They have appointed equals of God to mislead people from His path. Tell them: "Enjoy yourselves (so long as you may). In the end you have to go to Hell."
And they ascribed equals to Allah to mislead from His way; say, “Enjoy a while, for your end will be the fire.”
And they set up compeers to God, that they might lead astray from His way. Say: 'Take your joy! Your homecoming shall be -- the Fire!'
For, they claimed that there are powers that could rival God, and so they strayed from His path. Say: "Enjoy yourselves [in this world], but, verily, the fire will be your journey's end!"
And they have set up compeers unto Allah, that they may lead men astray from His way. Say thou: enjoy, then verily your vending is unto the Fire.
And they set up rivals to Allah, to mislead (men) from His Path! Say: "Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!"
And they set up rivals to God, in order to lead away from His path. Say, “Enjoy yourselves; your destination is the Fire.”
They have set up rivals to Allah that they may lead people astray from His way. Tell them: "Enjoy for a while. You are doomed to end up in the Fire!"
And they set up rivals to Allah, to mislead (men) from His path! Say: "Enjoy (your brief life)! But certainly, your destination is the (Hell) Fire!"
And they set up rivals to Allah that they may mislead (men) from His way. Say: Enjoy life (while ye may) for lo! your journey's end will be the Fire.
They have set up equals to Allah, to lead [people] astray from His way. Say, ‘Enjoy [for a while], for indeed your destination is hellfire!’
They set up rivals with Allah to lead others astray. Say to them: 'Take your pleasure; your arrival shall be the Fire'
And they have attributed to Allah equals to mislead [people] from His way. Say, "Enjoy yourselves, for indeed, your destination is the Fire."
To lead people astray, they claimed their idols were equal to God. (Muhammad), tell them, "Enjoy yourselves and know that the only place for you to go will be hell fire."
And they set up equals with Allah that they may lead (people) astray from His path. Say: Enjoy yourselves, for surely your return is to the fire.
WajaAAaloo lill<u>a</u>hi and<u>a</u>dan liyu<u>d</u>illoo AAan sabeelihi qul tamattaAAoo fainna ma<u>s</u>eerakum il<u>a</u> a<b>l</b>nn<u>a</u>r<b>i</b>
They have set up rivals to God to lead people away from His path. Say, "Enjoy yourselves awhile: you will then proceed to the Fire."
And they set up (idols) as equal to Allah, to mislead (men) from the Path! Say: "Enjoy (your brief power)! But verily ye are making straightway for Hell!"
وَجَعَلُوا۟ لِلَّهِ أَندَادًا لِّيُضِلُّوا۟ عَن سَبِيلِهِۦ قُلْ تَمَتَّعُوا۟ فَإِنَّ مَصِيرَكُمْ إِلَى ٱلنَّارِ
The idolaters made idols and counterparts for Allah so that they would lead their followers away from Allah’s path after they had been lead away from it. O Messenger, say to them: “Enjoy the objects of desire in your possession, and the spreading of doubt in the world. On the Day of Judgment your recompense will be the Hellfire, and you will have no other recompense besides it”.
The idolaters made idols and counterparts for Allah so that they would lead their followers away from Allah’s path after they had been lead away from it. O Messenger, say to them: “Enjoy the objects of desire in your possession, and the spreading of doubt in the world. On the Day of Judgment your recompense will be the Hellfire, and you will have no other recompense besides it”.
<p>Commentary</p><p>Appearing at the beginning of Surah Ibrahim there were subjects related to the mission of messengers and prophets, and to the states of one's ultimate return, and to the Hereafter. Mentioned after that was the commendation of the belief in Tauhid, the Oneness of Allah and, along with it, a condemnation of the profession of disbelief and the ascription of partners in the divinity of Allah which was clarified through examples. Then, those who adopted the later attitude were censured for the reason that they, rather than being grateful for the blessings of Allah Ta’ ala, chose to take the way of ingratitude and rejection.</p><p>Out of the verses cited above, the first deplores the behaviour of disbelievers and polytheists and points out to their evil end. The second verse describes the distinction of believers and tells them to abide by some Divine injunctions in order that they can fulfill the obligation of gratitude. In the third, fourth and fifth verses (32-34), by mentioning the great blessings of Allah Ta` ala, people have been induced that they should not channelize and consume these blessings to promote acts of disobedience to Allah.</p><p>The Explanation of Verses</p><p>The word:	 اَندَاد (andad) is the plural of نِدّ (nidd) which means like and equal. Idols are called 'andad' because the disbelievers, through their deeds, used to regard them the like or equal of God. The word: تَمَتُّعَ (tamattu`) appearing in verse 30 means the driving of temporary benefit out of something. The verse censures the erratic view of disbelievers in that they had set up idols as partners with Allah, and the Holy Prophet ﷺ was asked to warn these people of their coming end. Enjoy the blessings of the mortal world for a while, they were told, but their ultimate abode is the fire of Hell.