Al-Quran Surah 28. Al-Qasas, Ayah 56

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إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ ۚ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ


Asad : VERILY, thou canst not guide aright everyone whom thou lovest: but it is God who guides him that wills [to be guided];55 and He is fully aware of all who would let themselves be guided.56
Khattab :

You surely cannot guide whoever you like ˹O Prophet˺, but it is Allah Who guides whoever He wills, and He knows best who are ˹fit to be˺ guided.

Malik : O Prophet, you cannot give guidance to whom you wish, it is Allah Who gives guidance to whom He pleases, and He is quite aware of those who are guided.
Pickthall : Lo! thou (O Muhammad) guidest not whom thou lovest, but Allah guideth whom He will. And He is best aware of those who walk aright.
Yusuf Ali : It is true thou wilt not be able to guide everyone whom thou lovest: but Allah guides those whom He will and He knows best those who receive guidance. 3388
Transliteration : Innaka la tahdee man ahbabta walakinna Allaha yahdee man yashao wahuwa aAAlamu bialmuhtadeena
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Asad   
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Asad 55 Or: "God guides whomever He wills" - either of these two renderings being syntactically correct. According to several extremely well-authenticated Traditions, the above verse relates to the Prophet's inability to induce his dying uncle Abu Talib, whom he loved dearly and who had loved and protected him throughout his life, to renounce the pagan beliefs of his ancestors and to profess faith in God's oneness. Influenced by Abu Jahl and other Meccan chieftains, Abu Talib died professing, in his own words, "the creed of 'Abd al-Muttalib" (Bukhari) or, according to another version (quoted by Tabari), "the creed of my ancestors (al-ashyakh)". However, the Qur'anic statement "thou canst not guide aright everyone whom thou lovest" has undoubtedly a timeless import as well: it stresses the inadequacy of all human endeavours to "convert" any other person, however loving and loved, to one's own beliefs, or to prevent him from falling into what one regards as error, unless that person wills to be so guided.
Asad   
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Asad 56 The above rendering of the expression al-muhtadin conforms to the interpretations offered in this context by many classical commentators - e.g., "those who accept guidance" (Zamakhshari), "everyone who in time would find the right way" (Razi), "those who are prepared (musta'iddin) for it" (Baydawi), "all who deserve guidance" (Ibn Kathir), and so forth. Thus, God's guidance is but the final act of His grace with which He rewards all who desire to be guided. For a further consideration of this problem, the reader is referred to Zamakhshari's illuminating remarks quoted in note [4] on 14:4.her with thee, we would be snatched away from our land" (or "our soil").

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Yusuf Ali   
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Yusuf Ali 3388 The immediate occasion for this was the death of Abu Talib, an uncle whom the holy Prophet loved dearly and who had befriended and protected him. The Prophet was naturally anxious that he should die in the profession of the true Faith, but the pagan Quraish leaders persuaded him to remain true to the faith of his fathers. This was an occasion of disappointment and grief to the Prophet. We are told that in such circumstances we should not grieve. All whom we love do not necessarily share our views or beliefs. We must not judge. Allah will guide whom He pleases and as He pleases. He alone knows the true inwardness of things.

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