Al-Quran Surah 2. Al-Baqara, Ayah 6

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إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ


Asad : BEHOLD, as for those who are bent on denying the truth6 - it is all one to them whether thou warnest them or dost not warn them: they will not believe.
Malik : In fact, as for those who reject Faith; it is the same, whether you warn them or you don't, they will not believe.
Mustafa Khattab :

As for those who persist in disbelief, it is the same whether you warn them or not—they will never believe.

Pickthall : As for the disbelievers, whether thou warn them or thou warn them not it is all one for them; they believe not.
Yusuf Ali : As to those who reject Faith it is the same to them whether thou warn them or do not warn them; they will not believe. 30
Transliteration : Inna allatheena kafaroo sawaon AAalayhim aanthartahum am lam tunthirhum la yuminoona
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Asad   
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Asad 6 In contrast with the frequently occurring term al-kafirun ("those who deny the truth"), the use of the past tense in alladhina kafaru indicates conscious intent, and is, therefore, appropriately rendered as "those who are bent on denying the truth". This interpretation is supported by many commentators, especially Zamakhshari (who, in his commentary on this verse, uses the expression, "those who have deliberately resolved upon their kufr"). Elsewhere in the Qur'an such people are spoken of as having "hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear" (7:179). - For an explanation of the terms kufr ("denial of the truth"), kafir ("one who denies the truth"), etc., see note [4] on 74:10, where this concept appears for the first time in Qur'anic revelation.

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Yusuf Ali   
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Yusuf Ali 30 Kafara kufr, kafr, and derivative forms of the word, imply a deliberate rejection of Faith as opposed to a mistaken idea of God or faith, which is not inconsistent with an earnest desire to see the truth. Where there is such desire, the grace and mercy of God gives guidance. But that guidance is not efficacious when it is deliberately rejected and the possibility of rejection follows from the grant of free will. The consequence of the rejection is that the spiritual faculties become dead or impervious to better influences. See also n. 93 to ii.88.

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