took from them a solemn pledge. |
| Hilali/Khan | And (remember) when We took from the Prophets their covenant, and from you (O Muhammad SAW), and from Nooh (Noah), Ibrahim (Abraham), Moosa (Moses), and Iesa (Jesus), son of Maryam (Mary). We took from them a strong covenant. |
| H/K/Saheeh | And [mention, O Muúammad], when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son of Mary; and We took from them a solemn covenant. |
| Malik | O Muhammad, remember the Covenant which We took from all the Prophets - from you as well as from Noah, Abraham, Moses and Jesus son of Mary - We took that solemn Covenant from all of them,[7] |
| QXP | And, behold, We did take a pledge from all the Prophets - from you (O Prophet) as well as from Noah, and Abraham, and Moses, and Jesus son of Mary - We took a very solemn pledge from all of them. |
| Maulana Ali | That He may question the truthful of their truth, and He has prepared for the disbelievers a painful chastisement. |
| Free Minds | And when We took from the prophets their covenant. And from you, and from Noah, and Abraham, and Moses, and Jesus the son of Mary; We took from them a strong covenant. |
| Qaribullah | We took from the Prophets their covenant and from you (Prophet Muhammad), from Noah and Abraham, from Moses and Jesus the son of Mary. We took a solemn covenant from them, |
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| George Sale | Remember when we accepted their covenant from the prophets, and from thee, O Mohammed, and from Noah, and Abraham, and Moses, and Jesus the son of Mary, and received from them a firm covenant; |
| JM Rodwell | And remember that we have entered into covenant with the Prophets, and with thee, and with Noah, and Abraham, and Moses, and Jesus, Son of Mary: and we formed with them a strict covenant, |
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| Asad | AND LO! We did accept a solemn pledge from all the prophets [This parenthetic passage connects with verses 1-3 above, and relates to every prophet's "pledge" - i.e., sacred duty - to convey God's message to man, and thus to act as "a bearer of glad tidings and a warner".] - from thee, [O Muhammad,] as well as from Noah, and Abraham, and Moses, and Jesus the son of Mary -: for We accepted a most weighty, solemn pledge from [all of] them, |
| 33:8 ليسأل الصادقين عن صدقهم واعد للكافرين عذابا اليما |
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| Transliteration | Liyas-ala alssadiqeena AAan sidqihim waaAAadda lilkafireena AAathaban aleeman |
| Literal | (It is for God) to ask/question the truthful about their truthfulness, and He prepared to the disbelievers a painful torture. |
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| Yusuf Ali | That (Allah) may question the (custodians) of Truth concerning the Truth they (were charged with): And He has prepared for the Unbelievers a grievous Penalty. |
| Pickthal | That He may ask the loyal of their loyalty. And He hath prepared a painful doom for the unfaithful. |
| Arberry | that He might question the truthful concerning their truthfulness; and He has prepared for the unbelievers a painful chastisement. |
| Shakir | That He may question the truthful of their truth, and He has prepared for the unbelievers a painful punishment. |
| Sarwar | This was a firm agreement. God will ask the truthful ones about their truthfulness and prepare a painful torment for the disbelievers. |
| Khalifa | Subsequently, He will surely question the truthful about their truthfulness, and has prepared for the disbelievers (in this Quranic fact) a painful retribution. |
| Hilali/Khan | That He may ask the truthfuls (Allahs Messengers and His Prophets) about their truth (i.e. the conveyance of Allahs Message that which they were charged with). And He has prepared for the disbelievers a painful torment (Hell-fire). |
| H/K/Saheeh | That He may question the truthful about their truth. And He has prepared for the disbelievers a painful punishment. |
| Malik | so that He may question the truthful concerning the Truth (that they were entrusted with): as for the unbelievers, He has prepared a painful punishment.[8] |
| QXP | That he might assign responsibility only to the truthful. And to warn that He has readied grievous suffering for the rejecters. |
| Maulana Ali | O you who believe, call to mind the favour of Allah to you when there came against you hosts, so We sent against them a strong wind and hosts that you saw not. And Allah is ever Seer of what you do. |
| Free Minds | So that the truthful may be asked about their truthfulness, and He has prepared for the rejecters a painful retribution. |
| Qaribullah | so that Allah might question the truthful about their truthfulness. But for the unbelievers He has prepared a painful punishment. |
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| George Sale | that God may examine the speakers of truth concerning their veracity: And He hath prepared a painful torment for the unbelievers. |
| JM Rodwell | That God may question the men of truth as to their truth. But a sore torment hath He prepared for the unbelievers. |
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| Asad | so that [at the end of time] He might ask those men of truth as to [what response] their truthfulness [had received on earth]. [Cf. 5:109 and, more particularly, 7:6 - "We shall most certainly call to account all those unto whom Our message was sent, and We shall most certainly call to account the message-bearers [themselves]".] And grievous suffering has He readied for all who deny the truth! |
| 33:9 ياايها الذين امنوا اذكروا نعمة الله عليكم اذ جاءتكم جنود فارسلنا عليهم ريحا وجنودا لم تروها وكان الله بما تعملون بصيرا |
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| Transliteration | Ya ayyuha allatheena amanoo othkuroo niAAmata Allahi AAalaykum ith jaatkum junoodun faarsalna AAalayhim reehan wajunoodan lam tarawha wakana Allahu bima taAAmaloona baseeran |
| Literal | You, you those who believed, remember/mention God's blessing/goodness on you, when soldiers/warriors came to you, so We sent on (to) them a wind , and soldiers/warriors you did not see it (them), and God was/is with what you make/do seeing/knowing . |
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| Yusuf Ali | O ye who believe! Remember the Grace of Allah, (bestowed) on you, when there came down on you hosts (to overwhelm you): But We sent against them a hurricane and forces that ye saw not: but Allah sees (clearly) all that ye do. |
| Pickthal | O ye who believe! Remember Allah's favour unto you when there came against you hosts, and We sent against them a great wind and hosts ye could not see. And Allah is ever Seer of what ye do. |
