Compared Translations of the meaning of the Quran - Sura 24
an-Nur - The Light
Total Verses: 64 | |
an-Nur 024:001
| 24:1 سورة النور بسم الله الرحمن الرحيم ٛــــ سورة انزلناها وفرضناها وانزلنا فيها ايات بينات لعلكم تذكرون |
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| Transliteration | Sooratun anzalnaha wafaradnaha waanzalna feeha ayatin bayyinatin laAAallakum tathakkaroona |
| Literal | A chapter of the Koran , We descended it, and We made it a duty/commanded it , and We descended in it verses/evidences evidences, maybe/perhaps you mention/remember . |
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| Yusuf Ali | A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that ye may receive admonition. |
| Pickthal | (Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply ye may take heed. |
| Arberry | A sura that We have sent down and appointed; and We have sent down in it signs, clear signs, that haply you will remember. |
| Shakir | (This is) a chapter which We have revealed and made obligatory and in which We have revealed clear communications that you may be mindful. |
| Sarwar | This is a chapter which We have revealed to you and made obligatory for you to follow its guidance. We have revealed clear verses in it so that perhaps you may take heed. |
| Khalifa | A sura that we have sent down, and we have decreed as law. We have revealed in it clear revelations, that you may take heed. |
| Hilali/Khan | (This is) a Soorah (chapter of the Quran) which We have sent down and which We have enjoined, (ordained its legal laws) and in it We have revealed manifest Ayat (proofs, evidences, verses, lessons, signs, revelations lawful and unlawful things, and set boundries of Islamic Religion), that you may remember. |
| H/K/Saheeh | [This is] a surah which We have sent down and made [that within it] obligatory and revealed therein verses of clear evidence that you might remember. |
| Malik | This is a Surah which We have revealed and made obligatory; its revelations contain clear verses, so that you may take heed.[1] |
| QXP | This is a Surah that We have sent down with a decree of Law. Clear Commandments have been given in it for you to bear in mind. |
| Maulana Ali | (This is) a chapter which We have revealed and made obligatory and wherein We have revealed clear messages that you may be mindful. |
| Free Minds | A chapter which We have sent down and imposed, and We have sent down in it clear revelations that you may remember. |
| Qaribullah | This is a chapter which We have sent down and appointed; and in it We have sent down clear verses in order that you will remember. |
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| George Sale | This sura have We sent down from heaven; and have ratified the same: And We have revealed therein evident signs, that ye may be warned. |
| JM Rodwell | A SURA which we have sent down and sanctioned! Clear signs have we sent down therein, that ye may take warning. |
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| Asad | A Surah [is this] which We have bestowed from on high, and which We have laid down in plain terms; [I.e., "the injunctions whereof We have made self-evident by virtue of their wording: thus, according to Bukhari (Kitab at-Tafsir), Abd Allah ibn Abbas explains the expression faradnaha in this context (cf. Fath al-Bari VIII, 361). Tabari, also on the authority of Ibn Abbas advances the same explanation. It would seem that the special stress on God's having laid down this surah "in plain terms" is connected with the gravity of the injunctions spelt out in the sequence: in other words, it implies a solemn warning against any attempt at widening or re-defining those injunctions by means of deductions, inferences or any other considerations unconnected with the plain wording of the Quran.] and in it have We bestowed from on high messages which are clear [in themselves], so that you might keep [them] in mind. |
an-Nur 024:002
| 24:2 الزانية والزاني فاجلدوا كل واحد منهما مئة جلدة ولاتاخذكم بهما رافة في دين الله ان كنتم تؤمنون بالله واليوم الاخر وليشهد عذابهما طائفة من المؤمنين |
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| Transliteration | Alzzaniyatu waalzzanee faijlidoo kulla wahidin minhuma mi-ata jaldatin wala ta/khuthkum bihima ra/fatun fee deeni Allahi in kuntum tu/minoona biAllahi waalyawmi al-akhiri walyashhad AAathabahuma ta-ifatun mina almu/mineena |
| Literal | The adulteress/fornicatress (F) and the adulterer/fornicator (M) , so whip/lash each one from them (B) one hundred whip(s)/lash(es), and mercy/compassion does not take you with them (B) in God's religion/judgment , if you were believing by God and the day the last/Resurrection Day, and a group of people from the believers should witnessed their (B)'s torture. |
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| Yusuf Ali | The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment. |
| Pickthal | The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment. |
| Arberry | The fornicatress and the fornicator -- scourge each one of them a hundred stripes, and in the matter of God's religion let no tenderness for them seize you if you believe in God and the Last Day; and let a party of the believers witness their chastisement. |
| Shakir | (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement. |
| Sarwar | Flog the fornicatress and the fornicator with a hundred lashes each. Let there be no reluctance in enforcing the laws of God, if you have faith in God and the Day of Judgment. Let it take place in the presence of a group of believers. |
| Khalifa | The adulteress and the adulterer you shall whip each of them a hundred lashes. Do not be swayed by pity from carrying out GOD's law, if you truly believe in GOD and the Last Day. And let a group of believers witness their penalty. |
| Hilali/Khan | The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment. (This punishment is for unmarried persons guilty of the above crime but if married persons commit it, the punishment is to stone them to death, according to Allahs Law). |
