Surah 58 of 114 · Madani · 22 ayat
Al-Mujadila المجادلة
The Pleading Woman
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسْمَعُ تَحَاوُرَكُمَآ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
PickthallAllah hath heard the saying of her that disputeth with thee (Muhammad) concerning her husband, and complaineth unto Allah. And Allah heareth your colloquy. Lo! Allah is Hearer, Knower.
Yusuf AliAllah has indeed heard (and accepted) the statement of the woman who pleads with thee concerning her husband and carries her complaint (in prayer) to Allah: and Allah (always) hears the arguments between both sides among you: for Allah hears and sees (all things).
The agreed readingGod has heard the words of the woman who disputes with you about her husband and complains to God, and God hears the two of you talking. God is Hearing, Seeing. Both traditions carry the occasion the same way and with the same names: Aws ibn al-Samit of the Ansar, an old man, said to his wife Khawla the formula of the age before Islam - you are to me as my mother's back - which in that time made a wife forbidden for good; he regretted it, and she went to the Prophet to ask, and the sura came down.
ٱلَّذِينَ يُظَٰهِرُونَ مِنكُم مِّن نِّسَآئِهِم مَّا هُنَّ أُمَّهَٰتِهِمْ إِنْ أُمَّهَٰتُهُمْ إِلَّا ٱلَّٰٓـِٔى وَلَدْنَهُمْ وَإِنَّهُمْ لَيَقُولُونَ مُنكَرًا مِّنَ ٱلْقَوْلِ وَزُورًا وَإِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ
PickthallSuch of you as put away your wives (by saying they are as their mothers) - They are not their mothers; none are their mothers except those who gave them birth - they indeed utter an ill word and a lie. And lo! Allah is Forgiving, Merciful.
Yusuf AliIf any men among you divorce their wives by Zihar (calling them mothers), they cannot be their mothers: None can be their mothers except those who gave them birth. And in fact they use words (both) iniquitous and false: but truly Allah is one that blots out (sins), and forgives (again and again).
The agreed readingThose of you who put their wives away with that formula - they are not their mothers. Their mothers are only the women who gave them birth. They are saying something wrong and something false. And God is Pardoning, Forgiving. The commentaries read the two words as the whole answer to the practice: the words are a lie about a fact, and calling a wife a mother does not make her one.
وَٱلَّذِينَ يُظَٰهِرُونَ مِن نِّسَآئِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا۟ فَتَحْرِيرُ رَقَبَةٍ مِّن قَبْلِ أَن يَتَمَآسَّا ذَٰلِكُمْ تُوعَظُونَ بِهِۦ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
PickthallThose who put away their wives (by saying they are as their mothers) and afterward would go back on that which they have said, (the penalty) in that case (is) the freeing of a slave before they touch one another. Unto this ye are exhorted; and Allah is Informed of what ye do.
Yusuf AliBut those who divorce their wives by Zihar, then wish to go back on the words they uttered,- (It is ordained that such a one) should free a slave before they touch each other: Thus are ye admonished to perform: and Allah is well-acquainted with (all) that ye do.
The agreed readingAnd those who say it of their wives and then go back on what they said - the freeing of a slave before the two touch each other. That is what you are admonished with, and God is aware of what you do. The commentaries differ over what going back on it means and agree on where it leaves the man: the marriage is not ended, and something is owed before it resumes.
فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَآسَّا فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا ذَٰلِكَ لِتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَتِلْكَ حُدُودُ ٱللَّهِ وَلِلْكَٰفِرِينَ عَذَابٌ أَلِيمٌ
PickthallAnd he who findeth not (the wherewithal), let him fast for two successive months before they touch one another; and for him who is unable to do so (the penance is) the feeding of sixty needy ones. This, that ye may put trust in Allah and His messenger. Such are the limits (imposed by Allah); and for disbelievers is a painful doom.