| Arberry | O believers, remember God's blessing upon you when hosts came against you, and We loosed against them a wind, and hosts you saw not; and God sees the things you do. |
| Shakir | O you who believe! call to mind the favor of Allah to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not, and Allah is Seeing what you do. |
| Sarwar | Believers, recall God's favor to you when the army attacked you. We sent a wind and the armies, which you did not see, to support you. God sees all that you do. |
| Khalifa | O you who believe, remember GOD's blessing upon you; when soldiers attacked you, we sent upon them violent wind and invisible soldiers. GOD is Seer of everything you do. |
| Hilali/Khan | O you who believe! Remember Allahs Favour to you, when there came against you hosts, and We sent against them a wind and forces that you saw not (i.e. troops of angels during the battle of AlAhzab (the Confederates)). And Allah is Ever AllSeer of what you do. |
| H/K/Saheeh | O you who have believed, remember the favor of Allah upon you when armies came to [attack] you and We sent upon them a wind and armies [of angels] you did not see. And ever is Allah, of what you do, Seeing. |
| Malik | O believers! Remember the favor of Allah, which he bestowed on you, when you were attacked by your enemy’s army (during the battle of Trench/Confederates) and We unleashed against them violent winds and invisible forces. Allah saw all that you were doing.[9] |
| QXP | O You who have chosen to be graced with belief! Remember Allah's blessing on you, when there came down on you armies (enemy troops from different clans laid siege around Madinah). But We sent against them a violent wind, and forces that you saw not (courage, steadfastness and discipline). And Allah is ever Seer of what you do, how you act. |
| Maulana Ali | When they came upon you from above you and from below you, and when the eyes turned dull and the hearts rose up to the throats, and you began to think diverse thoughts about Allah. |
| Free Minds | O you who believe, remember God's favour upon you when soldiers attacked you and We sent upon them a wind and invisible soldiers. God is Seer of everything you do. |
| Qaribullah | Believers, remember the Favor of Allah to you when there came against you hosts (armies). We unleashed against them a wind and hosts (angels) you could not see. Allah sees the things you do. |
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| George Sale | O true believers, remember the favour of God towards you, when armies of infidels came against you, and We sent against them a wind, and hosts of angels which ye saw not: And God beheld that which ye did. |
| JM Rodwell | O believers! remember the goodness of God towards you, when the armies came against you, and we sent against them a blast, and hosts that ye saw not; for the eye of God was upon your doings: |
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| Asad | O YOU who have attained to faith! Call to mind the blessings which God bestowed on you (at the time) when [enemy] hosts came down upon you, whereupon We let loose against them a storm wind and [heavenly] hosts that you could not see: [Cf. 3:124-125 and the corresponding note. The present passage (verses 9-27) relates to the War of the Confederates (al -ahzab) - also called the War of the Trench (al -khandaq) - which took place in 5 H. AAt the instigation of the Jewish tribe of Banu n-Nadir, who had been expelled from Yathrib (Medina) after they had broken the treaty binding them to the Muslims, several of the most powerful Arabian tribes formed a confederacy with a view to overcoming, once and for all, the threat posed by Islam to the beliefs and many of the customs of pagan Arabia. In the month of Shawwal, 5 H., a force of well over 12,000 men, composed of the Quraysh and their allies - the Banu Kinanah, Banu Asad and the people of the coastlands (the Tihamah), as well as the great Najdi tribe of Ghatafan and its allies, the Hawazin (or Banu Amir) and Banu Sulaym - converged upon Medina. Forewarned of their coming, the Prophet had ordered a deep trench to be dug around the town - a defensive measure unknown in pre-Islamic Arabia - and thus brought the assault of the Confederates to a halt. At that point, however, another danger arose for the Muslims: the Jewish tribe of Banu Qurayzah, who lived in the outskirts of Medina and until then had been allied with the Muslims, broke the treaty of alliance and openly joined the Confederates. Nevertheless, during a siege lasting several weeks all the attempts of the latter to cross the trench - manned by the numerically much weaker and less well-armed Muslims - were repulsed with heavy losses to the attackers; dissensions, based on mutual distrust, gradually undermined the much-vaunted alliance between the Jewish and the pagan Arab tribes; in the month of Dhu l-Qadah their frustration became complete when a bitterly-cold storm wind raged for several days, making life unbearable even for hardened warriors. And so, finally, the siege was raised and the Confederates dispersed, thus ending the last attempt of the pagans to destroy the Prophet and his community.] yet God saw all that you did. |
| 33:10 اذ جاؤوكم من فوقكم ومن اسفل منكم واذا زاغت الابصار وبلغت القلوب الحناجر وتظنون بالله الظنونا |
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| Transliteration | Ith jaookum min fawqikum wamin asfala minkum wa-ith zaghati al-absaru wabalaghati alquloobu alhanajira watathunnoona biAllahi alththunoona |
| Literal | When they came to you from above you and from lower than you, and when the eyesights/knowledge deviated/turned away, and the hearts/minds reached the larynxes/voice boxes (throats) , and you think/assume with God the thoughts/assumptions . |
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| Yusuf Ali | Behold! they came on you from above you and from below you, and behold, the eyes became dim and the hearts gaped up to the throats, and ye imagined various (vain) thoughts about Allah! |
| Pickthal | When they came upon you from above you and from below you, and when eyes grew wild and hearts reached to the throats, and ye were imagining vain thoughts concerning Allah. |
| Arberry | When they came against you from above you and from below you, and when your eyes swerved and your hearts reached your throats, while you thought thoughts about God; |
| Shakir | When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. |
| Sarwar | Eyes became dull and hearts almost reached the throat when they attacked you from above and below and you started to think of God with suspicion. |
