Their confidential counsels are seldom for the good, save of those who talk of charity or goodness or peace among men. Whosoever does so for the pleasure of God, We shall give him an ample reward.
Most of their discussions do not contain any good, except of the one who enjoins charity or goodness or peace-making among people; whoever does that to seek the pleasure of Allah – We shall soon give him a great reward.
No good is there in much of their conspiring, except for him who bids to freewill offering, or honour, or setting things right between the people. Whoso does that, seeking God's good pleasure, We shall surely give him a mighty wage.
NO GOOD comes, as a rule, out of secret confabulations - saving such as are devoted to en­joining charity, or equitable dealings, or setting things to rights between people: and unto him who does this out of a longing for God's goodly acceptance We shall in time grant a mighty reward.
No good is there in much of their whispers except in his who commandeth charity or kindness or reconciliation among mankind; and whosoever doeth this seeking the good-will of Allah, We shall presently give him a mighty hire.
There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah's Cause), or Ma'ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward.
There is no good in much of their private counsels, except for him who advocates charity, or kindness, or reconciliation between people. Whoever does that, seeking God’s approval, We will give him a great compensation.
Most of their secret conferrings are devoid of good, unless one secretly enjoins in charity, good deeds, and setting the affairs of men right. We shall grant who ever does that seeking to please Allah a great reward.
There is no good in most of their secret talks save (in) him who orders Sadaqah, or goodness, or conciliation between mankind; and he who does this, seeking the good pleasure of Allah, We shall give him a great reward.
There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward.
There is no good in much of their secret talks, excepting him who enjoins charity or what is right or reconciliation between people, and whoever does that, seeking Allah’s pleasure, soon We shall give him a great reward.
There is no good in much of their confiding, except for he who bids to charity, honor, or reforms between people. Whosoever does that for the sake of the pleasure of Allah, We shall give him a great wage.
No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward.
There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to seek thereby the pleasure of God for which We will give a great reward.
There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward.
L<u>a</u> khayra fee katheerin min najw<u>a</u>hum ill<u>a</u> man amara bi<u>s</u>adaqatin aw maAAroofin aw i<u>s</u>l<u>ah</u>in bayna a<b>l</b>nn<u>a</u>si waman yafAAal <u>tha</u>lika ibtigh<u>a</u>a mar<u>da</u>ti All<u>a</u>hi fasawfa nuteehi ajran AAa<i><u>th</u></i>eem<u>a</u><b>n</b>
There is no good in most of their secret talk, except in the case of those who enjoin charity and kindness, or reconciliation between people. If anyone does that, seeking the pleasure of God, We will give him an immense reward.
In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value).
لَّا خَيْرَ فِى كَثِيرٍ مِّن نَّجْوَىٰهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَٰحٍۭ بَيْنَ ٱلنَّاسِ وَمَن يَفْعَلْ ذَٰلِكَ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
There is no good or benefit in much of the secret talk that people engage in, unless their speech includes an encouragement towards charity, good actions brought by the sacred law or those good actions known and approved off by people, or calling towards reconciliation between arguing parties. Whoever does such good, whilst seeking Allah’s pleasure, He shall give them a great reward.
There is no good or benefit in much of the secret talk that people engage in, unless their speech includes an encouragement towards charity, good actions brought by the sacred law or those good actions known and approved off by people, or calling towards reconciliation between arguing parties. Whoever does such good, whilst seeking Allah’s pleasure, He shall give them a great reward.
