Al-Quran Surah 3. Al-i'Imran, Ayah 161

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وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ ۚ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ


Asad : AND IT IS not conceivable that a prophet should deceive123 - since he who deceives shall be faced with his deceit on the Day of Resurrection, when every human being shall be repaid in full for whatever he has done, and none shall be wronged.
Khattab :

It is not appropriate for a prophet to illegally withhold spoils of war. And whoever does so, it will be held against them on the Day of Judgment. Then every soul will be paid in full for what it has done, and none will be wronged.

Malik : It is not conceivable that any Prophet would hold back from the spoils of war; for anyone who holds back shall bring along whatever he has been withholding on the Day of Resurrection; then every soul shall be paid back in full what it has earned and they shall not be dealt with unjustly.
Pickthall : It is not for any Prophet to deceive (mankind). Whoso deceiveth will bring his deceit with him on the Day of Resurrection. Then every soul will be paid in full what it hath earned; and they will not be wronged.
Yusuf Ali : No prophet could (ever) be false to his trust. If any person is so false He shall on the Day of Judgment restore what he misappropriated; then shall every soul receive its due whatever it earned and none shall be dealt with unjustly. 472
Transliteration : Wama kana linabiyyin an yaghulla waman yaghlul yati bima ghalla yawma alqiyamati thumma tuwaffa kullu nafsin ma kasabat wahum la yuthlamoona
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Asad   
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Asad 123 I.e., by attributing his own opinions to God, and then appealing to the believers to place their trust in Him alone. However contrary to reason such deceit may be, it is a common view among non-believers that the Prophet himself "composed" the Qur'an and thereupon falsely attributed it to divine revelation.

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Yusuf Ali   
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Yusuf Ali 472 Besides the gentleness of his nature, Al-Mustafa was known from his earliest life for his trustworthiness. Hence his title of Al-Amin. Unscrupulous people often read their own low motives into other men, and their accusation, which is meant to injure, fastens on the various virtues for which the man they attack is well known. Some of the Hypocrites after Uhud raised some doubts about the division of the spoils, thinking to sow the seeds of poison in the hearts of the men who had deserted their posts in their craving for booty. Those low suspicions were never believed in by any sensible people, and they have no interest for us now. But the general principles here declared are of eternal value. (1) Prophets of Allah do not act from unworthy motives. (2) Those who act from such motives are the lowest of creatures, and they will make no profit, (3) A prophet of Allah is not to be judged by the same standard as a greedy creature. (4) in Allah's eyes there are various grades of men, and we must try to understand and appreciate such grades. If we trust our Leader, we shall not question his honesty without cause. If he is dishonest, he is not fit to be a leader.

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