This Surah consists of 24 verses, 445 sentences, 1,913 letters and 3 Rukuís.
It derives its name from the mention of the word al-hashr in verse thereby implying that it is the Surah in which the word al-hashr has occurred.
Bukhari and Muslim contain a tradition from Hadrat Sa'id bin Jubair to the effect "When I asked Hadrat Abdullah bin Abbas about Surah Al-Hashr, he reptied that it was sent down concerning the battle against the Bani an-Nadir just as Surah Al-Anfal was sent down concerning the Battle of Badr. In another tradition from Hadrat Sa'Id bin Jubair, the words cited from Ibn Abbas (may Allah be pleased with him) are: Qul: surah an-Nadir: Say, it is Surah an-Nadir." The same thing has been related also from Mujahid, Qatadah, Zuhri, Ibn Zaid, Yazid bin Ruman, Muhammad bin Ishaq and others. They are unanimous that the followers of the Book whose banishinent has been mentioned in it, imply the Bani an-Nadir. Yazid bin Ruman, Mujahid and Muhammad bin Ishaq have stated that this whole Surah, from beginning to end, came down concerning this very battle.
As for the question as to when this battle took place, Imam Zuhri has stated on the authority of Urwah bin Zubair that it took place six months after the Battle of Badr. However, Ibn Sa'd, Ibn Hisham and Baladhuri regard it as an event of Rabi' al-Awwal, A.H. 4, and the same is correct. For all traditions agree that this battle took place after the incident of Bi'r Ma'unah, and historically also it is well known that the incident of Bir Ma'unah occurred after the Battle of Uhud and not before it.
In order to understand the subject matter of this Surah well, it is necessary to have a look at the history of the Madinah and Hejaz Jews, for without it one cannot know precisely the real causes of the Holy Prophet's dealing with their different tribes the way he did.
No authentic history of the Arabian Jews exists in the world. They have not left any writing of their own in the form of a book or a tablet which might throw light on their past, nor have the Jewish historians and writers of the non-Arab world made any mention of them, the reason being that after their settlement in the Arabian peninsula they had detached themselves from the main body of the nation, and the Jews of the world did not count them as among themselves. For they had given up Hebrew culture and language, even the names, and adopted Arabism instead. In the tablets that have been unearthed in the archaeological research in the Hejaz no trace of the Jews is found before the first century of the Christian era, except for a few Jewish names. Therefore, the history of the Arabian Jews is based mostly on the verbal traditions prevalent among the Arabs most of which bad been spread by the Jews themselves.
The Jews of the Hejaz claimed that they had come to settle in Arabia during the last stage of the life of the Prophet Moses (peace be upon him). They said that the Prophet Moses had despatched an army to expel the Amalekites from the land of Yathrib and had commanded it not to spare even a single soul of that tribe. The Israelite army carried out the Prophet's command, but spared the life of a handsome prince of the Amalekite king and returned with him to Palestine. By that time the Prophet Moses had passed sway. His successors took great exception to what the army had done, for by sparing the life of an Amalekite it had clearly disobeyed the Prophet and violated the Mosaic law. Consequently, they excluded the army from their community, and it had to return to Yathrib and settle there for ever.(Kitab al-Aghani, vol. xix, p. 94). Thus the Jews claimed that they had been living in Yathrib since about 1200 B.C. But, this had in fact no historical basis and probably the Jews had invented this story in order to overawe the Arabs into believing that they were of noble lineage and the original inhabitants of the land.
The second Jewish immigration, according to the Jews, took, place in 587 B.C. when Nebuchadnezzer, the king of Babylon, destroyed Jerusalem and dispersed the Jews throughout the world. The Arab Jews said that several of their tribes at that time had come to settle in Wadi al-Qura, Taima, and Yathrib.(Al-Baladhuri, Futuh al-Buldan). But this too has no historical basis. By this also they might have wanted to prove that they were the original settlers of the area.
As a matter of fact, what is established is that when in A.D. 70 the Romans massacred the Jews in Palestine, and then in A.D. 132 expelled them from that land, many of the Jewish tribes fled to find an asylum in the Hejaz, a territory that was contiguous to Palestine in the south. There, they settled wherever they found water springs and greenery, and then by intrigue and through money lending business gradually occupied the fertile lands. Ailah, Maqna, Tabuk, Taima, Wadi al Qura, Fadak and Khaiber came under their control in that very period, and Banl Quraizah, Bani al-Nadir, Bani Bahdal, and Bani Qainuqa also came in the same period and occupied Yathrib.
Among the tribes that settled in Yathrib the Bani al Nadir and the Bani Quraizah were more prominent for they belonged to the Cohen or priest class. They were looked upon as of noble descent and enjoyed religious leadership among their co-religionists. When they came to settle in Madinah there were some other tribes living there before, whom they subdued and became practically the owners of this green and fertile land. About three centuries later, in A. D. 450 or 451, the great flood of Yaman occurred which has been mentioned in vv. 16-17 of Surah Saba above. As a result of this different tribes of the people of Saba were compelled to leave Yaman and disperse in different parts of Arabia. Thus, the Bani Ghassan went to settle in Syria, Bani Lakhm in Hirah (Iraq), Bani Khuzaah between Jeddah and Makkah and the Aus and the Khazraj went to settle in Yathrib. As Yathrib was under Jewish domination, they at first did not allow the Aus and the Khazraj to gain a footing and the two Arab tribes had to settle on lands that had not yet been brought under cultivation, where they could hardly produce just enough to enable them to survive. At last, one of their chiefs went to Syria to ask for the assistance of their Ghassanide brothers; he brought an army from there and broke the power of the Jews. Thus, the Aus and the Khazraj were able to gain complete dominance over Yathrib, with the result that two of the major Jewish tribes, Bani an-Nadir and Bani Quraizaha were forced to take quarters outside the city. Since the third tribe, Bani Qainuqa, was not on friendly terms with the other two tribes, it stayed inside the city as usual, but had to seek protection of the Khazraj tribe. As a counter measure to this Bani an-Nadir and Bani Quraizah took protection of the Aus tribe so that they could live in peace in the suburbs of Yathrib.