| Khalifa | When they came from above you, and from beneath you, your eyes were terrified, your hearts ran out of patience, and you harbored unbefitting thoughts about GOD. |
| Hilali/Khan | When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harbouring doubts about Allah. |
| H/K/Saheeh | [Remember] when they came at you from above you and from below you, and when eyes shifted [in fear], and hearts reached the throats and you assumed about Allah [various] assumptions. |
| Malik | When the enemy attacked you from above and from below; when your eyes were petrified due to fear and your hearts leaped up to your throats, and you began to entertain all sorts of doubts about Allah,[10] |
| QXP | Behold, they came upon you from above you and from below you, and when eyes were terrified, and hearts throbbed, and you began to entertain doubts about Allah. |
| Maulana Ali | There were the believers tried and they were shaken with a severe shaking. |
| Free Minds | For they came from above you, and from beneath you; and your eyes were terrified, and the hearts reached to the throat, and you harboured doubts about God. |
| Qaribullah | They came on you from above and from below, and when your eyes swerved and your hearts leapt to your throats, and you thought thoughts about Allah; |
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| George Sale | When they came against you from above you, and from below you, and when your sight became troubled, and your hearts came even to your throats for fear, and ye imagined of God various imaginations. |
| JM Rodwell | When they assailed you from above you, and from below you, and when your eyes became distracted, and your hearts came up into your throat, and ye thought divers thoughts of God: |
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| Asad | [Remember what you felt] when they came upon you from above you and from below you, [The Ghatafan group tried to take the trench by assault from the upper, eastern part of the Medina plain, while the Quraysh and their allies launched an attack from its lower, i.e., western part (Zamakhshari), and this obviously in consonance with their original lines of approach - the Ghatafan having come from the highlands (Najd), and the Quraysh from the coastal lowlands (the Tihamah).] and when [your] eyes became dim and [your] hearts came up to [your] throats, and [when] most conflicting thoughts about God passed through your minds: [Lit., "[when] you thought all [manner of] thoughts about God": i.e., "whether He would save you or allow your enemies to triumph".] |
| 33:11 هنالك ابتلي المؤمنون وزلزلوا زلزالا شديدا |
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| Transliteration | Hunalika ibtuliya almu-minoona wazulziloo zilzalan shadeedan |
| Literal | At that place and time the believers were tested, and they were shaken/trembled a strong (severe) shake/tremble. |
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| Yusuf Ali | In that situation were the Believers tried: they were shaken as by a tremendous shaking. |
| Pickthal | There were the believers sorely tried, and shaken with a mighty shock. |
| Arberry | there it was that the believers were tried, and shaken most mightily. |
| Shakir | There the believers were tried and they were shaken with severe shaking. |
| Sarwar | There the believers were tested and tremendously shaken. |
| Khalifa | That is when the believers were truly tested; they were severely shaken up. |
| Hilali/Khan | There, the believers were tried and shaken with a mighty shaking. |
| H/K/Saheeh | There the believers were tested and shaken with a severe shaking. |
| Malik | there, the believers were put to test; and were shaken with tremendous shaking.[11] |
| QXP | There and then were the believers tried, and shaken with a mighty shock. |
| Maulana Ali | And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive. |
| Free Minds | That is when the believers were truly tested; they were severely shaken up. |
| Qaribullah | there the believers were tried, they were shaken, a severe quake. |
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| George Sale | There were the faithful tried, and made to tremble with a violent trembling. |
| JM Rodwell | Then were the faithful tried, and with strong quaking did they quake: |
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| Asad | [for] there and then were the believers tried, and shaken with a shock severe. |
| 33:12 واذ يقول المنافقون والذين في قلوبهم مرض ماوعدنا الله ورسوله الا غرورا |
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| Transliteration | Wa-ith yaqoolu almunafiqoona waallatheena fee quloobihim maradun ma waAAadana Allahu warasooluhu illa ghurooran |
| Literal | And when the hypocrites and those whom in their hearts (is) sickness/disease say: "God and His messenger did not promise us except deceit/temptation." |
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| Yusuf Ali | And behold! The Hypocrites and those in whose hearts is a disease (even) say: "Allah and His Messenger promised us nothing but delusion!" |
| Pickthal | And when the hypocrites, and those in whose hearts is a disease, were saying: Allah and His messenger promised us naught but delusion. |
| Arberry | And when tile hypocrites, and those in whose hearts is sickness, said, 'God and His Messenger promised us only delusion.' |
| Shakir | And when the hypocrites and those in whose hearts was a disease began to say: Allah and His Messenger did not promise us (victory) but only to deceive. |
| Sarwar | It was there that the hypocrites and those whose hearts were sick, said, "The promise of God and His Messenger has proved to be nothing but deceit". |
| Khalifa | The hypocrites and those with doubts in their hearts said, "What GOD and His messenger promised us was no more than an illusion!" |
| Hilali/Khan | And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allah and His Messenger (SAW) promised us nothing but delusions!" |
| H/K/Saheeh | And [remember] when the hypocrites and those in whose hearts is disease said, "Allah and His Messenger did not promise us except delusion," |
| Malik | Remember, when the hypocrites and those in whose hearts there was a disease were openly saying: "Allah and His Messenger promised us nothing but delusion!"[12] |
| QXP | And recall when the hypocrites and those who had doubt in their hearts, said to one another, "Allah and His Messenger promised us nothing but delusion." |
| Maulana Ali | And when a party of them said: O people of Yathrib, you cannot make a stand, so go back. And a party of them asked permission of the Prophet, saying, Our houses are exposed. And they were not exposed. They only desired to run away. |
