Surah Al-Mujadila (المجادلة) is a Medinan surah of the Quran with 22 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 5 min readThe introductory remarks about cohabitation indicate that it is similar to menstruation, and it does not necessitate a prohibition, according to the most apparent opinion. If one who cohabits disobeys and does not have to pay another expiation, it is because of the narration of Tirmidhi from Salamah bin Sakhr, may Allah be pleased with him, about the Prophet, peace be upon him, who said regarding one who cohabits before atonement: 'One expiation.' Since the warning is a deterrent from the act being warned against, he says, starting anew: {That} is the great warning {with which you are warned} - a warning that is a difficult deterrent for you to return to something similar, let alone commit it, for one who prohibits something due to Allah's eternal prohibition is like one who has killed it. And since that is in a phrase he invented and thereby violated his mother's sanctity, it is as if he disobeyed and thereby brought upon himself a punishment that would last until he frees a slave similar to himself, equivalent to his own neck and the neck of the one he killed. And since the estimation is that Allah is aware of what deters you, he adds, in reference to it: {And Allah} - the One with perfect comprehension - and he brings forward the descriptor to indicate an intention to emphasize the importance of obliging oneself to stop that. So he says: {is well-acquainted with what you do} - that is, you repeat the act {and is All-Knowing} - that is, He is aware of its outward and inward aspects. Thus, He is aware of what it entails, so do what Allah commands and stop at His limits. Al-Qushayri said: 'And the zihar...'
Those firmly rooted in disbelief and alteration of God's decree {will suffer a humiliating punishment} due to their arrogance and haughtiness towards the allies of God and His laws. This punishment will humiliate them, eliminate their pride and loftiness, and abandon their obstinacy. Having mentioned their punishment, He then mentions its time in a definite manner, due to the comprehensiveness of His knowledge and perfection of His power, saying: {The day God will resurrect them}, meaning this will occur at the time of the Great King's return, when the disbelievers who were previously mentioned and the believers who were referred to will be brought back to life {all together} in a state of gathering at the Resurrection. Since being rebuked in the presence of some people is not more painful, how then when it occurs in the presence of all of them, and how when it is in the sight and hearing of all creation? He then explains the reason for this, following His statement: {and inform them} - meaning, He will inform them in a comprehensive and detailed manner {of what they did}, as a means of disgracing them and establishing evidence against them. Since the reckoning of this is a great matter, He reiterates His statement, explaining its humiliation: {God has counted them}, meaning He has encompassed them in terms of number, quantity, quality, time, and place, with the attributes of majesty and beauty that He possesses. Having mentioned His reckoning of them, and since it might be thought that it is something that can be normally reckoned, He negates this by saying: {but they forgot}, meaning all of them together, due to its exceeding the limit in multitude, so how then for each one individually? And they forgot what contains disobedience, taking it lightly, and this is the essence of taking God lightly and transgressing against Him.
And God loves the unit, and three is the first of the units of number, as He was the preserver of it from eternity. He said: {ثلاثة} meaning in a state of affairs {إلا هو رابعهم} meaning their destination is four, so it is the name of the doer and the meaning is by His knowledge and power, just as each of the conversers is aware of the whisper of the other. The spirit of whispering is the knowledge of the secret. And since three may want one of them to be alone with another, so the third is alone, and when they are four, the companionship between them persists, and it is not complete except with a fifth who preserves the gathering when one of the two is faced with a need. He said: {ولا خمسة} meaning from their whispers {إلا هو سادسهم} likewise. The result is that there is no unit except that God is the intercessor of its unity, and as for His unity, it was and there was nothing with it originally, and it will be and there will be no living being with it. So, there is no unity in existence, in reality, except Him. And since He knows that what was mentioned is by way of example, not for a meaning specific to Him in terms of knowledge, He included everything by saying: {ولا أدنى} so He started with the small because it is before the many and it is more hidden than it. {من ذلك} meaning what was mentioned, which is the one, two, and four, which is far from His rank, even though He has honored it by extending His accompaniment after there is no relation to it from Him.