Before the Holy Prophet's arrival at Madinah until his emigration the following were the main features of the Jews' position in Hejaz in general and in Yathrib in particular
1. In the matter of language, dress, civilization and way of life they had completely adopted Arabism, even their names had become Arabian. Of the 12 Jewish tribes that had settled in Hejaz, none except the Bani Zaura retained its Hebrew name. Except for a few scattered scholars none knew Hebrew. In fact, there is nothing in the poetry of the Jewish poets of the pre-Islamic days to distinguish it from the poetry of the Arab poets in language, ideas and themes. They even intermarried with the Arabs. In fact, nothing distinguished them from the common Arabs except religion. Notwithstanding this, they had not lost their identity among the Arabs and had kept their Jewish prejudice alive most ardently and jealously. They had adopted superficial Arabism bccause they could not survive in Arabia without it.
2. Because of this Arabism the western orientalists have been misled into thinking that perhaps they were not really Israelites but Arabs who had embraced Judaism, or that at least majority of them consisted of the Arab Jews. But there is no historical proof to show that the Jews ever engaged in any proselytizing activities in Hejaz, or their rabbis invited the Arabs to embrace Judaism like the Christian priests and missionaries. On the contrary, we see that they prided themselves upon their Israelite descent and racial prejudices. They called the Arabs the Gentiles, which did not mean illiterate or uneducated but savage and uncivilized people. They believed that the Gentiles did not possess any human rights; these were only reserved for the Israelites, and therefore, it was lawful and right for the Israelites to defraud them of their properties by every fair and foul means. Apart from the Arab chiefs, they did not consider the common Arabs fit enough to have equal status with them even if they entered Judaism. No historical proof is available, nor is there any evidence in the Arabian traditions, that some Arab tribe or prominent clan might have accepted Judaism. However, mention has been made of some individuals, who had become Jews. The Jews, however, were more interested in their trade and business than in the preaching of their religion. That is why Judaism did not spread as a religion and creed in Hejaz but remained only as a mark of pride and distinction of a few Israelite tribes. The Jewish rabbis, however, had a flourishing business in granting amulets and charms, fortune telling and sorcery, because of which they were held in great awe by the Arabs for their "knowledge" and practical wisdom.
3. Economically they were much stronger than the Arabs. Since they had emigrated from more civilized and culturally advanced countries of Palestine and Syria, they knew many such arts as were unknown to the Arabs; they also enjoyed trade relations with the outside world. Hence, they had captured the business of importing grain in Yathrib and the upper Hejaz and exporting dried dates to other countries. Poultry farming and fishing also were mostly under their controls. They were good at cloth weaving too. They had also set up wine shops here and there, where they sold wine which they imported from Syria. The Bani Qainuqa generally practised crafts such as that of the goldsmith, blacksmith and vessel maker. In all these occupations, trade and business these Jews earned exorbitant profits, but their chief occupation was trading in money lending in which they had ensnared the Arabs of the surrounding areas. More particularly the chiefs and elders of the Arab tribes who were given to a life of pomp, bragging and boasting on the strength of borrowed money were deeply indebted to them. They lent money on high rates of interest and then would charge compound intrest, which one could hardly clear off once one was involved in it. Thus, they had rendered the Arbas economicaIly hollow, but it had naturally induced a deep rooted hatred among the common Arabs against the Jews.
4. The demand of their trade and economic interests was that they should neither estrange one Arab tribe by befriending another, nor take part in their mutual wars. But, on the other hand, it was also in their interests, that they should not allow the Arabs to be united and should keep them fighting and entrenched against each other, for they knew that whenever the Arab tribes united, they would not allow them to remain in possession of their 1arge properties, gardens and fertile lands, which they had come to own through their profiteering and money lending business. Furthermore, each of their tribes also had to enter into alliance with one or another powerful Arab tribe for the sake of its own protection so that no other powerful tribe should overawe it by its might. Because of this they had not only to take part in the mutual wars of the Arabs but they often had to go to war in support of the Arab tribe to which their tribe was tied in alliance against another Jewish tribe which was allied to the enemy tribe. In Yathrib the Bani Quraizah and the Bani an-Nadir were the allies of the Aus while the Bani Qainuqa of the Khazraj. A little before the Holy Prophet's emigration, these Jewish tribes had confronted each other in support of their respective allies in the bloody war that took place between the Aus and the Khazraj at Buath.
Such were the conditions when Islam came to Madinah, and ultimately an Islamic State came into existence after the Holy Prophet's (upon whom be Allah's peace) arrival there. One of the first things that he accomplished soon after establishing this state was unification of the Aus and the Khazraj and the Emigrants into a brotherhood, and the second was that he concluded a treaty between the Muslims and the Jews on definite conditions, in which it was pledged that neither party would encroach on the rights of the other, and both would unite in a joint defence against the external enemies. Some important clauses of this treaty are as follows, which clearly show what the Jews and the Muslims had pledged to adhere to in their mutual relationship:
"The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document. They must seek mutual advice and consultation, and loyalty is a protection against treachery. They shall sincerely wish one another well. Their relations will be governed by piety and recognition of the rights of others, and not by sin and wrongdoing. The wronged must be helped. The Jews must pay with the believers so long as the war lasts. Yathrib shall be a sanctuary for the people of this document. If any dispute or controversy likely to cause trouble should arise, it must be referred to God and to Muhammad the Apostle of God; Quraish and their helpers shall not be given protection. The contracting parties are bound to help one another against any attack on Yathrib; Every one shall be responsible for the defence of the portion to which he belongs" (lbn Hisham, vol. ii, pp. 147 to 150).
This was on absolute and definitive covenant to the conditions of which the Jews themselves had agreed. But not very long after this they began to show hostility towards the Holy Prophet of Allah (upon whom be Allah's peace) and Islam and the Muslims, and their hostility and perverseness went on increasing day by day. Its main causes were three:
First, they envisaged the Holy Prophet (upon whom be Allah's peace) merely as a chief of his people, who should be content to have concluded a political agreement with them and should only concern himself with the worldly interests of his group. But they found that he was extending an invitation to belief in Allah and the Apostleship and the Book (which also included belief in their own Prophets and scriptures), and was urging the people to give up disobedience of Allah and adopt obedience to the Divine Commands and abide by the moral laws of their own prophets. This they could not put up with. They feared that if this universal ideological movement gained momentum it would destroy their rigid religiosity and wipe out their racial nationhood.