</p><p>In the second Verse (31), the Holy Prophet ﷺ has been asked: (Though, the disbelievers of Makkah have turned their backs on the favour of Allah and have chosen the way of infidelity, a strange exchange indeed, so then) 'you tell my believing servants that they should establish Salah and be particular about it, and spend in the way of Allah from the sustenance We have given to them, spending it both secretly and openly.' This verse carries significant glad tidings for all believing servants of Allah, and showers on them a great honour indeed. To begin with, Allah Ta’ ala has addressed them as 'His servants.' Then, He attributes the quality of faith to them. And then, He tells them how they can achieve eternal peace and comfort and honour, which is: Be particular and punctual in offering Sal. Avoid being sluggish when the time of Salah becomes due. Do not fall short in observing it as true to its required etiquette. And spend out of the sustenance given to you in My way as well. Here, both forms of spending have been declared to be permissible. This can be done secretly or openly. It means that Sadaqah and Khayrat (charities in the way of Allah) can be given in a way that no one knows about it, or these can be done in a way that others could get to know about it. Some ` Ulama say that the obligatory Zakah and Sadaqatul-Fitr should be given openly so that others are prompted to do the same. As for voluntary (Nafl) Sadaqah and Khayrat, it is better to give these secretly, so that there remains no danger of having done it for the sake of recognition and fair name. However, it all depends on one's intention (Niyyah) and attending conditions. If by doing it openly and publi-cly, there emerges the least likelihood of having done it for the sake of name and fame, the intrinsic merit of the charity (Sadaqah) so given is destroyed, whether obligatory (Fard) or voluntary (Nafl). If the intention is that others may also be induced to do the same, then, open and pronounced giving is permissible both in what is obligatory (Fard) and what is voluntary (Nafl).</p>
CommentaryAppearing at the beginning of Surah Ibrahim there were subjects related to the mission of messengers and prophets, and to the states of one's ultimate return, and to the Hereafter. Mentioned after that was the commendation of the belief in Tauhid, the Oneness of Allah and, along with it, a condemnation of the profession of disbelief and the ascription of partners in the divinity of Allah which was clarified through examples. Then, those who adopted the later attitude were censured for the reason that they, rather than being grateful for the blessings of Allah Ta’ ala, chose to take the way of ingratitude and rejection.Out of the verses cited above, the first deplores the behaviour of disbelievers and polytheists and points out to their evil end. The second verse describes the distinction of believers and tells them to abide by some Divine injunctions in order that they can fulfill the obligation of gratitude. In the third, fourth and fifth verses (32-34), by mentioning the great blessings of Allah Ta` ala, people have been induced that they should not channelize and consume these blessings to promote acts of disobedience to Allah.The Explanation of VersesThe word:	 اَندَاد (andad) is the plural of نِدّ (nidd) which means like and equal. Idols are called 'andad' because the disbelievers, through their deeds, used to regard them the like or equal of God. The word: تَمَتُّعَ (tamattu`) appearing in verse 30 means the driving of temporary benefit out of something. The verse censures the erratic view of disbelievers in that they had set up idols as partners with Allah, and the Holy Prophet ﷺ was asked to warn these people of their coming end. Enjoy the blessings of the mortal world for a while, they were told, but their ultimate abode is the fire of Hell.In the second Verse (31), the Holy Prophet ﷺ has been asked: (Though, the disbelievers of Makkah have turned their backs on the favour of Allah and have chosen the way of infidelity, a strange exchange indeed, so then) 'you tell my believing servants that they should establish Salah and be particular about it, and spend in the way of Allah from the sustenance We have given to them, spending it both secretly and openly.' This verse carries significant glad tidings for all believing servants of Allah, and showers on them a great honour indeed. To begin with, Allah Ta’ ala has addressed them as 'His servants.' Then, He attributes the quality of faith to them. And then, He tells them how they can achieve eternal peace and comfort and honour, which is: Be particular and punctual in offering Sal. Avoid being sluggish when the time of Salah becomes due. Do not fall short in observing it as true to its required etiquette. And spend out of the sustenance given to you in My way as well. Here, both forms of spending have been declared to be permissible. This can be done secretly or openly. It means that Sadaqah and Khayrat (charities in the way of Allah) can be given in a way that no one knows about it, or these can be done in a way that others could get to know about it. Some ` Ulama say that the obligatory Zakah and Sadaqatul-Fitr should be given openly so that others are prompted to do the same. As for voluntary (Nafl) Sadaqah and Khayrat, it is better to give these secretly, so that there remains no danger of having done it for the sake of recognition and fair name. However, it all depends on one's intention (Niyyah) and attending conditions. If by doing it openly and publi-cly, there emerges the least likelihood of having done it for the sake of name and fame, the intrinsic merit of the charity (Sadaqah) so given is destroyed, whether obligatory (Fard) or voluntary (Nafl). If the intention is that others may also be induced to do the same, then, open and pronounced giving is permissible both in what is obligatory (Fard) and what is voluntary (Nafl).