And since this evidence is also impossible to encompass, He indicated it with a partial, factual matter known by the One who is being spoken about. If they stubbornly persist after that, the discussion is dropped, except by the edge of the sword: {ألم تر} meaning, to know with a knowledge that is like seeing, and indicating the lowliness of his rank by distancing him from the highest of people by a degree, using the letter of limitation, saying: {إلى الذين}. And since the rational person, when warned about something, becomes cautious until it becomes clear to him that there is no harm in doing what he was warned about, He expressed it in the passive voice, saying: {نهوا}, meaning, they were warned about what it is not fitting for the warned one to contravene, until it is known that he is safe from blame. {عن النجوى} meaning, whispering, in order to put themselves in a place of blame for something that the Messenger of Allah, may God's blessings be upon him, does not approve of - as Abu al-Ala al-Ma'arri said: 'The friend is like water, it shows me its turbidity ... with clarity, and hides it from the turbidity.' And since the One who warns is God, this warning is more deserving of being distanced from to the farthest extent, He expressed it with an instrument of delay, saying: {ثم يعودون}, meaning, on the path of persistence, because if it happens once, they rush to repent from it, or a slip occurs and they are forgiven for it. {لما نهوا عنه}, meaning, without them expecting what is anticipated from the direction of the One who warns, regarding
Good manners among them are commendable, even if they pertain to customary practices rather than acts of worship. Thus, He addressed those of lower rank in faith, as they are in need of such manners, saying: {يا أيها الذين آمنوا} - guiding them with this description towards obedience. When it is said to them, {إذا قيل لكم}, regardless of who the speaker is, for good is desired for its own sake: {تفسحوا} - that is, make room, or rather, take the trouble to expand the space {وفي المجلس} - whether sitting or in a place where one might sit, so that whoever comes will find a place to sit. The term 'majlis' (council or gathering) refers to the type of place where people sit or stand, be it for prayer or other purposes, as it is a place where one might sit. This applies to all times and the Prophet's gathering is most deserving of this consideration. The reading of 'majalis' (gatherings) by 'Asim clarifies the intention to refer to the general category. {فافسحوا} - that is, make room with the expansiveness of your chest, {يفسح الله} - He who has complete authority and perfect greatness - {لكم} in all matters where you dislike constriction, in both this world and the next. Since making room can be sufficient by simply shifting positions while remaining seated at times, and at other times requires standing up to move from one place to another, He said: {وإذا قيل} - by anyone, as mentioned earlier - when the intention is to bring about reform.
He who abandoned charity out of conviction, and he who gave charity, and he who could not find anything like his previous state of permissiveness, forgiveness, pardon, excuse, and alleviation before obligation - and He did not punish you for abandoning it or for the apparent preoccupation that occurred among you. Mughatil ibn Hayyan said: 'This was for ten nights, then it was abrogated.' Al-Kalbi said: 'It was only for an hour of the day.' In any case, it was not connected to what came before it in terms of revelation, although it was connected in recitation and sequence. {So establish} the prayer, out of gratitude for this generosity and forbearance, {the prayer} which is a purification for your souls and a connection between you and your Lord. {And give the zakat} which is a cleansing for your bodies, a purification and growth for your wealth, and a connection with your brothers. Do not be excessive in any of these things, lest you neglect them. The prayer is a light that guides you to worldly and otherworldly objectives, and assists you in the calamities of both worlds. Charity is evidence of the sincerity of your intention in prayer. When He specified the most noble of bodily acts of worship and the most superior of financial rites, He then said, exhorting to an increase in the light and evidence that occur in character, so that supplication may be with the greatest acceptance and expenditure. So He said: {And obey Allah}, the One who possesses all perfection, and who has not shared with anyone in creating you as you are.
Comforting the believers that they will do so with Him, the Sublime, after the veil is lifted and the matters are realized, for a person is resurrected upon what they died upon, as that is their inherent nature which they cannot abandon. This is because it is futile for them, recalling the circumstance of eternal existence and the manifestation of punishment: {يوم يبعثهم الله}, the King who possesses all the attributes of perfection, reviving them from the state of death they were in and returning them to their previous state {جميعاً}, not leaving out anyone among them or others, but rather returning all to their previous state before death. {فيحلفون}, they will swear, due to the manifestation of the complete power and their witnessing of what they used to deny regarding the Resurrection and the Fire, that they are Muslims, saying: 'By Allah, our Lord, we were not polytheists,' and other falsehoods that increase their harm and do not benefit them in any way, following what they were accustomed to in terms of preferring their desires and being limited in their consideration of the tangible things they were familiar with. {كما يحلفون} in the world {لكم}, because you do not know the unseen, while anticipating that Allah will expose them as He has done to them multiple times. Their swearing is rooted in their belief in their distance from acceptance, for one only swears to someone they think is lying to them. Al-Qushayri said: 'Their greatest punishment is their assumption of being distant, and the extent of their effort is to be cast upon the bridge of their regret.'
None among them achieves love, neither outwardly nor inwardly, as indicated by the implication of conjunction and the least of agreement in demonstration {من حاد الله}, meaning, whoever opposes God by contesting the boundaries set by the Supreme King. Therefore, opposition is not hidden, even if it is internal, and is increased by their attempts to conceal it. {ورسوله}, for whoever opposes Him has opposed the one He sent, and you will not find them except in opposition to them, not in affection towards them. This is further emphasized by His statement: {ولو كانوا آباءهم}, who are obligated to obey their parents in what is known, as Abu Ubaidah Amer bin Al-Jarrah, may God be pleased with him, did when he killed his father Abdullah bin Al-Jarrah on the day of Uhud. {أو آبناءهم}, towards whom they are inclined to love and mercy, as Abu Bakr, may God be pleased with him, did when he called his son to a duel on the day of Badr and said, 'Let me, O Messenger of God, be in the vanguard,' and the Messenger of God, peace be upon him, said to him, 'Spare yourself, O Abu Bakr, do you not know that you are like my hearing and sight?' {أو إخوانهم}, who are their supporters.