Second, when they saw that the Aus and the Khazraj and the Emigrants were uniting into a brotherhood and the people from the Arab tribes of the surrounding areas, who entered Islam, were also joining this Islamic Brotherhood of Madinah and forming a religious community, they feared that the selfish policy that they had been following of sowing discord between the
Arab tribes for the promotion of their own well being and interests for centuries, would not work in the new system, but they would face a united front of the Arabs against which their intrigues and machinations would not succeed.
Third, the work that the Holy Messenger of Allah (upon whom be Allah's peace) was carrying out of reforming the society and civilization included putting an end to all unlawful methods in business and mutual dealings. More than that; he had declared taking and giving of interest also as impure and unlawful earning. This caused them the fear that if his rule became established in Arabia, he would declare interest legally forbidden, and in this they saw their own economic disaster and death.
For these reasons they made resistance and opposition to the Holy Prophet their national ideal. They would never hesitate to employ any trick and machination, any device and cunning, to harm him. They spread every kind of falsehood so as to cause distrust against him in the people's minds. They created every kind of doubt, suspicion and misgiving in the hearts of the new converts so as to turn them back from Islam. They would make false profession of Islam and then would turn apostate so that it may engender more and more misunderstandings among the people against Islam and the Holy Prophet (upon whom be Allah's peace). They would conspire with the hypocrites to create mischief and would cooperate with every group and tribe hostile to Islam. They would create rifts between the Muslims and would do whatever they could to stir them up to mutual feuds and fighting. The people of the Aus and the Khazraj tribes were their special target, with whom they had been allied for centuries. Making mention of the war of Buath before them they would remind them of their previous enmities so that they might again resort to the sword against each other and shatter their bond of fraternity into which Islam had bound them. They would resort to every kind of deceit and fraud in order to harm the Muslims economically. Whenever one of those with whom they had business dealings, would accept Islam, they would do whatever they could to cause him financial loss. If he owed them something they would worry and harass him by making repeated demands, and if they owed him something, they would withhold the payment and would publicly say that at the time the bargain was made he professed a different religion, and since he had changed his religion, they were no longer under any obligation towards him. Several instances of this nature have been cited in the explanation of verse 75 of Surah Al Imran given in the commentaries by Tabari, Nisaburi, Tabrisi and in Ruh al Ma'ani.
They had adopted this hostile attitude against the covenant even before the Battle of Badr. But when the Holy Prophet (upon whom be Allah's peace) and the Muslims won a decisive victory over the Quraish at Badr, they were filled with grief and anguish, malice and anger. They were in fact anticipating that in that war the powerful Quraish would deal a death blow to the Muslims. That is why even before the news of the Islamic victory reached Madinah they had begun to spread the rumour that the Holy Prophet (upon whom be Allah's peace) had fallen a martyr and the Muslims had been routed, and the Quraish army under Abu Jahl was advancing on Madinah. But when the battle was decided against their hopes and wishes, they burst with anger and grief. Ka'b bin Ashraf, the chief of the Bani an-Nadir, cried out: "By God, if Muhammad has actually killed these nobles of Arabia, the earth's belly would be better for us than its back." Then he went to Makkah and incited the people to vengeance by writing and reciting provocative elegies for the Quraish chiefs killed at Badr. Then he returned to Madinah and composed lyrical verses of an insulting nature about the Muslim women. At last, enraged with his mischief, the Holy Prophet (upon whom be Allah's peace) sent Muhammad bin Maslamah Ansari in Rabi al-Awwal, A. H. 3, and had him slain. Ibn Sad, Ibn Hisham, Tabari).
The first Jewish tribe which, after the Battle of Badr, openly and collectively broke their covenant were the Bani Qainuqa. They lived in a locality inside the city of Madinah. As they practised the crafts of the goldsmith, blacksmith and vessel maker, the people of Madinah had to visit their shops fairly frequently. They were proud of their bravery and valour. Being blacksmiths by profession even their children were well armed, and they could instantly muster 700 fighting men from among themselves. They were also arrogantly aware that they enjoyed relations of confederacy with the Khazraj and Abdullah bin Ubbay, the chief of the, Khazraj, was their chief supporter. At the victory of Badr, they became so provoked thaf they began to trouble and harass the Muslims and their women in particular, who visited their shops. By and by things came to such a pass that one day a Muslim woman was stripped naked publicly in their bazaar. This led to a brawl in which a Muslim and a Jew were killed. Thereupon the Holy Prophet (upon whom be Allah's peace) himself visited their locality, got them together and counselled them on decent conduct. But the reply that they gave was; "O Muhammad, you perhaps think we are like the Quraish; they did not know fighting; therefore, you overpowered them. But when you come in contact with us, you will see how men fight." This was in clear words a declaration of war. Consequently, the Holy Prophet (upon whom be Allan's peace) laid siege to their quarters towards the end of Shawwal (and according to some others, of Dhi Qa'dah) A.H. 2. The siege had hardly lasted for a fortnight when they surrendered and all their fighting men were tied and taken prisoners. Now Abdullah bin Ubayy came up in support of them and insisted that they should be pardoned. The Holy Prophet conceded his request and decided that the Bani Qainuqa would be exiled from Madinah leaving their properties, armour and tools of trade be- hind.(Ibn Sa'd, Ibn Hisham, Tarikh Tabari).