Yusuf AliAnd if any has not (the wherewithal), he should fast for two months consecutively before they touch each other. But if any is unable to do so, he should feed sixty indigent ones, this, that ye may show your faith in Allah and His Messenger. Those are limits (set by) Allah. For those who reject (Him), there is a grievous Penalty.
The agreed readingAnd whoever does not find one - fasting two months in succession, before the two touch each other. And whoever is not able to - feeding sixty needy people. That is so that you may believe in God and His Messenger. And these are God's limits. And for those who refuse there is a painful punishment. The commentaries read the sequence as a lightening rather than a penalty raised in stages, and note that the last clause of it names belief as the point of the whole ruling.
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥ كُبِتُوا۟ كَمَا كُبِتَ ٱلَّذِينَ مِن قَبْلِهِمْ وَقَدْ أَنزَلْنَآ ءَايَٰتٍۭ بَيِّنَٰتٍ وَلِلْكَٰفِرِينَ عَذَابٌ مُّهِينٌ
PickthallLo! those who oppose Allah and His messenger will be abased even as those before them were abased; and We have sent down clear tokens, and for disbelievers is a shameful doom
Yusuf AliThose who resist Allah and His Messenger will be humbled to dust, as were those before them: for We have already sent down Clear Signs. And the Unbelievers (will have) a humiliating Penalty,-
The agreed readingThose who set themselves against God and His Messenger are brought low, as those before them were brought low. And We have sent down clear signs, and for those who refuse there is a humiliating punishment. The commentaries gloss the verb as being thrown down and disgraced, and read the comparison as putting this generation in a line with the earlier communities that opposed their messengers.
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
PickthallOn the day when Allah will raise them all together and inform them of what they did. Allah hath kept account of it while they forgot it. And Allah is Witness over all things.
Yusuf AliOn the Day that Allah will raise them all up (again) and show them the Truth (and meaning) of their conduct. Allah has reckoned its (value), though they may have forgotten it, for Allah is Witness to all things.
The agreed readingOn the day God raises them all together and tells them what they did. God has kept count of it and they forgot it, and God is Witness over everything. The commentaries put the weight on the forgetting: what is described is not concealment but a person genuinely losing track of what he treated as too small to keep.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
PickthallHast thou not seen that Allah knoweth all that is in the heavens and all that is in the earth? There is no secret conference of three but He is their fourth, nor of five but He is their sixth, nor of less than that or more but He is with them wheresoever they may be; and afterward, on the Day of Resurrection, He will inform them of what they did. Lo! Allah is Knower of all things.
Yusuf AliSeest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things.
The agreed readingDo you not see that God knows what is in the heavens and what is in the earth? There is no secret talk of three but He is their fourth, nor of five but He is their sixth, nor fewer than that nor more but He is with them wherever they are. Then on the Day of Resurrection He will tell them what they did. God knows everything. Both traditions gloss the being-with in the same way and are careful about it: it is by His knowledge, and it is not a nearness of place that could be greater in one room than another.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا فَبِئْسَ ٱلْمَصِيرُ
PickthallHast thou not observed those who were forbidden conspiracy and afterward returned to that which they had been forbidden, and (now) conspire together for crime and wrongdoing and disobedience toward the messenger? And when they come unto thee they greet thee with a greeting wherewith Allah greeteth thee not, and say within themselves: Why should Allah punish us for what we say? Hell will suffice them; they will feel the heat thereof - a hapless journey's end!
Yusuf AliTurnest thou not thy sight towards those who were forbidden secret counsels yet revert to that which they were forbidden (to do)? And they hold secret counsels among themselves for iniquity and hostility, and disobedience to the Messenger. And when they come to thee, they salute thee, not as Allah salutes thee, (but in crooked ways): And they say to themselves, "Why does not Allah punish us for our words?" Enough for them is Hell: In it will they burn, and evil is that destination!
