سُوْرَةُ الْمُجَادَلَةِ
Surah Al-Mujaadila (58) — Ayah 22
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَـٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَـٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَـٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ ﴿22﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And He will admit them to Gardens (Paradise) under which rivers flow to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.
Word by Word — Arabic, Transliteration & Meaning
لَّا
lā
You will not find
تَجِدُ
tajidu
You will not find
قَوْمًۭا
qawman
a people
يُؤْمِنُونَ
yu'minūna
who believe
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ
l-ākhiri
the Last
يُوَآدُّونَ
yuwāddūna
loving
مَنْ
man
(those) who
حَآدَّ
ḥādda
oppose
ٱللَّهَ
l-laha
Allah
وَرَسُولَهُۥ
warasūlahu
and His Messenger
وَلَوْ
walaw
even if
كَانُوٓا۟
kānū
they were
ءَابَآءَهُمْ
ābāahum
their fathers
أَوْ
aw
or
أَبْنَآءَهُمْ
abnāahum
their sons
أَوْ
aw
or
إِخْوَٰنَهُمْ
ikh'wānahum
their brothers
أَوْ
aw
or
عَشِيرَتَهُمْ ۚ
ʿashīratahum
their kindred
أُو۟لَـٰٓئِكَ
ulāika
Those
كَتَبَ
kataba
He has decreed
فِى
fī
within
قُلُوبِهِمُ
qulūbihimu
their hearts
ٱلْإِيمَـٰنَ
l-īmāna
faith
وَأَيَّدَهُم
wa-ayyadahum
and supported them
بِرُوحٍۢ
birūḥin
with a spirit
مِّنْهُ ۖ
min'hu
from Him
وَيُدْخِلُهُمْ
wayud'khiluhum
And He will admit them
جَنَّـٰتٍۢ
jannātin
(to) Gardens
تَجْرِى
tajrī
flow
مِن
min
from
تَحْتِهَا
taḥtihā
underneath it
ٱلْأَنْهَـٰرُ
l-anhāru
the rivers
خَـٰلِدِينَ
khālidīna
will abide forever
فِيهَا ۚ
fīhā
in it
رَضِىَ
raḍiya
Allah is pleased
ٱللَّهُ
l-lahu
Allah is pleased
عَنْهُمْ
ʿanhum
with them
وَرَضُوا۟
waraḍū
and they are pleased
عَنْهُ ۚ
ʿanhu
with Him
أُو۟لَـٰٓئِكَ
ulāika
Those
حِزْبُ
ḥiz'bu
(are the) party
ٱللَّهِ ۚ
l-lahi
(of) Allah
أَلَآ
alā
No doubt
إِنَّ
inna
Indeed
حِزْبَ
ḥiz'ba
(the) party
ٱللَّهِ
l-lahi
(of) Allah
هُمُ
humu
they
ٱلْمُفْلِحُونَ
l-muf'liḥūna
(are) the successful ones
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
22. 1. In this verse, Allah Almighty has clarified that those who are perfect in faith in Allah and faith in the Hereafter do not have love or affection for the enemies of Allah and His Messenger ﷺ. In other words, faith and love/support for the enemies of Allah and His Messenger ﷺ cannot coexist in one heart. This subject has been mentioned in several other places in the Quran as well, for example (لَا يَتَّخِذِ الْمُؤْمِنُوْنَ الْكٰفِرِيْنَ اَوْلِيَاۗءَ مِنْ دُوْنِ الْمُؤْمِنِيْنَ ۚ وَمَنْ يَّفْعَلْ ذٰلِكَ فَلَيْسَ مِنَ اللّٰهِ فِيْ شَيْءٍ اِلَّآ اَنْ تَتَّقُوْا مِنْھُمْ تُقٰىةً ۭ وَيُحَذِّرُكُمُ اللّٰهُ نَفْسَهٗ ۭ وَاِلَى اللّٰهِ الْمَصِيْرُ 28) 3. Aal-e-Imran:28), (قُلْ اِنْ كَانَ اٰبَاۗؤُكُمْ وَاَبْنَاۗؤُكُمْ وَاِخْوَانُكُمْ وَاَزْوَاجُكُمْ وَعَشِيْرَتُكُمْ وَاَمْوَالُۨ اقْتَرَفْتُمُوْهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسٰكِنُ تَرْضَوْنَهَآ اَحَبَّ اِلَيْكُمْ مِّنَ اللّٰهِ وَرَسُوْلِهٖ وَجِهَادٍ فِيْ سَبِيْلِهٖ فَتَرَبَّصُوْا حَتّٰي يَاْتِيَ اللّٰهُ بِاَمْرِهٖ ۭ وَاللّٰهُ لَا يَهْدِي الْقَوْمَ الْفٰسِقِيْنَ 24) 9. At-Tawbah:24), etc.