| Free Minds | And the hypocrites and those who have a sickness in their hearts said: "God and His messenger promised us nothing but illusions!" |
| Qaribullah | The hypocrites and those in whose hearts there is a disease said: 'Allah and His Messenger promised nothing but delusion. ' |
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| George Sale | And were the hypocrites, and those in whose heart was an infirmity, said, God and his Apostle have made you no other than a fallacious promise. |
| JM Rodwell | And when the disaffected and the diseased of heart said, "God and his Apostle have made us but a cheating promise:" |
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| Asad | And [remember how it was] when the hypocrites and those with hearts diseased [This phrase obviously denotes here the weak of faith among the believers.] said [to one another], "God and His Apostle have promised us nothing but delusions!" [This is a reference to Muhammad's prophetic vision, at the time of digging the trench, of the future Muslim conquest of the whole Arabian Peninsula as well as of the Persian and Byzantine Empires (Tabari). Several authentic Traditions testify to the Prophet's announcement of this vision at the time in question.] |
| 33:13 واذ قالت طائفة منهم يااهل يثرب لامقام لكم فارجعوا ويستأذن فريق منهم النبي يقولون ان بيوتنا عورة وماهي بعورة ان يريدون الا فرارا |
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| Transliteration | Wa-ith qalat ta-ifatun minhum ya ahla yathriba la muqama lakum fairjiAAoo wayasta/thinu fareequn minhumu alnnabiyya yaqooloona inna buyootana AAawratun wama hiya biAAawratin in yureedoona illa firaran |
| Literal | And when a group of people from them said: "You people (of) Yethrib , (there is) no position/status for you, so return." And a group/party from them ask the prophet for permission/pardon (E) they say: "That truly our houses/homes (are) weakly defended ." And it is not with weakly defended , that truly they want except escape . |
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| Yusuf Ali | Behold! A party among them said: "Ye men of Yathrib! ye cannot stand (the attack)! therefore go back!" And a band of them ask for leave of the Prophet, saying, "Truly our houses are bare and exposed," though they were not exposed they intended nothing but to run away. |
| Pickthal | And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefor turn back. And certain of them (even) sought permission of the Prophet, saying: Our homes lie open (to the enemy). And they lay not open. They but wished to flee. |
| Arberry | And when a party of them said, 'O people of Yathrib, there is no abiding here for you, therefore return!' And a part of them Were asking leave of the Prophet, saying, 'Our houses are exposed'; yet they were not exposed; they desired only to flee. |
| Shakir | And when a party of them said: O people of Yasrib! there IS no place to stand for you (here), therefore go back; and a party of them asked permission of the prophet, saying. Surely our houses are exposed; and they were not exposed; they only desired to fly away. |
| Sarwar | It was there that a group of them said, "People of Yathrib, turn back for there is no place for you to stay." Another group, asking for the Prophet's permission, said, "Our homes are defenseless." In fact, they were not defenseless. They only wanted to run away. |
| Khalifa | A group of them said, "O people of Yathrib, you cannot attain victory; go back." Others made up excuses to the prophet: "Our homes are vulnerable," when they were not vulnerable. They just wanted to flee. |
| Hilali/Khan | And when a party of them said: "O people of Yathrib (AlMadinah)! There is no stand (possible) for you (against the enemy attack!) Therefore go back!" And a band of them ask for permission of the Prophet ( SAW) saying: "Truly, our homes lie open (to the enemy)." And they lay not open. They but wished to flee. |
| H/K/Saheeh | And when a faction of them said, "O people of Yathrib, there is no stability for you [here], so return [home]." And a party of them asked permission of the Prophet, saying, "Indeed, our houses are unprotected," while they were not exposed. They did not intend except to flee. |
| Malik | And a party of them said: "O people of Yathrib (Medina)! You cannot stand the attack much longer. Go back to your city." And yet another party of them sought leave of the Prophet saying: "In fact our houses are insecure," whereas they were not insecure. They intended nothing but to run away from the battlefront.[13] |
| QXP | A group among them said, "O You people of Yathrib! There is no stand possible for you, so, go back." And some of them even sought permission of the Prophet, saying, "Behold, our homes are exposed (to the enemy)." (With the believers firmly entrenched around the town) their homes were not really exposed. They wanted nothing but to flee. (Yathrib = Madinah). |
| Maulana Ali | And if an entry were made upon them from the outlying parts of it, then they were asked to wage war (against the Muslims), they would certainly have done it, and they would not have stayed in it but a little while. |
| Free Minds | And a group of them said: "O people of Yathrib, you cannot make a stand; therefore, retreat." And a small party of them sought permission from the prophet, saying: "Our homes are exposed," while they were not exposed. They just wanted to flee. |
| Qaribullah | And when a party of them said: 'People of Yathrib (Madinah), there is no place for you here, therefore return. ' And a party of them asked leave of the Prophet, saying: 'Our houses are exposed' whereas they were not, they only wished to flee. |
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| George Sale | And when a party of them said, O inhabitants of Yathreb, there is no place of security for you here; wherefore return home. And a part of them asked leave of the prophet to depart, saying, verily our houses are defenceless and exposed to the enemy: But they were not defenceless; and their intention was no other than to fly. |
| JM Rodwell | And when a party of them said, "O people of Yathrib! there is no place of safety for you here; therefore return into the city." And another party of you asked the prophet's leave to return, saying, "Our houses are left defenceless." No! they were not left |
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| Asad | and when some of them said, "O you people of Yathrib! You cannot withstand [the enemy] here: [I.e., outside the city, defending the trench.] hence, go back [to your homes]!" -- Whereupon a party from among them asked leave of the Prophet, saying, "Behold, our houses are exposed [to attack]!" -- The while they were not [really] exposed: they wanted nothing but to flee. |