For some time after these punitive measures (i.e. the banishment of the Qainuqa and killing of Ka'b bin Ashraf the Jews remained so terror stricken that they did not dare commit any further mischief. But later when in Shawwal, A. H. 3, the Quraish in order to avenge tbemselves for the defeat at Badr, marched against Madinah with great preparations, and the Jews saw that only a thousand men had marched out with the Holy Prophet (upon whom be Allah's peace) as against three thousand men of the Quraish, and even they were deserted by 300 hypocrites who returned to Madinah, they committed the first and open breach of the treaty by refusing to join the Holy Prophet in the defence of the city although they were bound to it. Then, when in the Battle of Uhud the Muslims suffered reverses, they were further emboldened. So much so that the Bani an-Nadir made a secret plan to kill the Holy Prophet (upon whom be Allah's peace), though the plan failed before it could be executed. According to the details, after the incident of Bi'r Maunah (Safar, A.H. 4) Amr bin Umayyah Damri slew by mistake two men of the Bani Amir in retaliation, who actually belonged to a tribe which was allied to the Muslims, but Amr had mistaken them for the men of the enemy. Because of this mistake their blood money became obligatory on the Muslims. Since the Bani an-Nadir were also a party in the alliance with the Bani Amir, the Holy Prophet (upon whom be Allah's peace) went to their clan along with some of his Companions to ask for their help in paying the blood money. Outwardly they agreed to contribute, as he wished, but secretly they plotted that a person should go up to the top of the house by whose wall the Holy Prophet was sitting and drop a rock on him to kill him. But before they could execute their plan, Allah informed him in time and be immediately got up and returned to Madinah.
Now there was no question of showing them any further concession. The Holy Prophet at once sent to them the ultimatum that the treachery they had meditated against him had come to his knowledge; therefore, they were to leave Madinah within ten days; if anyone of them was found staying behind in their quarters, he would be put to the sword. Meanwhile Abduliah bin Ubayy sent them the message that he would help them with two thousand men and that the Bani Quraizah and Bani Ghatafan also would come to their aid; therefore, they should stand firm and should not go. On this false assurance they responded to the Holy Prophet's ultimatum saying that they would not leave Madinah and he could do whatever was in his power. Consequently, in Rabi' al-Awwal, A.H. 4, the Holy Prophet (upon whom be Allah's peace) laid siege to them, and after a few days of the siege (which according to some traditions were 6 and according to others 15 days) they agreed to leave Madinah on the condition that they could retain all their property which they could carry on thee camels, except the armour. Thus, Madinah was rid of this second mischievous tribe of Jews. Only two of the Bani an-Nadir became Muslims and stayed behind. Others went to Syria and Khaiber.
The theme of the Surah as stated above, is an appraisal of the battle against the Bani an Nadir. In this, on the whole, five things have been discussed.
1. In the first four verses the world has been admonished to take heed of the fate that had just befallen the Bani an-Nadir. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession who were by no means ill-equipped militarily and whose forts were well fortified could not stand siege even for a few days, and expressed their readiness to accept banishment from their centuries-old, well established settlement even though not a single man from among them was slain. Allah says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight Allah and His Messenger, and those who dare to resist the power of Allah, always meet with the same fate.
2. In verse 5, the rule of the law of war that has been enunciated is: the destruction caused in the enemy territory for military purposes does not come under "spreading mischief in the earth."
3. In vv. 6-10 it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance.
4. In vv. 11-17 the attitude that the hypocrites had adopted on the occasion of the battle against the Bani an-Nadir has been reviewed and the causes underlying it have been pointed out.
5. The whole of the last section (vv. 18-24) is an admonition for all those people who had professed to have affirmed the faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what is the real demand of the Faith, what is the real difference between piety and wickedness, what is the place and importance of the Quran which they professed to believe in, and what are the attributes of God in Whom they claimed to have believed. Maududi
Bismi Allahi alrrahmani alrraheemi
59 : 1
1. Sabbaha lillahi ma fee alssamawati wama fee al-ardi wahuwa alAAazeezu alhakeemu
Everything in the heavens and everything upon the earth glorifies Allah! He is the Mighty, He is the Wise!
59 : 2
2. Huwa allathee akhraja allatheena kafaroo min ahli alkitabi min diyarihim li-awwali alhashri ma thanantum an yakhrujoo wathannoo annahum maniAAatuhum husoonuhum mina Allahi faatahumu Allahu min haythu lam yahtasiboo waqathafa fee quloobihimu alrruAAba yukhriboona buyootahum bi-aydeehim waaydee almu/mineena faiAAtabiroo ya olee al-absari
He it is who has driven away the disbelievers from among the people of the Scripture out of their homes, resulting in their first exile. You did not think that they would go and they thought their garrisons would protect them from Allah, but Allah sought them out from a least expected direction and put such panic in their hearts that they destroyed their homes with their own hands, apart from the hands of the believers! So learn a lesson, O those of you who perceive!
59 : 3
3. Walawla an kataba Allahu AAalayhimu aljalaa laAAaththabahum fee alddunya walahum fee al-akhirati AAathabu alnnari
If Allah had not decreed migration for them, He would surely have punished them in this world in some other way, and in the Hereafter awaits for them the doom of fire!
59 : 4
4. Thalika bi-annahum shaqqoo Allaha warasoolahu waman yushaqqi Allaha fa-inna Allaha shadeedu alAAiqabi
That is so because they were defiant towards Allah and His messenger; and for him who defies Allah and His messenger, verily the punishment from Allah is harsh.
* * *
Context of Revelation : The following verse was revealed when the Jews, at war with the Muslims, took cover in their garrisons and the Prophet ordered their palm trees to be hewed down, which resulted in dissension among the Muslim ranks, some of whom thought that the trees should remain as Spoils while others thought that they should be hewed down in order to debase and scare the enemy. The Revelation put an end to the dissension by making it clear that, one way or the other, the decision was not theirs but Allah's.
59 : 5
5. Ma qataAAtum min leenatin aw taraktumooha qa-imatan AAala osooliha fabi-ithni Allahi waliyukhziya alfasiqeena
The palm trees which you hewed down as well as those that were left standing on their roots, it was all done by Allah's leave in order to shame the guilty!
* * *
59 : 6
6. Wama afaa Allahu AAala rasoolihi minhum fama awjaftum AAalayhi min khaylin wala rikabin walakinna Allaha yusallitu rusulahu AAala man yashao waAllahu AAala kulli shay-in qadeerun
And that which Allah made available to His messenger as Spoils from the enemy, you exerted neither your horses for it nor your camels! Allah gives to His messengers what He will and Allah is able to do all things!