The agreed readingDo you not see those who were forbidden secret talk and then go back to what they were forbidden, and talk secretly of sin and transgression and disobedience to the Messenger? And when they come to you they greet you with what God has not greeted you with, and say within themselves: Why does God not punish us for what we say? Hell is enough for them - they will burn in it, and an evil destination. The commentaries note the two halves as one behaviour: whispering in sight of the believers so as to put doubt into them, and a greeting altered just enough to carry an insult inside a courtesy.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَنَٰجَيْتُمْ فَلَا تَتَنَٰجَوْا۟ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوْا۟ بِٱلْبِرِّ وَٱلتَّقْوَىٰ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ
PickthallO ye who believe! When ye conspire together, conspire not together for crime and wrongdoing and disobedience toward the messenger, but conspire together for righteousness and piety, and keep your duty toward Allah, unto whom ye will be gathered.
Yusuf AliO ye who believe! When ye hold secret counsel, do it not for iniquity and hostility, and disobedience to the Prophet; but do it for righteousness and self-restraint; and fear Allah, to Whom ye shall be brought back.
The agreed readingO you who believe, when you talk secretly, do not talk of sin and transgression and disobedience to the Messenger; talk of righteousness and mindfulness of God. And be mindful of God, to whom you will be gathered. The commentaries note that the secret talk itself is not forbidden here but turned round: the same act is named twice, once with the wrong content and once with the right.
إِنَّمَا ٱلنَّجْوَىٰ مِنَ ٱلشَّيْطَٰنِ لِيَحْزُنَ ٱلَّذِينَ ءَامَنُوا۟ وَلَيْسَ بِضَآرِّهِمْ شَيْـًٔا إِلَّا بِإِذْنِ ٱللَّهِ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
PickthallLo! Conspiracy is only of the devil, that he may vex those who believe; but he can harm them not at all unless by Allah's leave. In Allah let believers put their trust.
Yusuf AliSecret counsels are only (inspired) by the Evil One, in order that he may cause grief to the Believers; but he cannot harm them in the least, except as Allah permits; and on Allah let the Believers put their trust.
The agreed readingSecret talk is only from Satan, to grieve those who believe. And it cannot harm them at all except by God's leave. And in God let the believers put their trust. The commentaries read the grieving as the whole aim of it: the harm intended is what the watching believer imagines is being said, and the answer given is not to stop the talk but to stop supposing.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قِيلَ لَكُمْ تَفَسَّحُوا۟ فِى ٱلْمَجَٰلِسِ فَٱفْسَحُوا۟ يَفْسَحِ ٱللَّهُ لَكُمْ وَإِذَا قِيلَ ٱنشُزُوا۟ فَٱنشُزُوا۟ يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَٰتٍ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
PickthallO ye who believe! when it is said unto you, Make room! in assemblies, then make room; Allah will make way for you (hereafter). And when it is said, Come up higher! go up higher; Allah will exalt those who believe among you, and those who have knowledge, to high ranks. Allah is Informed of what ye do.
Yusuf AliO ye who believe! When ye are told to make room in the assemblies, (spread out and) make room: (ample) room will Allah provide for you. And when ye are told to rise up, rise up Allah will rise up, to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) Knowledge. And Allah is well-acquainted with all ye do.
The agreed readingO you who believe, when you are told to make room in the gatherings, then make room - God will make room for you. And when you are told to rise up, then rise up - God raises those of you who believe, and those given knowledge, in ranks. And God is aware of what you do. The commentaries set the occasion in the Prophet's own gathering, where people pressed close to be near him and to hear, and read the reward as being of the same kind as the act: room made for room made.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَٰجَيْتُمُ ٱلرَّسُولَ فَقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَةً ذَٰلِكَ خَيْرٌ لَّكُمْ وَأَطْهَرُ فَإِن لَّمْ تَجِدُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
PickthallO ye who believe! When ye hold conference with the messenger, offer an alms before your conference. That is better and purer for you. But if ye cannot find (the wherewithal) then lo! Allah is Forgiving, Merciful.
