إِنَّ ٱلَّذِينَ يُحَآدُّونَ ٱللَّهَ وَرَسُولَهُۥٓ أُو۟لَٰٓئِكَ فِى ٱلْأَذَلِّينَ
Indeed those who oppose Allah and His Apostle—they will be among the most abased.
كَتَبَ ٱللَّهُ لَأَغْلِبَنَّ أَنَا۠ وَرُسُلِىٓ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌۭ
Allah has ordained: ‘I shall surely prevail, I and My apostles.’ Indeed Allah is all-strong, all-mighty.
لَّا تَجِدُ قَوْمًۭا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍۢ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ
You will not find a people believing in Allah and the Last Day endearing those who oppose Allah and His Apostle even though they were their own parents, or children, or brothers, or kinsfolk. [For] such, He has written faith into their hearts and strengthened them with a spirit from Him. He will admit them into gardens with streams running in them, to remain in them [forever], Allah is pleased with them, and they are pleased with Him. They are Allah’s confederates. Look! The confederates of Allah are indeed felicitous!
English translation: Ali Quli Qarai
The sura closes on a decree and a promise. Those who oppose God are 'among the most abased' (v.20); God has 'written' His victory (v.21); and the believers who refuse to love His enemies — even their own kin — are 'the party of God, the successful' (v.22), the deliberate mirror-image of the 'party of Satan' of verse 19.
The written victory (vv.20-21). All the plain-sense sources read 'God has decreed: I shall surely prevail, I and My messengers' as a divine guarantee inscribed in the Preserved Tablet. Tabarsi and Tusi cite al-Hasan — 'God never commanded a prophet to war but he prevailed, at once or later' — and note the occasion: when Muslims foresaw the conquest of Rome and Persia, the hypocrites scoffed. Al-Mizan expounds three modes of the victory — by proof (the human disposition to submit to truth), by unseen support (the torments on past deniers), and by the nature of faith itself, an unconditional resolve in which 'if he kills he wins and if he is killed he wins' — candidly adding that the conquests stalled only 'when intentions corrupted' and worldly dominion displaced piety.
Faith over kinship (v.22). Every source underlines the passage's hardest demand: sincere faith 'cannot combine' with love for the enemies of God, 'though they be fathers, sons, brothers or clan.' Al-Mizan calls it an outright contradiction; Tusi specifies that such alliance makes one a fasiq though not a disbeliever, since muwadda — loyal love and help — is due only to the believer. Tabarsi and Tusi attach the occasion of Hatib b. Abi Balta'a, who warned Mecca to shield his family, and the poignant case of 'Abdallah b. Ubayy's believing son.
A spirit from God. The verse's crown is 'He has inscribed faith in their hearts and aided them with a spirit from Him.' Al-Mizan gives its signature reading: beyond the human spirit shared by believer and disbeliever, the believer receives 'another spirit that bestows another life,' linked to 6:122, 16:97 and 57:28 — a higher life-principle, not merely Gabriel or the Qur'an. Tabarsi and Tusi offer the range of glosses (light of faith, of proof, the Qur'an, Gabriel), while Bahrani's narrations from al-Baqir gloss both this 'spirit' and the sakina of 48:4 simply as 'faith.' Qummi and Bahrani add the Imami taʾwīl that 'those in whose hearts faith is inscribed' and 'the party of God' are the Imams, and that 'the Spirit' is an angel greater than Gabriel and Michael who accompanied the Prophet and the Imams — rendered here as attributed. The Enlightening Commentary rounds off the sura with its promise of God's pleasure and the felicity of hizb Allah, echoing the opening tradition that one who recites al-Hadid and al-Mujadila and acts upon them 'is counted a member of the party of God.'