| 33:14 ولو دخلت عليهم من اقطارها ثم سئلوا الفتنة لاتوها وماتلبثوا بها الا يسيرا |
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| Transliteration | Walaw dukhilat AAalayhim min aqtariha thumma su-iloo alfitnata laatawha wama talabbathoo biha illa yaseeran |
| Literal | And if (it) is entered on them from its sides/directions then they were asked (for) the treason , they would have given it (E) and they would not have delayed/remained with it (the treason) except little . |
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| Yusuf Ali | And if an entry had been effected to them from the sides of the (city), and they had been incited to sedition, they would certainly have brought it to pass, with none but a brief delay! |
| Pickthal | If the enemy had entered from all sides and they had been exhorted to treachery, they would have committed it, and would have hesitated thereupon but little. |
| Arberry | And if entrance had been forced against them from those quarters, and then they had been asked to apostatise, they would have done so, and but tarried about it briefly. |
| Shakir | And if an entry were made upon them from the outlying parts of it, then they were asked to wage war, they would certainly have done it, and they would not have stayed in it but a little while. |
| Sarwar | Had the army of the enemies invaded their homes and asked them to give-up their religion, they would have yielded to them without delay. |
| Khalifa | Had the enemy invaded and asked them to join, they would have joined the enemy without hesitation. |
| Hilali/Khan | And if the enemy had entered from all sides (of the city), and they had been exhorted to AlFitnah (i.e. to renegade from Islam to polytheism) they would surely have committed it and would have hesitated thereupon but little. |
| H/K/Saheeh | And if they had been entered upon from all its [surrounding] regions and fitnah had been demanded of them, they would have done it and not hesitated over it except briefly. |
| Malik | Had the city been entered from all sides, and had they been incited to sedition, they would have little hesitation to become partners in it.[14] |
| QXP | Now if the enemy had invaded the town from all sides and these hypocrites were asked to inflict harm on the believers, they would have done so without delay. |
| Maulana Ali | And they had indeed made a covenant with Allah before, (that) they would not turn (their) backs. And a covenant with Allah must be answered for. |
| Free Minds | And if the enemy had entered at them from all sides, and then they were asked to betray, they would do so with very little hesitation. |
| Qaribullah | And if an entrance had been forced against them from its quarters, and then they had been asked to incite, they would have done so, and remained in it (the city) but a little (time). |
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| George Sale | If the city had been entered upon them by the enemy from the parts adjacent, and they had been asked to desert the true believers, and to fight against them; they had surely consented thereto: But they had not, in such case, remained in the same, but a little while. |
| JM Rodwell | If the enemy had effected an entry at all points, and they (the disaffected) had been asked to promote confusion, they would have done so; but only a short time would they have remained in it.-(Medina). |
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| Asad | Now if their town had been stormed, [Lit., "if entry to them had been forced".] and they had been asked [by the enemy] to commit apostasy, [the hypocrites] would have done so without much delay [Lit., "and would not have tarried more than a little [while]".] -- |
| 33:15 ولقد كانوا عاهدوا الله من قبل لايولون الادبار وكان عهد الله مسؤولا |
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| Transliteration | Walaqad kanoo AAahadoo Allaha min qablu la yuwalloona al-adbara wakana AAahdu Allahi mas-oolan |
| Literal | And they were had been (E) they promised God from before (they had before promised God that) they do not turn away (on) the backs/ends, and God's promise was questioned. |
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| Yusuf Ali | And yet they had already covenanted with Allah not to turn their backs, and a covenant with Allah must (surely) be answered for. |
| Pickthal | And verily they had already sworn unto Allah that they would not turn their backs (to the foe). An oath to Allah must be answered for. |
| Arberry | Yet they had made covenant with God before that, that they would not turn their backs; and covenants with God shall be questioned of |
| Shakir | And certainly they had made a covenant with Allah before, that) they would not turn (their) backs; and Allah's covenant shall be inquired of. |
| Sarwar | They had certainly promised God that they would not turn away. To promise God is certainly a (great) responsibility. |
| Khalifa | They had pledged to GOD in the past that they would not turn around and flee; making a pledge with GOD involves a great responsibility. |
| Hilali/Khan | And indeed they had already made a covenant with Allah not to turn their backs, and a covenant with Allah must be answered for. |
| H/K/Saheeh | And they had already promised Allah before not to turn their backs and flee. And ever is the promise to Allah [that about which one will be] questioned. |
| Malik | Even though they had made covenant with Allah not to show their backs, and the covenant with Allah must surely be answered for.[15] |
| QXP | Although before that they had pledged to Allah that they would not turn their backs (to Faith and against invasion). A pledge to Allah must be answered for. |
| Maulana Ali | Say: Flight will not profit you, if you flee from death or slaughter, and then you will not be allowed to enjoy yourselves but a little. |
| Free Minds | And indeed they had pledged to God before this that they would not turn around and flee. Making a pledge to God brings great responsibility. |
| Qaribullah | Yet before that, they made a covenant with Allah never to turn their backs. And covenants with Allah shall be questioned. |
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| George Sale | They had before made a covenant with God, that they would not turn their backs: And the performance of their covenant with God shall be examined into hereafter. |
| JM Rodwell | They had before pledged themselves to God that they would not turn their backs; and a pledge given to God must be enquired of. |
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| Asad | although ere that they had vowed before God that they would never turn their backs [on His message]: and a vow made to God must surely be answered for! |