59 : 7
7. Ma afaa Allahu AAala rasoolihi min ahli alqura falillahi walilrrasooli walithee alqurba waalyatama waalmasakeeni waibni alssabeeli kay la yakoona doolatan bayna al-aghniya-i minkum wama atakumu alrrasoolu fakhuthoohu wama nahakum AAanhu faintahoo waittaqoo Allaha inna Allaha shadeedu alAAiqabi
The Spoils that Allah gives His messenger from the residents of fallen townships, are for Allah and His messenger and his kinsmen and for the orphans and the destitutes and the wayfarers, so that it will not become the property of the wealthy amongst you! And take only that which the messenger gives you and abstain from that which he forbids you. And discharge your duty to Allah, for verily Allah is unsparing in retribution!
59 : 8
8. Lilfuqara-i almuhajireena allatheena okhrijoo min diyarihim waamwalihim yabtaghoona fadlan mina Allahi waridwanan wayansuroona Allaha warasoolahu ola-ika humu alssadiqoona
They are for those impoverished fugitives who were driven out from their homes and their belongings whilst in pursuit of Allah's bounty and goodwill and to serve Allah and His messenger. These are the forthright!
* * *
Context of Revelation :The following verses were revealed to extol the generosity of the first wave of refugees from Mecca who settled in Madina, mostly in conditions of abject poverty, and yet extending their hospitality to the second wave of refugee, often giving up their own food and that of their children to feed their hungry guests.
59 : 9
9. Waallatheena tabawwaoo alddara waal-eemana min qablihim yuhibboona man hajara ilayhim wala yajidoona fee sudoorihim hajatan mimma ootoo wayu/thiroona AAala anfusihim walaw kana bihim khasasatun waman yooqa shuhha nafsihi faola-ika humu almuflihoona
Those who already entered the city and embraced the faith love those who flee to them for shelter; they find in their hearts no particular longing for that, which has been given to them, but give the fugitives precedence over their own selves, despite the poverty by which they are beset! And those who thus overcome the temptations of their hearts are the ones who ultimately triumph!
59 : 10
10. Waallatheena jaoo min baAAdihim yaqooloona rabbana ighfir lana wali-ikhwanina allatheena sabaqoona bial-eemani wala tajAAal fee quloobina ghillan lillatheena amanoo rabbana innaka raoofun raheemun
And those who embraced the faith subsequent to them, say : 'Our Lord! Forgive us and our brethren who embraced the Faith before we did, and let there be no will in our hearts towards those who believe. Our Lord! Verily you are Munificent and Merciful!' (R)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
1. Whatsoever is in the heavens and whatsoever is on the earth glorifies All‚h. And He is the All-Mighty, the All-Wise.
2. He it is Who drove out the disbelievers among the people of the Scripture (i.e. the Jews of the tribe of BanÓ An-NadÓr) from their homes at the first gathering. You did not think that they would get out. And they thought that their fortresses would defend them from All‚h! But All‚h's (Torment) reached them from a place whereof they expected it not, and He cast terror into their hearts, so that they destroyed their own dwellings with their own hands and the hands of the believers. Then take admonition, O you with eyes (to see).
3. And had it not been that All‚h had decreed exile for them, He would certainly have punished them in this world, and in the Hereafter theirs shall be the torment of the Fire.
4. That is because they opposed All‚h and His Messenger (Muhammad SAW). And whosoever opposes All‚h, then verily, All‚h is Severe in punishment.
5. What you (O Muslims) cut down of the palm-trees (of the enemy), or you left them standing on their stems, it was by Leave of All‚h, and in order that He might disgrace the F‚siqŻn (rebellious, disobedient to All‚h).
6. And what All‚h gave as booty (Fai') to His Messenger (Muhammad SAW) from them, for which you made no expedition with either cavalry or camelry. But All‚h gives power to His Messengers over whomsoever He wills. And All‚h is Able to do all things.
7. What All‚h gave as booty (Fai') to His Messenger (Muhammad SAW) from the people of the townships, - it is for All‚h, His Messenger (Muhammad SAW), the kindred (of Messenger Muhammad SAW), the orphans, Al≠Mas‚kin (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you. And whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it) , and fear All‚h. Verily, All‚h is Severe in punishment.
8. (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from All‚h and to please Him. And helping All‚h (i.e. helping His religion) and His Messenger (Muhammad SAW). Such are indeed the truthful (to what they say);-
9. And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their breasts for that which they have been given (from the booty of BanÓ An-NadÓr), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.
10. And those who came after them say: "Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.
YUSUFALI: Whatever is in the heavens and on earth, let it declare the Praises and Glory of Allah: for He is the Exalted in Might, the Wise.
PICKTHAL: All that is in the heavens and all that is in the earth glorifieth Allah, and He is the Mighty, the Wise.
SHAKIR: Whatever is in the heavens and whatever is in the earth declares the glory of Allah, and He is the Mighty, the Wise.
YUSUFALI: It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: And they thought that their fortresses would defend them from Allah! But the (Wrath of) Allah came to them from quarters from which they little expected (it), and cast terror into their hearts, so that they destroyed their dwellings by their own hands and the hands of the Believers, take warning, then, O ye with eyes (to see)!
PICKTHAL: He it is Who hath caused those of the People of the Scripture who disbelieved to go forth from their homes unto the first exile. Ye deemed not that they would go forth, while they deemed that their strongholds would protect them from Allah. But Allah reached them from a place whereof they recked not, and cast terror in their hearts so that they ruined their houses with their own hands and the hands of the believers. So learn a lesson, O ye who have eyes!
SHAKIR: He it is Who caused those who disbelieved of the followers of the Book to go forth from their homes at the first banishment you did not think that they would go forth, while they were certain that their fortresses would defend them against Allah; but Allah came to them whence they did not expect, and cast terror into their hearts; they demolished their houses with their own hands and the hands of the believers; therefore take a lesson, O you who have eyes!
YUSUFALI: And had it not been that Allah had decreed banishment for them, He would certainly have punished them in this world: And in the Hereafter they shall (certainly) have the Punishment of the Fire.
