Surah Mujadilah Ayat 22 Hindi translation

Surah Mujadilah Ayat 22 meaning in Hindi

तुम उन लोगों को ऐसा कभी नहीं पाओगे जो अल्लाह और अन्तिम दि पर ईमान रखते है कि वे उन लोगों से प्रेम करते हो जिन्होंने अल्लाह और उसके रसूल का विरोध किया, यद्यपि वे उनके अपने बाप हों या उनके अपने बेटे हो या उनके अपने भाई या उनके अपने परिवारवाले ही हो। वही लोग हैं जिनके दिलों में अल्लाह ने ईमान को अंकित कर दिया है और अपनी ओर से एक आत्मा के द्वारा उन्हें शक्ति दी है। और उन्हें वह ऐसे बाग़ों में दाख़िल करेगा जिनके नीचे नहरें बह रही होंगी; जहाँ वे सदैव रहेंगे। अल्लाह उनसे राज़ी हुआ और वे भी उससे राज़ी हुए। वे अल्लाह की पार्टी के लोग है। सावधान रहो, निश्चय ही अल्लाह की पार्टीवाले ही सफल है

Quran Urdu translation

جو لوگ خدا پر اور روز قیامت پر ایمان رکھتے ہیں تم ان کو خدا اور اس کے رسول کے دشمنوں سے دوستی کرتے ہوئے نہ دیکھو گے۔ خواہ وہ ان کے باپ یا بیٹے یا بھائی یا خاندان ہی کے لوگ ہوں۔ یہ وہ لوگ ہیں جن کے دلوں میں خدا نے ایمان (پتھر پر لکیر کی طرح) تحریر کردیا ہے اور فیض غیبی سے ان کی مدد کی ہے۔ اور وہ ان کو بہشتوں میں جن کے تلے نہریں بہہ رہی ہیں داخل کرے گا ہمیشہ ان میں رہیں گے۔ خدا ان سے خوش اور وہ خدا سے خوش۔ یہی گروہ خدا کا لشکر ہے۔ (اور) سن رکھو کہ خدا ہی کا لشکر مراد حاصل کرنے والا ہے

Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi

(58:22) You shall not find a people who believe in Allah and the Last Day befriending those who oppose Allah and His Messenger even though they be their fathers or their sons or their brothers or their kindred. *37 He has inscribed faith in their hearts and has strengthened them with a spirit from Him, and He shall make them enter Gardens beneath which rivers flow. Therein they shall abide. Allah is well-pleased with them, and they are well-pleased with Him. They belong to Allah's party. Verily Allah's party shall prosper.

You will not find a people who believe in Allah and the meaning

*37) Two things have been stated in this verse: first, a matter of principle, and the second, a statement of fact. The matter of principle is that faith in the true Religion and love of the opponents of the Religion are contradictory things, which cannot conceivably co-exist in one and the same place. It is absolutely impossible that love of the Faith and love of the enemies of Allah and His Messenger should co-exist in one and the same heart, just as a person's love for himself and his love for his enemy cannot co-exist in his heart simultaneously This is as if to say: 'lf you sec a person who professes the Faith as well as keeps relations of love with the opponents of Islam, you should never be involved in the misunderstanding that he might perhaps be true in his profession in spite of his this attitude and conduct. Likewise, the people who have established relations with Islam and the opponents of Islam simultaneously, should themselves also consider their position well and see what they actually are. Are they believers or hypocrites? And what actually they want to be to they want to live as believers or as hypocrites? If they have any righteousness left in them. and any feeling that from the. moral viewpoint hypocrisy is the meanest and most abject attitude for man, they should give up their attempt to ride in two boats simultaneously. Faith wants them to be decisive. If they want to remain believers, they should sever and sacrifice all those connections that clash with their relationship with Islam; if they hold another relation dearer to themselves than the relationship with Islam, then they should better give up their false profession of Islam.
Here, Allah has not just stated the principle but has also presented the actual fact as a model before those who professed the Faith. The true believers had in actual fact severed all connections that clashed with their relationship with Allah's Religion. This had been witnessed by entire Arabia in the' battles of Badr and Uhud. The emigrants from Makkah had fought against their own tribe and closest kinsmen only for the sake of Allah and His Religion. Hadrat Abu `Ubaidah killed his father, 'Abdullah bin al-jarrah. Hadrat Mus`ab bin `Umair killed his brother, 'Ubaid bin `Umair; Hadrat Umar killed his maternal uncle, 'As bin Hisham bin Mughirah; Hadrat 'Abu Bakr became ready to fight his son 'Abdur Rahman Hadrat 'Ali, Hadrat Hamzah and Hadrat 'Ubaidah bin al-Harith killed 'Utbah, Shaibah and Walid bin `Utbah, who were their close kinsmen. About the _prisoners of war captured at Badr, Hadrat 'Umar gave the opinion that they should aII be put to the sword, and proposed that a relative should kill a relative. In the same battle of Badr when Hadrat Mus'ab bin 'Umair saw that an Ansari Muslim had captured his real brother, Abu 'Aziz bin `Umair, and was tying him, he shouted out to him, saying: "Tic him tight: his mother is a rich woman she will pay you a large ransom." Abu 'Aziz said: `You are a brother and say this?' Hadrat Mus'ab replied: "Not you, but this Ansari; Muslim is my brother now, who has captured you. " In the same battle of Badr Abul ' As. , the son-in-law ofthe Holy Prophet (upon whom he Allah's peace), was taken a prisoner and was shown no special favour any different from the other prisoners on account of his relationship with the Holy Prophet. Thus. the world was made a witness to the actual tact and shown the character of the sincere Muslims and their profound relationship with AIIah and His Messenger. Dailami has related this invocation of the Holy Prophet (upon whom be Allah's peace) on the authority of Hadrat Mu'adh: "Alla-humma la taj al li-fajir-in (and according to another tradition, il-fasiq-in) 'alayya yadan wa la ni mata fa -yuwadda-hu qalbi fa-inni wajad-tu fima uhitu ilayya la tajidu qaum-an yu minuna billahi wal-yaum il-akhir-i yuwaaddiuaa man haadd-Allahs wa Rasulahu: "O God, Iet not the wicked (and according to another tradition, the sinful) do me a favour because of which I may have love for him in my heart, for in the Revelation sent down by You, I have also found this: 'You will never find any people who believe in AIIah and the Last Day loving those who oppose Allah and His Messenger'."