Surah Mujadila Ayat 5 in Arabic Text
Here you can read various translations of verse 5
Indeed, those who oppose Allah and His Messenger are abased as those before them were abased. And We have certainly sent down verses of clear evidence. And for the disbelievers is a humiliating punishment.
Those who resist Allah and His Messenger will be humbled to dust, as were those before them: for We have already sent down Clear Signs. And the Unbelievers (will have) a humiliating Penalty,-
Verily those who oppose Allah and His Messenger shall be brought low even as those before them were brought low. Surely We have sent down Clear Signs; and a humiliating chastisement awaits the unbelievers;
Verily, those who oppose Allah and His Messenger (Muhammad SAW) will be disgraced, as those before them (among the past nation), were disgraced. And We have sent down clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). And for the disbelievers is a disgracing torment.
Lo! those who oppose Allah and His messenger will be abased even as those before them were abased; and We have sent down clear tokens, and for disbelievers is a shameful doom
Surely (the ones) who contravene Allah and His Messenger will be suppressed, even as the ones even before them were suppressed. And We have already sent down signs, supremely evident (signs), and for the disbelievers is a degrading torment.
Those who oppose God and His Messenger will be brought low, like those before them: We have revealed clear messages, and humiliating torment awaits those who ignore them,
Quran 58 Verse 5 Explanation
For those looking for commentary to help with the understanding of Surah Mujadila ayat 5, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(58:5) Verily those who oppose Allah and His Messenger shall be brought low even as those before them were brought low. Surely We have sent down Clear Signs; and a humiliating chastisement awaits the unbelievers;
14. Those who oppose: Those who do not recognize the bounds set by Allah and instead set some other bounds for themselves. Ibn Jarir Tabari has given this commentary of this verse: That is, the people who resist Allah with regard to the bounds and duties enjoined by Him, and set for themselves some other bounds instead of the bounds set by Him. Baidawi has given this commentary of it: That is, they show hostility towards and dispute with Allah and His Messenger (peace be upon him), or set other bounds for themselves than the bounds set by them, or adopt the bounds set by others. Alusi in his Ruh Al-Maani has concurred with Baidawi in this commentary and cited the statement of Shaikh-ul-Islam Sadullah Chalpi to the effect: In this verse a threat has been held out to those kings and evil rulers who have framed many such rules as are opposed to the bounds set by the Shariah, and called them law. Here, Allama Alusi has dwelt upon the constitutional status (i.e. constitutional from the Islamic viewpoint) of the man made laws as against the Shariah laws and concluded thus:
There can be no doubt in the disbelief of the person who regards this law as commendable and superior to the Shariah and says that it is wiser and better suited to the genius of the people. And when the Shariah injunction in a particular matter is pointed out to him, he is angry, as we have seen some of those who are under the curse of Allah.
15. The word used in the original is kubt, which means to disgrace, to destroy, to curse, to drive off, to push out, to debase. What is meant to be said is that the communities of the former Prophets who resisted Allah and His Messenger (peace be upon him) and rebelled against His commandments have already gone to their doom. Now those from among the Muslims who adopt the same attitude in life will also meet with the same evil end. Whenever the people made their own laws contradictory to divine law, or adopted laws made by others, they were deprived of Allah’s bounty and grace, with the result that their lives were filled with deviations, immoralities and moral and social evils, which caused them to be ultimately degraded and humiliated oven in this world. If the same error now is committed by the community of the Prophet Muhammad (peace be upon him), there is no reason why it should continue to be regarded with favor by Allah and He may go on protecting it from a disgraceful destruction for ever and ever. Allah had neither any ill will against the communities of His former Messengers nor has He any special connection with the community of this Messenger (peace be upon him).
16. A little consideration of the context shows that here two punishments of this attitude have been mentioned: (1) Kubt, i.e. debasement and humiliation of this world. (2) Adhab muhin, i.e. a disgraceful torment that they will suffer in the Hereafter.
5. Verily, those who oppose Allah and His Messenger will be disgraced as those before them were disgraced. And We have sent down clear Ayat. And for the disbelievers is a disgraceful torment. 6. On the Day when Allah will resurrect them all together and inform them of what they did. Allah has kept account of it, while they have forgotten it. And Allah is Witness over all things. 7. Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth There is no Najwa of three but He is their fourth nor of five but He is their sixth nor of less than that or more but He is with them wheresoever they may be. And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allah is the All-Knower of everything.
Allah states that those who defy Him and His Messenger and contradict His commandments,
(will be disgraced as those before them were disgraced) meaning, they will be humiliated, cursed and disgraced, just as what happened to their like were before them,
(And We have sent down clear Ayat.) meaning, none contradicts or opposes them, except a disbeliever, rebellious, sinner,
(And for the disbelievers is a disgraceful torment) meaning, as just recompense for their arrogant refusal to follow, obey and submit to the religion of Allah. Allah the Exalted said,
(On the Day when Allah will resurrect them all together) referring to the Day of Resurrection when He will gather the early and the latter generations in one area,
(and inform them of what they did.) He will tell them all that they did in detail, whether good or evil,
(Allah has kept account of it, while they have forgotten it.) meaning, Allah recorded and kept all these actions, even though they have forgotten what they did,
(And Allah is Witness over all things.) meaning, nothing escapes His knowledge, and no matter is hidden from Him or escapes His complete observation.
Then Allah the Exalted informs of His knowledge encompassing all creation, observing it, hearing their speech and seeing them, wherever they may be and in whatever condition they may be in,
(Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth There is no Najwa of three), i.e., secret consultation of three,
(but He is their fourth — nor of five but He is their sixth — nor of less than that or more but He is with them wheresoever they may be.) meaning, He is watching them, perfectly hearing their speech, whether uttered in public or secret. His angels record all that they say, even though He has better knowledge of it and hears them perfectly, as Allah said;
(Know they not that Allah knows their secret ideas, and their Najwa, and that Allah is the All-Knower of the unseen.) (9:78),
(Or do they think that We hear not their secrets and their private Najwa And Our messengers are by them to record.) (43:80) For this reason, several mentioned that there is a consensus among the scholars that this “with” refers to Allah’s knowledge. There is no doubt that this meaning is true, especially if we add to it the certainty that His hearing encompasses all things, as well as His sight. He, the Exalted and Most Honored, is never lacking in knowing all their affairs,
(And afterwards on the Day of Resurrection He will inform them of what they did. Verily, Allah is the All-Knower of everything.) Imam Ahmad commented, “Allah began the Ayah (58:7) by mentioning His knowledge and ended it by mentioning His knowledge.”
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