PICKTHAL: And if Allah had not decreed migration for them, He verily would have punished them in the world, and theirs in the Hereafter is the punishment of the Fire.
SHAKIR: And had it not been that Allah had decreed for them the exile, He would certainly have punished them in this world, and m the hereafter they shall have chastisement of the fire.
YUSUFALI: That is because they resisted Allah and His Messenger: and if any one resists Allah, verily Allah is severe in Punishment.
PICKTHAL: That is because they were opposed to Allah and His messenger; and whoso is opposed to Allah, (for him) verily Allah is stern in reprisal.
SHAKIR: That is because they acted in opposition to Allah and His Messenger, and whoever acts in opposition to Allah, then surely Allah is severe in retributing (evil).
YUSUFALI: Whether ye cut down (O ye Muslim!) The tender palm-trees, or ye left them standing on their roots, it was by leave of Allah, and in order that He might cover with shame the rebellious transgresses.
PICKTHAL: Whatsoever palm-trees ye cut down or left standing on their roots, it was by Allah's leave, in order that He might confound the evil-livers.
SHAKIR: Whatever palm-tree you cut down or leave standing upon its roots, It is by Allah's command, and that He may abase the transgressors.
YUSUFALI: What Allah has bestowed on His Messenger (and taken away) from them - for this ye made no expedition with either cavalry or camelry: but Allah gives power to His messengers over any He pleases: and Allah has power over all things.
PICKTHAL: And that which Allah gave as spoil unto His messenger from them, ye urged not any horse or riding-camel for the sake thereof, but Allah giveth His messenger lordship over whom He will. Allah is Able to do all things.
SHAKIR: And whatever Allah restored to His Messenger from them you did not press forward against it any horse or a riding camel but Allah gives authority to His messengers against whom He pleases, and Allah has power over all things.
YUSUFALI: What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer; In order that it may not (merely) make a circuit between the wealthy among you. So take what the Messenger assigns to you, and deny yourselves that which he withholds from you. And fear Allah; for Allah is strict in Punishment.
PICKTHAL: That which Allah giveth as spoil unto His messenger from the people of the townships, it is for Allah and His messenger and for the near of kin and the orphans and the needy and the wayfarer, that it become not a commodity between the rich among you. And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it). And keep your duty to Allah. Lo! Allah is stern in reprisal.
SHAKIR: Whatever Allah has restored to His Messenger from the people of the towns, it is for Allah and for the Messenger, and for the near of kin and the orphans and the needy and the wayfarer, so that it may not be a thing taken by turns among the rich of you, and whatever the Messenger gives you, accept it, and from whatever he forbids you, keep back, and be careful of (your duty to) Allah; surely Allah is severe in retributing (evil):
YUSUFALI: (Some part is due) to the indigent Muhajirs, those who were expelled from their homes and their property, while seeking Grace from Allah and (His) Good Pleasure, and aiding Allah and His Messenger: such are indeed the sincere ones:-
PICKTHAL: And (it is) for the poor fugitives who have been driven out from their homes and their belongings, who seek bounty from Allah and help Allah and His messenger. They are the loyal.
SHAKIR: (It is) for the poor who fled their homes and their possessions, seeking grace of Allah and (His) pleasure, and assisting Allah and His Messenger: these it is that are the truthful.
YUSUFALI: But those who before them, had homes (in Medina) and had adopted the Faith,- show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls,- they are the ones that achieve prosperity.
PICKTHAL: Those who entered the city and the faith before them love those who flee unto them for refuge, and find in their breasts no need for that which hath been given them, but prefer (the fugitives) above themselves though poverty become their lot. And whoso is saved from his own avarice - such are they who are successful.
SHAKIR: And those who made their abode in the city and in the faith before them love those who have fled to them, and do not find in their hearts a need of what they are given, and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones.
YUSUFALI: And those who came after them say: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancour (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful."
PICKTHAL: And those who came (into the faith) after them say: Our Lord! Forgive us and our brethren who were before us in the faith, and place not in our hearts any rancour toward those who believe. Our Lord! Thou art Full of Pity, Merciful.
SHAKIR: And those who come after them say: Our Lord! forgive us and those of our brethren who had precedence of us in faith, and do not allow any spite to remain in our hearts towards those who believe, our Lord! surely Thou art Kind, Merciful.
59 : 11
11. Alam tara ila allatheena nafaqoo yaqooloona li-ikhwanihimu allatheena kafaroo min ahli alkitabi la-in okhrijtum lanakhrujanna maAAakum wala nuteeAAu feekum ahadan abadan wa-in qootiltum lanansurannakum waAllahu yashhadu innahum lakathiboona
Have you not observed how the Hypocrites say to their brethren amongst the people of the Scripture who disbelieve : 'If you are driven out, then we too will come out along with you: and never will we listen to anyone who speaks ill of you; and if you are attacked, we will surely defend you!' But Allah bears witness that they are liars!
59 : 12
12. La-in okhrijoo la yakhrujoona maAAahum wala-in qootiloo la yansuroonahum wala-in nasaroohum layuwallunna al-adbara thumma la yunsaroona
If they are driven out, these will not go out with them; and if they are attacked, these will not come to their rescue; and even if they do, they will turn their backs and flee away, stranding their allies without anyone to help!
59 : 13
13. Laantum ashaddu rahbatan fee sudoorihim mina Allahi thalika bi-annahum qawmun la yafqahoona
The intensity of their fear of you is far greater than their fear of Allah! That is so because they are a folk who do not understand!
59 : 14
14. La yuqatiloonakum jameeAAan illa fee quran muhassanatin aw min wara-i judurin ba/suhum baynahum shadeedun tahsabuhum jameeAAan waquloobuhum shatta thalika bi-annahum qawmun la yaAAqiloona
They will not fight against you even after uniting save from inside garrisons or from behind ramparts, for the flame of mutual discord between them is too fierce! You may look upon them as an alliance, but their hearts are wide apart. That is so because they are a folk who do not have insight -
59 : 15
15. Kamathali allatheena min qablihim qareeban thaqoo wabala amrihim walahum AAathabun aleemun
Similar to those before them who suffered in the recent past and have savoured the taste of their folly! For them awaits a painful doom!