| H/K/Saheeh | The [unmarried] woman or [unmarried] man found guilty of sexual intercourse lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment. |
| Malik | As for the fornicatoress and the fornicator (a female and a male guilty of rape), flog each female and a male guilty of rape one hundred lashes and do not take pity in enforcing the law ordained by Allah, if you believe in Allah and the Last Day, and let a party of the believers witness their punishment.[2] |
| QXP | The adulteress and the adulterer, flog each one of them with a hundred stripes. And let not compassion sway you in their case from carrying out Allah's Law, if you believe in Allah and the Last Day. And let a group of believers witness the penalty. . |
| Maulana Ali | The adulteress and the adulterer, flog each of them (with) a hundred stripes, and let not pity for them detain you from obedience to Allah, if you believe in Allah and the Last Day, and let a party of believers witness their chastisement. |
| Free Minds | The adulteress and the adulterer, you shall lash each of them one hundred lashes, and do not let any pity take you over God's system if you believe in God and the Last Day. And let a group of the believers witness their punishment. |
| Qaribullah | You shall lash the fornicatress and the fornicator each with a hundred lashes. In the religion of Allah, let no tenderness for them seize you if you believe in Allah and the Last Day; and let their punishment be witnessed by a party of believers. |
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| George Sale | The whore, and the whoremonger, shall ye scourge with an hundred stripes. And let not compassion towards them prevent you from executing the judgement of God; if ye believe in God and the last day: And let some of the true believers be witnesses of their punishment. |
| JM Rodwell | The whore and the whoremonger-scourge each of them with an hundred stripes; and let not compassion keep you from carrying out the sentence of God, if ye believe in God and the last day: And let some of the faithful witness their chastisement. |
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| Asad | AS FOR the adulteress and the adulterer [The term zina signifies voluntary sexual intercourse between a man and a woman not married to one another, irrespective of whether one or both of them are married to other persons or not: hence, it does not - in contrast with the usage prevalent in most Western languages - differentiate between the concepts of "adultery" (i.e., sexual intercourse of married man with a woman other than his wife, or of a married woman with a man other than her husband) and "fornication" (i.e., sexual intercourse between two unmarried persons). For the sake of simplicity I am rendering zina throughout as "adultery", and the person guilty of it as "adulterer" or "adulteress", respectively.] - flog each of them with a hundred stripes, and let not compassion with them keep you from [carrying out] this law of God, if you [truly] believe in God and the Last Day; and let a group of the believers witness their chastisement. [The number of those to be present has been deliberately left unspecified, thus indicating that while the punishment must be given publicity, it need not be made a "public spectacle".] |
an-Nur 024:003
| 24:3 الزاني لاينكح الا زانية او مشركة والزانية لاينكحها الا زان او مشرك وحرم ذلك على المؤمنين |
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| Transliteration | Alzzanee la yankihu illa zaniyatan aw mushrikatan waalzzaniyatu la yankihuha illa zanin aw mushrikun wahurrima thalika AAala almu/mineena |
| Literal | The adulterer/fornicator does not marry except an the adulteress/fornicatress or a sharer/taker of partners (with God), and the adulteress/fornicatress , none marries her except an adulterer/fornicator or sharer/taker of partners (with God), and that (was) forbidden on the believers. |
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| Yusuf Ali | Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden. |
| Pickthal | The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers. |
| Arberry | The fornicator shall marry none but a fornicatress or an idolatress, and the fornicatress -- none shall marry her but a fornicator or an idolator; that is forbidden to the believers. |
| Shakir | The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers. |
| Sarwar | No one should marry a fornicator except a fornicatress or a pagan woman. No one should marry a fornicatress except a fornicator or a pagan man. Such (marriage) is unlawful to the believers. |
| Khalifa | The adulterer will end up marrying an adulteress or an idol worshiper, and the adulteress will end up marrying an adulterer or an idol worshiper. This is prohibited for the believers. |
| Hilali/Khan | The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Muskrik (and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a Mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress, etc.)). Such a thing is forbidden to the believers (of Islamic Monotheism). |
| H/K/Saheeh | The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers. |
| Malik | The fornicator shall not marry any but a fornicatoress or a pagan, and likewise to a fornicatoress, none shall marry her but a fornicator or a pagan: such marriages are forbidden to the believers.[3] |
| QXP | The adulterer couples with none but an adulteress who worships her desire. And with the adulteress none couples but the adulterer who worships his desire. And it is forbidden to the believers. (24:26), (45:23). |
| Maulana Ali | The adulterer cannot have sexual relations with any but an adulteress or an idolatress, and the adulteress, none can have sexual relations with her but an adulterer or an idolater; and it is forbidden to believers. |
| Free Minds | The adulterer will only marry an adulteress or one who is an idolatress. And the adulteress, she will only be married to an adulterer or an idolater. And this has been forbidden for the believers. |
| Qaribullah | The fornicator shall marry none but a fornicatress or an idolatress; and the˙ fornicatress none shall marry her but a fornicator or an idolater; that is forbidden to the believers. |