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قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَـٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسْمَعُ تَحَاوُرَكُمَآ ۚ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ ﴿١﴾
Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband and directs her complaint to Allah. And Allah hears your dialogue; indeed, Allah is Hearing and Seeing.
ٱلَّذِينَ يُظَـٰهِرُونَ مِنكُم مِّن نِّسَآئِهِم مَّا هُنَّ أُمَّهَـٰتِهِمْ ۖ إِنْ أُمَّهَـٰتُهُمْ إِلَّا ٱلَّـٰٓـِٔى وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنكَرًۭا مِّنَ ٱلْقَوْلِ وَزُورًۭا ۚ وَإِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌۭ ﴿٢﴾
Those who pronounce thihar among you [to separate] from their wives - they are not [consequently] their mothers. Their mothers are none but those who gave birth to them. And indeed, they are saying an objectionable statement and a falsehood. But indeed, Allah is Pardoning and Forgiving.
وَٱلَّذِينَ يُظَـٰهِرُونَ مِن نِّسَآئِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا۟ فَتَحْرِيرُ رَقَبَةٍۢ مِّن قَبْلِ أَن يَتَمَآسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِۦ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴿٣﴾
And those who pronounce thihar from their wives and then [wish to] go back on what they said - then [there must be] the freeing of a slave before they touch one another. That is what you are admonished thereby; and Allah is Acquainted with what you do.
فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ مِن قَبْلِ أَن يَتَمَآسَّا ۖ فَمَن لَّمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًۭا ۚ ذَٰلِكَ لِتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ ﴿٤﴾
And he who does not find [a slave] - then a fast for two months consecutively before they touch one another; and he who is unable - then the feeding of sixty poor persons. That is for you to believe [completely] in Allah and His Messenger; and those are the limits [set by] Allah. And for the disbelievers is a painful punishment.
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥ كُبِتُوا۟ كَمَا كُبِتَ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ وَقَدْ أَنزَلْنَآ ءَايَـٰتٍۭ بَيِّنَـٰتٍۢ ۚ وَلِلْكَـٰفِرِينَ عَذَابٌۭ مُّهِينٌۭ ﴿٥﴾
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.
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًۭا فَيُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ أَحْصَىٰهُ ٱللَّهُ وَنَسُوهُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ ﴿٦﴾
On the Day when Allah will resurrect them all and inform them of what they did. Allah had enumerated it, while they forgot it; and Allah is, over all things, Witness.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۖ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَـٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟ ۖ ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ ﴿٧﴾
Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them - and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نُهُوا۟ عَنِ ٱلنَّجْوَىٰ ثُمَّ يَعُودُونَ لِمَا نُهُوا۟ عَنْهُ وَيَتَنَـٰجَوْنَ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَإِذَا جَآءُوكَ حَيَّوْكَ بِمَا لَمْ يُحَيِّكَ بِهِ ٱللَّهُ وَيَقُولُونَ فِىٓ أَنفُسِهِمْ لَوْلَا يُعَذِّبُنَا ٱللَّهُ بِمَا نَقُولُ ۚ حَسْبُهُمْ جَهَنَّمُ يَصْلَوْنَهَا ۖ فَبِئْسَ ٱلْمَصِيرُ ﴿٨﴾
Have you not considered those who were forbidden from private conversation, then they return to that which they were forbidden and converse among themselves about sin and aggression and disobedience to the Messenger? And when they come to you, they greet you with that [word] by which Allah does not greet you and say among themselves, "Why does Allah not punish us for what we say?" Sufficient for them is Hell, which they will [enter to] burn, and wretched is the destination.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَنَـٰجَيْتُمْ فَلَا تَتَنَـٰجَوْا۟ بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَمَعْصِيَتِ ٱلرَّسُولِ وَتَنَـٰجَوْا۟ بِٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ ﴿٩﴾
O you who have believed, when you converse privately, do not converse about sin and aggression and disobedience to the Messenger but converse about righteousness and piety. And fear Allah, to whom you will be gathered.