59 : 16
16. Kamathali alshshaytani ith qala lil-insani okfur falamma kafara qala innee baree-on minka innee akhafu Allaha rabba alAAalameena
Their alliance is similar to the pact of the devil who orders : 'Renounce!' Then soon after man renounces his faith, he says : 'I have nothing to do with you, for I fear Allah, the Lord of the Worlds!'
59 : 17
17. Fakana AAaqibatahuma annahuma fee alnnari khalidayni feeha wathalika jazao alththalimeena
So the outcome for them is that both are in the Fire, destined to abide in it forever! Such is the punishment for the insidious. (R)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
11. Have you (O Muhammad SAW) not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "(By All‚h) If you are expelled, we (too) indeed will go out with you, and we shall never obey any one against you, and if you are attacked (in fight), we shall indeed help you." But All‚h is Witness, that they verily, are liars.
12. Surely, if they (the Jews) are expelled, never will they (hypocrites) go out with them, and if they are attacked, they will never help them. And if they do help them, they (hypocrites) will turn their backs, so they will not be victorious.
13. Verily, you (believers in the Oneness of All‚h - Isl‚mic Monotheism) are more awful as a fear in their (Jews of BanÓ An-NadÓr) breasts than All‚h. That is because they are a people who comprehend not (the Majesty and Power of All‚h).
14. They fight not against you even together, except in fortified townships, or from behind walls. Their enmity among themselves is very great. You would think they were united, but their hearts are divided, that is because they are a people who understand not.
15. They are like their immediate predecessors (the Jews of BanÓ QainŻq‚', who suffered), they tasted the evil result of their conduct, and (in the Hereafter, there is) for them a painful torment;-
16. (Their allies deceived them) like Shait‚n (Satan), when he says to man: "Disbelieve in All‚h." But when (man) disbelieves in All‚h, Shait‚n (Satan) says: "I am free of you, I fear All‚h, the Lord of the 'AlamÓn (mankind, jinns and all that exists)!"
17. So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Z‚limŻn (i.e. polytheists, wrong-doers, disbelievers in All‚h and in His Oneness, etc.).
YUSUFALI: Hast thou not observed the Hypocrites say to their misbelieving brethren among the People of the Book? - "If ye are expelled, we too will go out with you, and we will never hearken to any one in your affair; and if ye are attacked (in fight) we will help you". But Allah is witness that they are indeed liars.
PICKTHAL: Hast thou not observed those who are hypocrites, (how) they tell their brethren who disbelieve among the People of the Scripture: If ye are driven out, we surely will go out with you, and we will never obey anyone against you, and if ye are attacked we verily will help you. And Allah beareth witness that they verily are liars.
SHAKIR: Have you not seen those who have become hypocrites? They say to those of their brethren who disbelieve from among the followers of the Book: If you are driven forth, we shall certainly go forth with you, and we will never obey any one concerning you, and if you are fought against, we will certainly help you, and Allah bears witness that they are most surely liars.
YUSUFALI: If they are expelled, never will they go out with them; and if they are attacked (in fight), they will never help them; and if they do help them, they will turn their backs; so they will receive no help.
PICKTHAL: (For) indeed if they are driven out they go not out with them, and indeed if they are attacked they help them not, and indeed if they had helped them they would have turned and fled, and then they would not have been victorious.
SHAKIR: Certainly if these are driven forth, they will not go forth with them, and if they are fought against, they will not help them, and even if they help-them, they will certainly turn (their) backs, then they shall not be helped.
YUSUFALI: Of a truth ye are stronger (than they) because of the terror in their hearts, (sent) by Allah. This is because they are men devoid of understanding.
PICKTHAL: Ye are more awful as a fear in their bosoms than Allah. That is because they are a folk who understand not.
SHAKIR: You are certainly greater in being feared in their hearts than Allah; that is because they are a people who do not understand
YUSUFALI: They will not fight you (even) together, except in fortified townships, or from behind walls. Strong is their fighting (spirit) amongst themselves: thou wouldst think they were united, but their hearts are divided: that is because they are a people devoid of wisdom.
PICKTHAL: They will not fight against you in a body save in fortified villages or from behind walls. Their adversity among themselves is very great. Ye think of them as a whole whereas their hearts are divers. That is because they are a folk who have no sense.
SHAKIR: They will not fight against you in a body save in fortified towns or from behind walls; their fighting between them is severe, you may think them as one body, and their hearts are disunited; that is because they are a people who have no sense.
YUSUFALI: Like those who lately preceded them, they have tasted the evil result of their conduct; and (in the Hereafter there is) for them a grievous Penalty;-
PICKTHAL: On the likeness of those (who suffered) a short time before them, they taste the ill-effects of their own conduct, and theirs is painful punishment.
SHAKIR: Like those before them shortly; they tasted the evil result of their affair, and they shall have a painful punishment.
YUSUFALI: (Their allies deceived them), like the Evil One, when he says to man, "Deny Allah": but when (man) denies Allah, (the Evil One) says, "I am free of thee: I do fear Allah, the Lord of the Worlds!"
PICKTHAL: (And the hypocrites are) on the likeness of the devil when he telleth man to disbelieve, then, when he disbelieveth saith: Lo! I am quit of thee. Lo! I fear Allah, the Lord of the Worlds.
SHAKIR: Like the Shaitan when he says to man: Disbelieve, but when he disbelieves, he says: I am surely clear of you; surely I fear Allah, the Lord of the worlds.
YUSUFALI: The end of both will be that they will go into the Fire, dwelling therein for ever. Such is the reward of the wrong-doers.
PICKTHAL: And the consequence for both will be that they are in the Fire, therein abiding. Such is the reward of evil-doers.
SHAKIR: Therefore the end of both of them is that they are both in the fire to abide therein, and that is the reward of the unjust.
