Al-Quran Surah 20. Ta-ha, Ayah 109

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يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا

Asad : On that Day, intercession shall be of no avail [to any] save him in whose case the Most Gracious will have granted leave therefor, and whose word [of faith] He will have accepted:92
Malik : On that Day, no intercession will avail except the one to whom the Beneficent (Allah) shall grant permission and would like to give him a hearing.
Mustafa Khattab :

On that Day no intercession will be of any benefit, except by those granted permission by the Most Compassionate and whose words are agreeable to Him.

Pickthall : On that Day no intercession availeth save (that of) him unto whom the Beneficent hath given leave and whose He accepteth:
Yusuf Ali : On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him. 2634
Transliteration : Yawmaithin la tanfaAAu alshshafaAAatu illa man athina lahu alrrahmanu waradiya lahu qawlan
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Asad 92 Regarding the Qur'anic concept of "intercession" on the Day of Judgment, see note [7] on 10:3. The "word [of faith]" referred to towards the end of the above verse is - according to Ibn 'Abbas (as quoted by Baghawi) - a metonym for the belief that "there is no deity save God", i.e., the realization of His oneness and uniqueness. See also 19:87 and the corresponding note [74].

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Yusuf Ali   
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Yusuf Ali 2634 Cf. ii. 255 in the Verse of the Throne. Here man is in the accusative case governed by tanfa'u, and it is better to construe as I have done. That is, intercession will benefit no one except those for whom Allah has granted permission, and whose word (of repentance) is true and sincere, and therefore acceptable to Allah. Others construe: no intercession will avail, except by those to whom Allah has granted permission, and whose word (of intercession) is acceptable to Allah. In that case the two distinct clauses have no distinct meanings.

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