إِنَّمَا ٱلنَّجْوَىٰ مِنَ ٱلشَّيْطَـٰنِ لِيَحْزُنَ ٱلَّذِينَ ءَامَنُوا۟ وَلَيْسَ بِضَآرِّهِمْ شَيْـًٔا إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ ﴿١٠﴾
Private conversation is only from Satan that he may grieve those who have believed, but he will not harm them at all except by permission of Allah. And upon Allah let the believers rely.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قِيلَ لَكُمْ تَفَسَّحُوا۟ فِى ٱلْمَجَـٰلِسِ فَٱفْسَحُوا۟ يَفْسَحِ ٱللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ ٱنشُزُوا۟ فَٱنشُزُوا۟ يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَـٰتٍۢ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴿١١﴾
O you who have believed, when you are told, "Space yourselves" in assemblies, then make space; Allah will make space for you. And when you are told, "Arise," then arise; Allah will raise those who have believed among you and those who were given knowledge, by degrees. And Allah is Acquainted with what you do.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَـٰجَيْتُمُ ٱلرَّسُولَ فَقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَةًۭ ۚ ذَٰلِكَ خَيْرٌۭ لَّكُمْ وَأَطْهَرُ ۚ فَإِن لَّمْ تَجِدُوا۟ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ ﴿١٢﴾
O you who have believed, when you [wish to] privately consult the Messenger, present before your consultation a charity. That is better for you and purer. But if you find not [the means] - then indeed, Allah is Forgiving and Merciful.
ءَأَشْفَقْتُمْ أَن تُقَدِّمُوا۟ بَيْنَ يَدَىْ نَجْوَىٰكُمْ صَدَقَـٰتٍۢ ۚ فَإِذْ لَمْ تَفْعَلُوا۟ وَتَابَ ٱللَّهُ عَلَيْكُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَطِيعُوا۟ ٱللَّهَ وَرَسُولَهُۥ ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ ﴿١٣﴾
Have you feared to present before your consultation charities? Then when you do not and Allah has forgiven you, then [at least] establish prayer and give zakah and obey Allah and His Messenger. And Allah is Acquainted with what you do.
۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِم مَّا هُم مِّنكُمْ وَلَا مِنْهُمْ وَيَحْلِفُونَ عَلَى ٱلْكَذِبِ وَهُمْ يَعْلَمُونَ ﴿١٤﴾
Have you not considered those who make allies of a people with whom Allah has become angry? They are neither of you nor of them, and they swear to untruth while they know [they are lying].
أَعَدَّ ٱللَّهُ لَهُمْ عَذَابًۭا شَدِيدًا ۖ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ ﴿١٥﴾
Allah has prepared for them a severe punishment. Indeed, it was evil that they were doing.
ٱتَّخَذُوٓا۟ أَيْمَـٰنَهُمْ جُنَّةًۭ فَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ فَلَهُمْ عَذَابٌۭ مُّهِينٌۭ ﴿١٦﴾
They took their [false] oaths as a cover, so they averted [people] from the way of Allah, and for them is a humiliating punishment.
لَّن تُغْنِىَ عَنْهُمْ أَمْوَٰلُهُمْ وَلَآ أَوْلَـٰدُهُم مِّنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ ﴿١٧﴾
Never will their wealth or their children avail them against Allah at all. Those are the companions of the Fire; they will abide therein eternally
يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًۭا فَيَحْلِفُونَ لَهُۥ كَمَا يَحْلِفُونَ لَكُمْ ۖ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَىْءٍ ۚ أَلَآ إِنَّهُمْ هُمُ ٱلْكَـٰذِبُونَ ﴿١٨﴾
On the Day Allah will resurrect them all, and they will swear to Him as they swear to you and think that they are [standing] on something. Unquestionably, it is they who are the liars.
ٱسْتَحْوَذَ عَلَيْهِمُ ٱلشَّيْطَـٰنُ فَأَنسَىٰهُمْ ذِكْرَ ٱللَّهِ ۚ أُو۟لَـٰٓئِكَ حِزْبُ ٱلشَّيْطَـٰنِ ۚ أَلَآ إِنَّ حِزْبَ ٱلشَّيْطَـٰنِ هُمُ ٱلْخَـٰسِرُونَ ﴿١٩﴾
Satan has overcome them and made them forget the remembrance of Allah. Those are the party of Satan. Unquestionably, the party of Satan - they will be the losers.
إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَـٰٓئِكَ فِى ٱلْأَذَلِّينَ ﴿٢٠﴾
Indeed, the ones who oppose Allah and His Messenger - those will be among the most humbled.
كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ ﴿٢١﴾
Allah has written, "I will surely overcome, I and My messengers." Indeed, Allah is Powerful and Exalted in Might.
لَّا تَجِدُ قَوْمًۭا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَـٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَـٰنَ وَأَيَّدَهُم بِرُوحٍۢ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَـٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ ﴿٢٢﴾
You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah - they are the successful.