| 33:16 قل لن ينفعكم الفرار ان فررتم من الموت او القتل واذا لاتمتعون الا قليلا |
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| Transliteration | Qul lan yanfaAAakumu alfiraru in farartum mina almawti awi alqatli wa-ithan la tumattaAAoona illa qaleelan |
| Literal | Say: "The escape/flight will never/not benefit you if you escaped/fled from the death/lifelessness or the killing/fighting , and then you do not be living long/enjoying except a little." |
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| Yusuf Ali | Say: "Running away will not profit you if ye are running away from death or slaughter; and even if (ye do escape), no more than a brief (respite) will ye be allowed to enjoy!" |
| Pickthal | Say: Flight will not avail you if ye flee from death or killing, and then ye dwell in comfort but a little while. |
| Arberry | Say: 'Flight will not profit you, if you flee from death or slaying; you will be given enjoyment of days then but little.' |
| Shakir | Say: Flight shall not do you any good if you fly from death or slaughter, and in that case you will not be allowed to enjoy yourselves but a little. |
| Sarwar | (Muhammad), tell them, "Running away will never be of any benefit to you even if you run away from death or being killed. Still you would not be able to enjoy yourselves except for a short while." |
| Khalifa | Say, "If you flee, you can never flee from death or from being killed. No matter what happens, you only live a short while longer." |
| Hilali/Khan | Say (O Muhammad SAW to these hypocrites who ask your permission to run away from you): "Flight will not avail you if you flee from death or killing, and then you will enjoy no more than a little while!" |
| H/K/Saheeh | Say, [O Muúammad], "Never will fleeing benefit you if you should flee from death or killing; and then [if you did], you would not be given enjoyment [of life] except for a little." |
| Malik | Tell them: "Running away will not do you any good, and if you are running away from death or being killed, you would enjoy this life only for a little while."[16] |
| QXP | Say, "Flight will not avail you if you flee from death or being killed. You are not to enjoy life but for a little while." |
| Maulana Ali | Say: Who is it that can protect you from Allah, if He intends harm for you or He intends to show you mercy? And they will not find for themselves a guardian or a helper besides Allah. |
| Free Minds | Say: "It will not benefit you to flee away from death or from being killed, for you will only have the enjoyment for a short while." |
| Qaribullah | Say: 'Flight will not avail you, if you flee from death or slaughter, you would enjoy (this world) only for a little (time). ' |
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| George Sale | Say, flight shall not profit you, if ye fly from death or from slaughter: And if it would, yet shall ye not enjoy this world but a little. |
| JM Rodwell | SAY: Flight shall not profit you; if ye have fled the death or the slaughter, yet even then, but a little while shall ye enjoy your good things! |
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| Asad | Say: "Whether you flee from [natural] death or from being slain [in battle], flight will not profit you - for, however you fare, [Lit., "for then" or "in that case" (idhan), signifying here "however it may be".] you are not [allowed] to enjoy life for more than a little while!" |
| 33:17 قل من ذا الذي يعصمكم من الله ان اراد بكم سوءا او اراد بكم رحمة ولايجدون لهم من دون الله وليا ولانصيرا |
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| Transliteration | Qul man tha allathee yaAAsimukum mina Allahi in arada bikum soo-an aw arada bikum rahmatan wala yajidoona lahum min dooni Allahi waliyyan wala naseeran |
| Literal | Say: "Who that protects/shelters you from God if He willed/wanted bad/evil/harm with you? Or He willed/wanted mercy with you? And they do not find for them from other than God a guardian/ally , and nor a victorior/savior ." |
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| Yusuf Ali | Say: "Who is it that can screen you from Allah if it be His wish to give you punishment or to give you Mercy?" Nor will they find for themselves, besides Allah, any protector or helper. |
| Pickthal | Say: Who is he who can preserve you from Allah if He intendeth harm for you, or intendeth mercy for you. They will not find that they have any friend or helper other than Allah. |
| Arberry | Say: 'Who is he that shall defend you from God, if lie desires evil for you, or desires mercy for you?' They shall find for themselves, apart from God, neither protector nor helper. |
| Shakir | Say: Who is it that can withhold you from Allah if He intends to do you evil, rather He intends to show you mercy? And they will not find for themselves besides Allah any guardian or a helper. |
| Sarwar | Say, "Who can prevent God from punishing you or granting you mercy? They will not find anyone besides God as their guardian or helper." |
| Khalifa | Say, "Who would protect you from GOD if He willed any adversity, or willed any blessing for you?" They can never find, beside GOD, any other Lord and Master. |
| Hilali/Khan | Say: "Who is he who can protect you from Allah if He intends to harm you, or intends mercy on you?" And they will not find, besides Allah, for themselves any Walee (protector, supporter, etc.) or any helper. |
| H/K/Saheeh | Say, "Who is it that can protect you from Allah if He intends for you an ill or intends for you a mercy?" And they will not find for themselves besides Allah any protector or any helper. |
| Malik | Ask them: "Who can protect you from Allah if He intends to harm you or who can prevent Him if He intends to show you mercy?" They will find none besides Allah to protect or help them.[17] |
| QXP | Say, "Who is there that could keep you away from Allah if He intends harm for you, or Grace for you?" They will not find that they have any patron or helper other than Allah. |
| Maulana Ali | Allah indeed knows those among you who hinder others and those who say to their brethren, Come to us. And they come not to the fight but a little, |
| Free Minds | Say: "Who can protect you from God if He intends to harm you, or He intends any blessing for you?" They will never find besides God any ally or victor. |
| Qaribullah | Say: 'Who can defend you from Allah if He desires harm for you, or if He desires mercy for you? ' They shall find for themselves none, other than Allah, to protect or help them. |