22. 2. This is because their faith prevents them from loving them, and the consideration of faith is more important and necessary than the love and consideration of fatherhood, sonship, brotherhood, and family or clan ties. Thus, the noble Companions (may Allah be pleased with them) demonstrated this practically: a Muslim Companion did not hesitate to kill his father, his son, his brother, his uncle, maternal uncle, and other relatives if they were among those fighting alongside the disbelievers in support of disbelief. Such examples are recorded in books of history and biographies. In this context, the incident of the Battle of Badr is also noteworthy: when there was a consultation regarding the prisoners of Badr, whether they should be released for ransom or killed, Umar (may Allah be pleased with him) suggested that each disbelieving prisoner should be handed over to his relative so that he himself would kill him with his own hands. Allah Almighty liked Umar’s (may Allah be pleased with him) suggestion. For details, see the footnote of (مَا كَانَ لِنَبِيٍّ اَنْ يَّكُوْنَ لَهٗٓ اَسْرٰي حَتّٰي يُثْخِنَ فِي الْاَرْضِ ۭتُرِيْدُوْنَ عَرَضَ الدُّنْيَا ڰ وَاللّٰهُ يُرِيْدُ الْاٰخِرَةَ ۭوَاللّٰهُ عَزِيْزٌ حَكِيْمٌ 67) 8. Al-Anfal:67).
22. 3. That is, He has made it firm and strong.
22. 4. By "spirit" is meant His special help, or the light of faith which they attained due to their aforementioned quality.
22. 5. That is, when these earliest Muslim Companions (may Allah be pleased with them) became displeased with their relatives on the basis of faith, to the extent that they did not hesitate to kill them with their own hands, then in return, Allah rewarded them with His pleasure and showered such blessings upon them that they too became pleased with Allah. Therefore, the honor mentioned in the verse "رضی اللہ عنھم ورضوا عنہ" (Allah is pleased with them and they are pleased with Him), although it was not revealed specifically about the Companions (may Allah be pleased with them), they are its foremost and most complete example. Thus, keeping in view its literal meaning, every Muslim who possesses these mentioned qualities can become deserving of it, just as, in terms of literal meaning, the supplicatory phrase (علیہ الصلوۃ والسلام) can be applied to every Muslim person. However, Ahl al-Sunnah, departing from its literal meaning, have declared it impermissible to say or write for anyone other than the Companions (may Allah be pleased with them) and the Prophets (peace be upon them), and not for anyone else. These are, in a way, distinguishing marks: "رضی اللہ عنہ" for the Companions, and "علیہم الصلواۃ والسلام" for the noble Prophets. It is similar to how "رحمہ اللہ" (may Allah have mercy on him) or "اللہ اس پر رحم فرمائے" (may Allah have mercy on him) can, in the literal sense, be applied to both the living and the dead, since it is a supplicatory phrase needed by both. However, its usage has become specific to the dead, so it is not used for the living.
22. 6. That is, this very group of believers will attain success, while others, in comparison to them, will be as if they are completely deprived of success, just as in reality they will be deprived in the Hereafter.
22. 2. This is because their faith prevents them from loving them, and the consideration of faith is more important and necessary than the love and consideration of fatherhood, sonship, brotherhood, and family or clan ties. Thus, the noble Companions (may Allah be pleased with them) demonstrated this practically: a Muslim Companion did not hesitate to kill his father, his son, his brother, his uncle, maternal uncle, and other relatives if they were among those fighting alongside the disbelievers in support of disbelief. Such examples are recorded in books of history and biographies. In this context, the incident of the Battle of Badr is also noteworthy: when there was a consultation regarding the prisoners of Badr, whether they should be released for ransom or killed, Umar (may Allah be pleased with him) suggested that each disbelieving prisoner should be handed over to his relative so that he himself would kill him with his own hands. Allah Almighty liked Umar’s (may Allah be pleased with him) suggestion. For details, see the footnote of (مَا كَانَ لِنَبِيٍّ اَنْ يَّكُوْنَ لَهٗٓ اَسْرٰي حَتّٰي يُثْخِنَ فِي الْاَرْضِ ۭتُرِيْدُوْنَ عَرَضَ الدُّنْيَا ڰ وَاللّٰهُ يُرِيْدُ الْاٰخِرَةَ ۭوَاللّٰهُ عَزِيْزٌ حَكِيْمٌ 67) 8. Al-Anfal:67).
22. 3. That is, He has made it firm and strong.
22. 4. By "spirit" is meant His special help, or the light of faith which they attained due to their aforementioned quality.
22. 5. That is, when these earliest Muslim Companions (may Allah be pleased with them) became displeased with their relatives on the basis of faith, to the extent that they did not hesitate to kill them with their own hands, then in return, Allah rewarded them with His pleasure and showered such blessings upon them that they too became pleased with Allah. Therefore, the honor mentioned in the verse "رضی اللہ عنھم ورضوا عنہ" (Allah is pleased with them and they are pleased with Him), although it was not revealed specifically about the Companions (may Allah be pleased with them), they are its foremost and most complete example. Thus, keeping in view its literal meaning, every Muslim who possesses these mentioned qualities can become deserving of it, just as, in terms of literal meaning, the supplicatory phrase (علیہ الصلوۃ والسلام) can be applied to every Muslim person. However, Ahl al-Sunnah, departing from its literal meaning, have declared it impermissible to say or write for anyone other than the Companions (may Allah be pleased with them) and the Prophets (peace be upon them), and not for anyone else. These are, in a way, distinguishing marks: "رضی اللہ عنہ" for the Companions, and "علیہم الصلواۃ والسلام" for the noble Prophets. It is similar to how "رحمہ اللہ" (may Allah have mercy on him) or "اللہ اس پر رحم فرمائے" (may Allah have mercy on him) can, in the literal sense, be applied to both the living and the dead, since it is a supplicatory phrase needed by both. However, its usage has become specific to the dead, so it is not used for the living.
22. 6. That is, this very group of believers will attain success, while others, in comparison to them, will be as if they are completely deprived of success, just as in reality they will be deprived in the Hereafter.