Yusuf AliO ye who believe! When ye consult the Messenger in private, spend something in charity before your private consultation. That will be best for you, and most conducive to purity (of conduct). But if ye find not (the wherewithal), Allah is Oft-Forgiving, Most Merciful.
The agreed readingO you who believe, when you consult the Messenger privately, put a charity before your consultation. That is better for you and purer. But if you do not find the means, then God is Forgiving, Merciful. The commentaries read the ruling as doing several things at once: honouring the Messenger, putting something into a poor man's hand, and thinning out the requests of people who only wanted his time.
ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَٰتٍ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
PickthallFear ye to offer alms before your conference? Then, when ye do it not and Allah hath forgiven you, establish worship and pay the poor-due and obey Allah and His messenger. And Allah is Aware of what ye do.
Yusuf AliIs it that ye are afraid of spending sums in charity before your private consultation (with him)? If, then, ye do not so, and Allah forgives you, then (at least) establish regular prayer; practise regular charity; and obey Allah and His Messenger. And Allah is well-acquainted with all that ye do.
The agreed readingWere you afraid to put charities before your consultation? Then, since you did not do it and God has turned to you, establish the prayer and give the zakat and obey God and His Messenger. And God is aware of what you do. The commentaries agree on what happened: the requirement was given, it was scarcely acted on, and it was then lifted - and they read the lifting as a mercy rather than a rebuke that stands.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِم مَّا هُم مِّنكُمْ وَلَا مِنْهُمْ وَيَحْلِفُونَ عَلَى ٱلْكَذِبِ وَهُمْ يَعْلَمُونَ
PickthallHast thou not seen those who take for friends a folk with whom Allah is wroth? They are neither of you nor of them, and they swear a false oath knowingly.
Yusuf AliTurnest thou not thy attention to those who turn (in friendship) to such as have the Wrath of Allah upon them? They are neither of you nor of them, and they swear to falsehood knowingly.
The agreed readingDo you not see those who have made friends of a people God is angry with? They are neither of you nor of them, and they swear to a lie knowing it is one. The commentaries read the middle clause as the whole description: not a third position but no position - people belonging to neither side and taken by neither.
أَعَدَّ ٱللَّهُ لَهُمْ عَذَابًا شَدِيدًا إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ
PickthallAllah hath prepared for them a dreadful doom. Evil indeed is that which they are wont to do.
Yusuf AliAllah has prepared for them a severe Penalty: evil indeed are their deeds.
The agreed readingGod has prepared a severe punishment for them. Evil indeed is what they used to do. The commentaries read the closing clause as naming the cause rather than adding a second charge: the punishment just promised is set against the acts of the two lines before it, the false oath and the friendship taken with people God is angry with.
ٱتَّخَذُوٓا۟ أَيْمَٰنَهُمْ جُنَّةً فَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ فَلَهُمْ عَذَابٌ مُّهِينٌ
PickthallThey make a shelter of their oaths and turn (men) from the way of Allah; so theirs will be a shameful doom.
Yusuf AliThey have made their oaths a screen (for their misdeeds): thus they obstruct (men) from the Path of Allah: therefore shall they have a humiliating Penalty.
The agreed readingThey have taken their oaths as a shield, and turned others from the way of God, so theirs is a humiliating punishment. The commentaries gloss the shield as what it covers: their own persons and their property, bought with an oath they know to be false.
لَّن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ
PickthallTheir wealth and their children will avail them naught against Allah. Such are rightful owners of the Fire; they will abide therein.
Yusuf AliOf no profit whatever to them, against Allah, will be their riches nor their sons: they will be Companions of the Fire, to dwell therein (for aye)!
The agreed readingTheir wealth will not avail them anything against God, nor their children. Those are the companions of the Fire; they will stay in it. The commentaries note the two things named are exactly what such a man counts on, and that the āyah does not say they are worthless but that they will not reach where he needs them to reach.
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُۥ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَىْءٍ أَلَآ إِنَّهُمْ هُمُ ٱلْكَٰذِبُونَ
PickthallOn the day when Allah will raise them all together, then will they swear unto Him as they (now) swear unto you, and they will fancy that they have some standing. Lo! is it not they who are the liars?
