Al-Quran Surah 9. At-Tauba, Ayah 115

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وَمَا كَانَ اللَّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّىٰ يُبَيِّنَ لَهُمْ مَا يَتَّقُونَ ۚ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

Asad : And God would never - after having invited them to His guidance - condemn people for going astray150 ere He has made [entirely] clear unto them of what they should beware. Verily, God has full knowledge of everything.151
Khattab :

Allah would never consider a people deviant after He has guided them, until He makes clear to them what they must avoid. Surely Allah has ˹full˺ knowledge of everything.

Malik : It is not the way of Allah to confound people after He has guided them, until He makes clear to them what they should guard against; surely Allah has the knowledge of everything.
Pickthall : It was never Allah's (part) that he should send a folk astray after He had guided them until He had made clear unto them what they should avoid. Lo! Allah is Aware of all things.
Yusuf Ali : And Allah will not mislead a people after He hath Guided them in order that He may make clear to them what to fear (and avoid) for Allah hath knowledge of all things. 1367
Transliteration : Wama kana Allahu liyudilla qawman baAAda ith hadahum hatta yubayyina lahum ma yattaqoona inna Allaha bikulli shayin AAaleemun
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Asad 150 Lit., "it is not for God" - i.e., it is not compatible with God's omniscience and majesty -"that He should cause people to go astray after He has guided them". My rendering of the phrase "that He should cause people to go astray" as "condemn people for going astray" is based on the interpretation given to it by some of the greatest classical commentators (e.g., Tabari, Razi). As regards the phrase, "after He has guided them", Razi interprets it as meaning "after He has invited them to the way of rectitude (ar-rushd)".
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Asad 151 Most of the commentators assume that the people referred to are the believers who, before the revelation of {verse 113}, used to pray to God that He grant His forgiveness to their relatives and friends who had died in the state of shirk ("ascribing divinity to aught beside God"): in other words, the believers need not fear to be taken to task for something which they did before the prohibition laid down in verse {113} was revealed (i.e., "ere He has made clear unto them of what they should beware"). However, Razi advances also an alternative interpretation of verse {115}, suggesting that it is meant to explain the severity with which the whole of this surah condemns the deniers of the truth and the hypocrites who are going astray after God "has made clear unto them of what they should beware". (See in this connection {6:131-132} and the corresponding notes.) This interpretation is, to my mind, the more plausible of the two, and particularly so in view of the sequence (verse {116}).

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Yusuf Ali   
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Yusuf Ali 1367 Allah's clear commands are given, so that Believers may not be misled by their human frailty into unbecoming conduct.

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