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| George Sale | Say, who is he who shall defend you against God, if He is pleased to bring evil on you, or is pleased to shew mercy towards you? They shall find none to patronize or protect them, besides God. |
| JM Rodwell | SAY: Who is he that will screen you from God, whether He choose to bring evil on you, or to shew you mercy? None beside God shall they find to be their patron or helper. |
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| Asad | Say: "Who is there that could keep you away from God if it be His will to harm you, or if it be His will to show you mercy?" For, [do they not know that] besides God they can find none to protect them, and none to bring them succour? |
| 33:18 قد يعلم الله المعوقين منكم والقائلين لاخوانهم هلم الينا ولاياتون الباس الا قليلا |
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| Transliteration | Qad yaAAlamu Allahu almuAAawwiqeena minkum waalqa-ileena li-ikhwanihim halumma ilayna wala ya/toona alba/sa illa qaleelan |
| Literal | God had known the hinderers, obstructers, disincentivators and delayers from you and the saying/speakers to their brothers: "Come to us." And they do not come/do (join) the war/hardship , except a little/few. |
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| Yusuf Ali | Verily Allah knows those among you who keep back (men) and those who say to their brethren, "Come along to us", but come not to the fight except for just a little while. |
| Pickthal | Allah already knoweth those of you who hinder, and those who say unto their brethren: "Come ye hither unto us!" and they come not to the stress of battle save a little, |
| Arberry | God would surely know those of you who hinder, and those who say to their brothers, 'Come to us,' and come to battle but little, |
| Shakir | Allah knows indeed those among you who hinder others and those who say to their brethren: Come to us; and they come not to the fight but a little, |
| Sarwar | God certainly knows those among you who create obstacles (on the way that leads to God) and those who say to their brothers, 'Come quickly to us' and very rarely take part in the fighting. |
| Khalifa | GOD is fully aware of the hinderers among you, and those who say to their comrades, "Let us all stay behind." Rarely do they mobilize for defense. |
| Hilali/Khan | Allah already knows those among you who keep back (men) from fighting in Allahs Cause, and those who say to their brethren "Come here towards us," while they (themselves) come not to the battle except a little. |
| H/K/Saheeh | Already Allah knows the hinderers among you and those [hypocrites] who say to their brothers, "Come to us," and do not go to battle, except for a few, |
| Malik | Allah is well aware of those among you who hold others back and those who say to their brethren: "Join us," and seldom take part in the fighting themselves.[18] |
| QXP | Allah already knows those of you who hinder, and those who say to their groups, "Come you here unto us!" And rarely do they mobilize for defense. |
| Maulana Ali | Being niggardly with respect to you. But when fear comes, thou wilt see them looking to thee, their eyes rolling like one swooning because of death. But when fear is gone they smite you with sharp tongues, being covetous of wealth. These have not believed, so Allah makes their deeds naught. And that is easy for Allah. |
| Free Minds | God already knows which of you are the hinderers, and those who say to their brothers: "Come and stay with us." Rarely do they mobilize for battle. |
| Qaribullah | Allah knows those of you who hinder, and those who say to their brothers: 'Come to us, ' and they do not come to the battle but a little, |
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| George Sale | God already knoweth those among you who hinder others from following his Apostle, and who say unto their brethren, come hither unto us; and who come not to battle, except a little; |
| JM Rodwell | God well knoweth those among you who cause hindrances, and those who say to their brethren, "Come hither to us;" and who come not to the fight except a little. |
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| Asad | God is indeed aware of those of you who would divert others [from fighting in His cause], as well as of those who say to their brethren, "Come hither to us [and face the enemy]!" -- The while they [themselves] join battle but seldom, |
| 33:19 اشحة عليكم فاذا جاء الخوف رايتهم ينظرون اليك تدور اعينهم كالذي يغشى عليه من الموت فاذا ذهب الخوف سلقوكم بالسنة حداد اشحة على الخير اولئك لم يؤمنوا فاحبط الله اعمالهم وكان ذلك على الله يسيرا |
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| Transliteration | Ashihhatan AAalaykum fa-itha jaa alkhawfu raaytahum yanthuroona ilayka tadooru aAAyunuhum kaallathee yughsha AAalayhi mina almawti fa-itha thahaba alkhawfu salaqookum bi-alsinatin hidadin ashihhatan AAala alkhayri ola-ika lam yu/minoo faahbata Allahu aAAmalahum wakana thalika AAala Allahi yaseeran |
| Literal | Miser/stingy/careful on (to) you, so if the fear/fright came, you saw them looking to you, their eyes/sights turn/roll as who makes/becomes unconscious on him from the death/lifelessness (as who faints from fear of death), so if the fear/fright went away they harmed/stabbed you with sharp/hard tongues/speeches , miser/stingy/careful on the good , those they did not believe, so God wasted/invalidated their deeds, and that was on God easy/little . |
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| Yusuf Ali | Covetous over you. Then when fear comes, thou wilt see them looking to thee, their eyes revolving, like (those of) one over whom hovers death: but when the fear is past, they will smite you with sharp tongues, covetous of goods. Such men have no faith, and so Allah has made their deeds of none effect: and that is easy for Allah. |
| Pickthal | Being sparing of their help to you (believers). But when the fear cometh, then thou (Muhammad) seest them regarding thee with rolling eyes like one who fainteth unto death. Then, when the fear departeth, they scald you with sharp tongues in their greed for wealth (from the spoil). Such have not believed. Therefor Allah maketh their deeds fruitless. And that is easy for Allah. |
| Arberry | being niggardly towards you. When fear comes upon them, thou seest them looking at thee, their eyes rolling like one who swoons of death; but when the fear departs, they flay you with sharp tongues, being niggardly to possess the good things. Those have never believed; God has made their works to fail; and that is easy for God. |