Yusuf AliOne day will Allah raise them all up (for Judgment): then will they swear to Him as they swear to you: And they think that they have something (to stand upon). No, indeed! they are but liars!
The agreed readingOn the day God raises them all together, they will swear to Him as they swear to you, and think they have something to stand on. Is it not they who are the liars? The commentaries put the weight on the thinking: the habit has gone so deep that they carry it to a place where nothing is hidden, and expect it to work there too.
ٱسْتَحْوَذَ عَلَيْهِمُ ٱلشَّيْطَٰنُ فَأَنسَىٰهُمْ ذِكْرَ ٱللَّهِ أُو۟لَٰٓئِكَ حِزْبُ ٱلشَّيْطَٰنِ أَلَآ إِنَّ حِزْبَ ٱلشَّيْطَٰنِ هُمُ ٱلْخَٰسِرُونَ
PickthallThe devil hath engrossed them and so hath caused them to forget remembrance of Allah. They are the devil's party. Lo! is it not the devil's party who will be the losers?
Yusuf AliThe Evil One has got the better of them: so he has made them lose the remembrance of Allah. They are the Party of the Evil One. Truly, it is the Party of the Evil One that will perish!
The agreed readingSatan has gained mastery over them and made them forget the remembrance of God. Those are the party of Satan. Is it not the party of Satan who are the losers? The commentaries gloss the first verb as taking control by their own obedience to him, and the forgetting as complete - neither on their tongues nor in their hearts.
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَٰٓئِكَ فِى ٱلْأَذَلِّينَ
PickthallLo! those who oppose Allah and His messenger, they will be among the lowest.
Yusuf AliThose who resist Allah and His Messenger will be among those most humiliated.
The agreed readingThose who set themselves against God and His Messenger, those are among the most abased. The commentaries read the wording as putting them in a class rather than describing a feeling: not people who feel low but people who are placed among the lowest.
كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ
PickthallAllah hath decreed: Lo! I verily shall conquer, I and My messengers. Lo! Allah is Strong, Almighty.
Yusuf AliAllah has decreed: "It is I and My messengers who must prevail": For Allah is One full of strength, able to enforce His Will.
The agreed readingGod has written: I shall certainly prevail, I and My messengers. God is Strong, Mighty. The commentaries divide over whether the prevailing is by proof or by force, and both traditions carry the same occasion for it: the Muslims said God would open Persia and Rome to them, the hypocrites mocked the idea, and this came down.
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ
PickthallThou wilt not find folk who believe in Allah and the Last Day loving those who oppose Allah and His messenger, even though they be their fathers or their sons or their brethren or their clan. As for such, He hath written faith upon their hearts and hath strengthened them with a Spirit from Him, and He will bring them into Gardens underneath which rivers flow, wherein they will abide. Allah is well pleased with them, and they are well pleased with Him. They are Allah's party. Lo! is it not Allah's party who are the successful?
Yusuf AliThou wilt not find any people who believe in Allah and the Last Day, loving those who resist Allah and His Messenger, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a spirit from Himself. And He will admit them to Gardens beneath which Rivers flow, to dwell therein (for ever). Allah will be well pleased with them, and they with Him. They are the Party of Allah. Truly it is the Party of Allah that will achieve Felicity.
The agreed readingYou will not find a people who believe in God and the Last Day showing affection to those who set themselves against God and His Messenger, even if they are their fathers, or their sons, or their brothers, or their kin. Those are the ones in whose hearts He has written faith, and strengthened them with a spirit from Him, and He will bring them into Gardens with rivers running underneath, to stay in there. God is pleased with them and they are pleased with Him. Those are the party of God. Is it not the party of God who are the ones who succeed? The commentaries note that the four relations named run from the furthest claim to the nearest, and that the sura ends by setting this party against the one named two lines earlier, word for word.