<p>Sequence</p><p>Moving from the episode of theft and the conspiracies made to cover up the crime by false accusations against others, the text now highlights positive things that can be done through mutual consultation and which could help one to remain obedient to the Messenger's teachings and the command of Allah without ever trying to go against the ideal path taken by those who believe in Allah and His Messenger.</p><p>Commentary</p><p>In the first part of the verse لَّا خَيْرَ‌ فِي كَثِيرٍ‌ مِّن نَّجْوَاهُمْ translated as 'there is no good in most of their whisperings..', it has been declared that most talks people hold and plans they make to ensure transitory worldly gains, while unmindful of the concerns of their life-to-come, are devoid of good.</p><p>The second part: إِلَّا مَنْ أَمَرَ‌ بِصَدَقَةٍ أَوْ مَعْرُ‌وفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ means that real good can come forth from mutual consultations only when people persuade each other to take part in charitable activities or ask people to do what is good and right or tell them to make peace between one another. It is said in a hadith that anything one says is harmful for him in one way or the other unless, of course, the subject of his utterance is the remembrance of Allah or that he is bidding the Fair and forbidding the Unfair.</p><p>Bidding the Fair stands for اَمَر باِلمَعرُف Amr bi al-Ma` ruf which refers to every action considered good in the Shari` ah and is patently recognized as such by those who know it. In contrast, there is the forbidding of the Unfair which stands for Nahy ` an al-Munkar which refers to every action considered undesirable in the Shari` ah and is squarely unrecognized and unfamiliar to those who know it.</p><p>Bidding the Fair includes all imperatives and motivations through which people are led to do what is good and right. Things like helping the oppressed, assisting the needy with loans, guiding the lost, all fall under this broad category. Though, charity and reconciliation between people are also part of this definition, but they have been taken up separately because their benefit reaches from one to another and improves the collective life of a community.</p><p>In addition to that, these two fields of activity cover what is most essential about public service. They seek to bring benefit to Allah's creation and they protect people against pain and loss. Charity spreads out benefits to people and reconciliation between them stops mutual pain and loss. Therefore, according to a consensus of the scholars of Tafsir, the word Sadaqah (charity) used here carries a general sense which includes the obligatory zakah, voluntary charities and everything done to bring benefit to someone.</p><p>The Graces of Making Peace</p><p>The Holy Prophet has spoken highly about the merit of removing mutual bickerings among people and of bringing them to understand, accommodate and cooperate with each other. He said:</p><p>"Shall I not tell you about an act which is far superior in rank to fasting, prayers and charity? The Companions submitted, Please do.' He, then, said: "That act is the removal of discord. That is, to remove bickering between two persons, make peace between them and thus eliminate discord."</p><p>He has also said: فساد ذات البین ھی الحالقہ "Mutual discord among people is what really shaves." Then, he explained it by saying: "This discord does not shave the head, but it shaves off one's faith."</p><p>In the concluding part of the verse (114), there appears a significant reminder that these good deeds to bid charity and fair action or a reconciliation among people can only be worthwhile and acceptable when they are undertaken sincerely, and exclusively for the pleasure of Allah, without any traces of personal or material interest.</p>
SequenceMoving from the episode of theft and the conspiracies made to cover up the crime by false accusations against others, the text now highlights positive things that can be done through mutual consultation and which could help one to remain obedient to the Messenger's teachings and the command of Allah without ever trying to go against the ideal path taken by those who believe in Allah and His Messenger.CommentaryIn the first part of the verse لَّا خَيْرَ‌ فِي كَثِيرٍ‌ مِّن نَّجْوَاهُمْ translated as 'there is no good in most of their whisperings..', it has been declared that most talks people hold and plans they make to ensure transitory worldly gains, while unmindful of the concerns of their life-to-come, are devoid of good.The second part: إِلَّا مَنْ أَمَرَ‌ بِصَدَقَةٍ أَوْ مَعْرُ‌وفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ means that real good can come forth from mutual consultations only when people persuade each other to take part in charitable activities or ask people to do what is good and right or tell them to make peace between one another. It is said in a hadith that anything one says is harmful for him in one way or the other unless, of course, the subject of his utterance is the remembrance of Allah or that he is bidding the Fair and forbidding the Unfair.Bidding the Fair stands for اَمَر باِلمَعرُف Amr bi al-Ma` ruf which refers to every action considered good in the Shari` ah and is patently recognized as such by those who know it. In contrast, there is the forbidding of the Unfair which stands for Nahy ` an al-Munkar which refers to every action considered undesirable in the Shari` ah and is squarely unrecognized and unfamiliar to those who know it.Bidding the Fair includes all imperatives and motivations through which people are led to do what is good and right. Things like helping the oppressed, assisting the needy with loans, guiding the lost, all fall under this broad category. Though, charity and reconciliation between people are also part of this definition, but they have been taken up separately because their benefit reaches from one to another and improves the collective life of a community.In addition to that, these two fields of activity cover what is most essential about public service. They seek to bring benefit to Allah's creation and they protect people against pain and loss. Charity spreads out benefits to people and reconciliation between them stops mutual pain and loss. Therefore, according to a consensus of the scholars of Tafsir, the word Sadaqah (charity) used here carries a general sense which includes the obligatory zakah, voluntary charities and everything done to bring benefit to someone.The Graces of Making PeaceThe Holy Prophet has spoken highly about the merit of removing mutual bickerings among people and of bringing them to understand, accommodate and cooperate with each other. He said:"Shall I not tell you about an act which is far superior in rank to fasting, prayers and charity? The Companions submitted, Please do.' He, then, said: "That act is the removal of discord. That is, to remove bickering between two persons, make peace between them and thus eliminate discord."He has also said: فساد ذات البین ھی الحالقہ "Mutual discord among people is what really shaves." Then, he explained it by saying: "This discord does not shave the head, but it shaves off one's faith."In the concluding part of the verse (114), there appears a significant reminder that these good deeds to bid charity and fair action or a reconciliation among people can only be worthwhile and acceptable when they are undertaken sincerely, and exclusively for the pleasure of Allah, without any traces of personal or material interest.