| Shakir | Being niggardly with respect to you; but when fear comes, you will see them looking to you, their eyes rolling like one swooning because of death; but when the fear is gone they smite you with sharp tongues, being niggardly of the good things. These have not believed, therefore Allah has made their doing naught; and this is easy to Allah. |
| Sarwar | They are niggardly in spending for you. When fear comes, you can see them looking at you, their eyes rolling about like to faint because of the agony of death. When their fear subsides, they start to bite you with their sharp tongues. They are miserly in spending for a virtuous cause and have no faith. God has turned their deeds devoid of all virtue. This was not at all difficult for God. |
| Khalifa | Also, they are too stingy when dealing with you. If anything threatens the community, you see their eyes rolling with fear, as if death had already come to them. Once the crisis is over, they whip you with sharp tongues. They are too stingy with their wealth. These are not believers, and, consequently, GOD has nullified their works. This is easy for GOD to do. |
| Hilali/Khan | Being miserly towards you (as regards help and aid in Allahs Cause). Then when fear comes, you will see them looking to you, their eyes revolving like (those of) one over whom hovers death, but when the fear departs, they will smite you with sharp tongues, miserly towards (spending anything in any) good (and only covetous of booty and wealth). Such have not believed. Therefore Allah makes their deeds fruitless, and that is ever easy for Allah. |
| H/K/Saheeh | Indisposed toward you. And when fear comes, you see them looking at you, their eyes revolving like one being overcome by death. But when fear departs, they lash you with sharp tongues, indisposed toward [any] good. Those have not believed, so Allah has rendered their deeds worthless, and ever is that, for Allah, easy. |
| Malik | They are ever reluctant to assist you. Whenever they are in danger, they look towards you with their eyes rolling as though they were at the point of death, but when they are out of danger, they will come to greet you with their sharp tongues in greed for gain. Such people have no faith. Allah has made all their deeds null and void, and this is easy for Allah.[19] |
| QXP | They are miserly in dealing with you (believers). But when danger threatens, you can see them looking to you (for help, O Prophet), their eyes rolling in terror like one who is overshadowed by death. Yet once the fear has departed, they assail you believers with sharp tongues in their greed for wealth (from the spoil of war). These have never known belief, and, therefore, Allah makes all their deeds fruitless. That is easy for Allah (a spontaneous action of Allah's Law of Requital). |
| Maulana Ali | They think the allies are not gone, and if the allies should come (again), they would fain be in the deserts with the desert Arabs, asking for news about you. And if they were among you, they would not fight save a little. |
| Free Minds | They are miserable towards you. Then, when fear comes, you see their eyes rolling, as if death had already come to them. But once the fear is gone, they lash-out at you with sharp tongues. They are miserable towards doing any good. These have not believed, so God nullifies their works. This is easy for God to do. |
| Qaribullah | being mean towards you. When fear comes to them, you see them looking at you, their eyes rolling as though they were on the point of death. But once the fear departs they assail you with their sharp tongues, being greedy to possess good things. Those have never believed; Allah has annulled their deeds. That is easy for Allah. |
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| George Sale | being covetous towards you: But when fear cometh on them, thou seest them look unto thee for assistance, their eyes rolling about, like the eyes of him who fainteth by reason of the agonies of death: Yet when their fear is past, they inveigh against you with sharp tongues; being covetous of the best and most valuable part of the spoils. These believe not sincerely; wherefore God hath rendered their works of no avail; and this is easy with God. |
| JM Rodwell | It is out of covetousness in your regard: for when an alarm cometh, thou mayest see them look to thee, and roll their eyes like him on whom the shadows of death have fallen! Yet, when the alarm is passed, with sharp tongues will they assail you, covetous o |
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| Asad | begrudging you all help. But then, when danger threatens, thou canst see them looking to thee [for help, O Prophet], their eyes rolling [in terror] like [the eyes of] one who is overshadowed by death: yet as soon as the danger has passed, they will assail you [believers] with sharp tongues, begrudging you all that is good! [People like] these have never known faith - and therefore God will cause all their works to come to nought: for this is indeed easy for God. |
| 33:20 يحسبون الاحزاب لم يذهبوا وان يات الاحزاب يودوا لو انهم بادون في الاعراب يسألون عن انبائكم ولو كانوا فيكم ماقاتلوا الا قليلا |
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| Transliteration | Yahsaboona al-ahzaba lam yathhaboo wa-in ya/ti al-ahzabu yawaddoo law annahum badoona fee al-aAArabi yas-aloona AAan anba-ikum walaw kanoo feekum ma qataloo illa qaleelan |
| Literal | They suppose (that) the groups/parties did not go and if the groups/parties come, they wish/love if that they truly are desert dwellers in the Arabs, they ask/question about your information/news, and if they were in (between) you, they would not have fought/killed except a little/few. |
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| Yusuf Ali | They think that the Confederates have not withdrawn; and if the Confederates should come (again), they would wish they were in the deserts (wandering) among the Bedouins, and seeking news about you (from a safe distance); and if they were in your midst, they would fight but little. |
| Pickthal | They hold that the clans have not retired (for good); and if the clans should advance (again), they would fain be in the desert with the wandering Arabs, asking for the news of you; and if they were among you, they would not give battle, save a little. |
| Arberry | They think the Confederates have not departed; and if the Confederates come, they will wish that they were desert-dwellers among the Bedoums asking for news of you. If they were among you, they would fight but little. |
| Shakir | They think the allies are not gone, and if the allies should come (again) they would fain be in the deserts with the desert Arabs asking for news about you, and if they were among you they would not fight save a little. |
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