59 : 18
18. Ya ayyuha allatheena amanoo ittaqoo Allaha waltanthur nafsun ma qaddamat lighadin waittaqoo Allaha inna Allaha khabeerun bima taAAmaloona
O those of you who believe! Fear Allah and let every soul look to the provision it has made today for the morrow! And discharge your duty to Allah, for He is best aware of what you do!
59 : 19
19. Wala takoonoo kaallatheena nasoo Allaha faansahum anfusahum ola-ika humu alfasiqoona
And be not like those who forgot Allah because of which Allah caused them to forget their own souls! They are the invidious!
59 : 20
20. La yastawee as-habu alnnari waas-habu aljannati as-habu aljannati humu alfa-izoona
By no means are the dwellers of the Fire and the dwellers of the Garden alike! It is only the dwellers of the Garden who emerge triumphant!
59 : 21
21. Law anzalna hatha alqur-ana AAala jabalin laraaytahu khashiAAan mutasaddiAAan min khashyati Allahi watilka al-amthalu nadribuha lilnnasi laAAallahum yatafakkaroona
Had We caused this Qur'aan to descend on a mountain, you (O Mohammed) would have seen it crumble into dust in awe of Allah! And We quote these examples for mankind so that they may introspect!
59 : 22
22. Huwa Allahu allathee la ilaha illa huwa AAalimu alghaybi waalshshahadati huwa alrrahmanu alrraheemu
He is Allah besides whom there is no other god! He is aware of that which is hidden and of that which is exposed! He is the Munificent and the Merciful!
59 : 23
23. Huwa Allahu allathee la ilaha illa huwa almaliku alquddoosu alssalamu almu/minu almuhayminu alAAazeezu aljabbaru almutakabbiru subhana Allahi AAamma yushrikoona
He is Allah besides Whom there is no god! He is the Sovereign Lord, the most Hallowed, the Peacemaker, the Defender of Faith, the Saviour, the Meritorious, the Magnificent, the Almighty! May Allah be Glorified from all that which they ascribe to Him as partners!
59 : 24
24. Huwa Allahu alkhaliqu albari-o almusawwiru lahu al-asmao alhusna yusabbihu lahu ma fee alssamawati waal-ardi wahuwa alAAazeezu alhakeemu
He is Allah who Creates and Procreates and Incarnates! His are the most beautiful names and to Him pay tribute whatever is there in the heavens and upon the earth. And He is the Omnipotent, the Sagacious! (R)
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
18. O you who believe! Fear All‚h and keep your duty to Him. And let every person look to what he has sent forth for the morrow, and fear All‚h. Verily, All‚h is All-Aware of what you do .
19. And be not like those who forgot All‚h (i.e. became disobedient to All‚h) and He caused them to forget their ownselves, (let them to forget to do righteous deeds). Those are the F‚siqŻn (rebellious, disobedient to All‚h).
20. Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.
21. Had We sent down this Qur'‚n on a mountain, you would surely have seen it humbling itself and rending asunder by the fear of All‚h. Such are the parables which We put forward to mankind that they may reflect .
22. He is All‚h, than Whom there is L‚ il‚ha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen (open). He is the Most Beneficent, the Most Merciful.
23. He is All‚h than Whom there is L‚ il‚ha illa Huwa (none has the right to be worshipped but He) the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Glory be to All‚h! (High is He) above all that they associate as partners with Him.
24. He is All‚h, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.
YUSUFALI: O ye who believe! Fear Allah, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear Allah: for Allah is well-acquainted with (all) that ye do.
PICKTHAL: O ye who believe! Observe your duty to Allah. And let every soul look to that which it sendeth on before for the morrow. And observe your duty to Allah. Lo! Allah is Informed of what ye do.
SHAKIR: O you who believe! be careful of (your duty to) Allah, and let every soul consider what it has sent on for the morrow, and be careful of (your duty to) Allah; surely Allah is Aware of what you do.
YUSUFALI: And be ye not like those who forgot Allah; and He made them forget their own souls! Such are the rebellious transgressors!
PICKTHAL: And be not ye as those who forgot Allah, therefor He caused them to forget their souls. Such are the evil-doers.
SHAKIR: And be not like those who forsook Allah, so He made them forsake their own souls: these it is that are the transgressors.
YUSUFALI: Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden, that will achieve Felicity.
PICKTHAL: Not equal are the owners of the Fire and the owners of the Garden. The owners of the Garden, they are the victorious.
SHAKIR: Not alike are the inmates of the fire and the dwellers of the garden: the dwellers of the garden are they that are the achievers.
YUSUFALI: Had We sent down this Qur'an on a mountain, verily, thou wouldst have seen it humble itself and cleave asunder for fear of Allah. Such are the similitudes which We propound to men, that they may reflect.
PICKTHAL: If We had caused this Qur'an to descend upon a mountain, thou (O Muhammad) verily hadst seen it humbled, rent asunder by the fear of Allah. Such similitudes coin We for mankind that haply they may reflect.
SHAKIR: Had We sent down this Quran on a mountain, you would certainly have seen it falling down, splitting asunder because of the fear of Allah, and We set forth these parables to men that they may reflect.
YUSUFALI: Allah is He, than Whom there is no other god;- Who knows (all things) both secret and open; He, Most Gracious, Most Merciful.
PICKTHAL: He is Allah, than Whom there is no other Allah, the Knower of the Invisible and the Visible. He is the Beneficent, Merciful.
SHAKIR: He is Allah besides Whom there is no god; the Knower of the unseen and the seen; He is the Beneficent, the Merciful
YUSUFALI: Allah is He, than Whom there is no other god;- the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they attribute to Him.
PICKTHAL: He is Allah, than Whom there is no other Allah, the Sovereign Lord, the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).
SHAKIR: He is Allah, besides Whom there is no god; the King, the Holy, the Giver of peace, the Granter of security, Guardian over all, the Mighty, the Supreme, the Possessor of every greatness Glory be to Allah from what they set up (with Him).
YUSUFALI: He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory: and He is the Exalted in Might, the Wise.
PICKTHAL: He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.
SHAKIR: He is Allah the Creator, the Maker, the Fashioner; His are the most excellent names; whatever is in the heavens and the earth declares His glory; and He is the Mighty, the Wise.