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| George Sale | The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers. |
| JM Rodwell | The whoremonger shall not marry other than a whore or an idolatress; and the whore shall not marry other than a whoremonger or an idolater. Such alliances are forbidden to the faithful. |
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| Asad | [Both are equally guilty:] the adulterer couples with none other than an adulteress - that is, a woman who accords [to her own lust] a place side by side with God; [The term mushrik (fem. mushrikah), which normally signifies a person who associates in his or her mind all manner of imaginary deities or forces with God, or who believes that any created being has a share in His qualities or powers, is here evidently used in the widest metaphorical sense of this term, denoting one who accords to his or her desires a supremacy which is due to God alone, and thus blasphemes against the principles of ethics and morality enjoined by Him. The particle aw (lit., "or") which connects the word mushrikah with the preceding word zaniyah ("adulteress") has in this context - as well as in the next clause, where both these terms appear in their masculine form - an amplifying, explanatory value equivalent to the expression "in other words" or "that is", similar to the use of this particle in 23:6. For a further elucidation of the above passage, see next note.] and with the adulteress couples none other than an adulterer - that is, a man who accords [to his own lust] a place side by side with God: and this is forbidden unto the believers. [Some of the commentators understand this passage in the sense of an injunction: "The adulterer shall not marry any but an adulteress or a mushrikah: and as for the adulteress, none shall marry her but an adulterer or a rnushrik. This interpretation is objectionable on several counts: firstly, the Quran does not ever countenance the marriage of a believer, however great a sin he or she may have committed, with an unbeliever (in the most pejorative sense of this term); secondly, it is a fundamental principle of Islamic Law that once a crime has been expiated by the transgressor's undergoing the ordained legal punishment (in this case, a hundred stripes), it must be regarded, insofar as the society is concerned, as atoned for and done with; and, lastly, the construction of the above passage is clearly that of a statement of fact (Razi), and cannot be interpreted as an injunction. On the other hand, since adultery is an illicit sexual union, the verb yankihu, which appears twice in this passage, cannot have the customary, specific meaning of "he marries" but must, rather, be understood in its general sense - applicable to both lawful and unlawful sexual intercourse - namely, "he couples with". It is in this sense that the great commentator Abu Muslim (as quoted by Razi) explains the above verse, which stresses the fact that both partners are equally guilty inasmuch as they commit their sin consciously - implying that neither of them can cause himself or herself on the ground of having been merely "seduced".] |
an-Nur 024:004
| 24:4 والذين يرمون المحصنات ثم لم ياتوا باربعة شهداء فاجلدوهم ثمانين جلدة ولاتقبلوا لهم شهادة ابدا واولئك هم الفاسقون |
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| Transliteration | Waallatheena yarmoona almuhsanati thumma lam ya/too bi-arbaAAati shuhadaa faijlidoohum thamaneena jaldatan wala taqbaloo lahum shahadatan abadan waola-ika humu alfasiqoona |
| Literal | And those who blame and accuse the chaste/married then they did not come with witnesses/testifiers ,so whip/lash them eighty whip(s)/lash(es), and do not accept for them a testimony/certification , ever (E), and those are the debauchers . |
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| Yusuf Ali | And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;- |
| Pickthal | And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony - They indeed are evil-doers - |
| Arberry | And those who cast it up on women in wedlock, and then bring not four witnesses, scourge them with eighty stripes, and do not accept any testimony of theirs ever; those -- they are the ungodly, |
| Shakir | And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors, |
| Sarwar | Those who accuse married women of committing adultery - but are not able to prove their accusation by producing four witness - must be flogged eighty lashes. Never accept their testimony thereafter because they are sinful, |
| Khalifa | Those who accuse married women of adultery, then fail to produce four witnesses, you shall whip them eighty lashes, and do not accept any testimony from them; they are wicked. |
| Hilali/Khan | And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqoon (liars, rebellious, disobedient to Allah). |
| H/K/Saheeh | And those who accuse chaste women and then do not produce four witnesses lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient, |
| Malik | Those who accuse a chaste woman of fornication and do not produce four witnesses to support their allegation, shall be flogged with eighty lashes and their testimony shall not be accepted ever after, for they are the ones who are wicked transgressors[4] |
| QXP | (Protecting the honor of a woman is extremely important.) Those who accuse chaste women and then fail to produce four witnesses (the court of law shall order) eighty lashes to such accusers (24:23). And, never in the future accept their testimony. They indeed have drifted away from morality. (Fasiq = One who drifts away from -from what? Will depend on the context). |
| Maulana Ali | And those who accuse free women and bring not four witnesses, flog them (with) eighty stripes and never accept their evidence, and these are the transgressors -- |
| Free Minds | And those who accuse the independent women and they do not bring forth four witnesses, then you shall lash them eighty lashes and do not ever accept their testimony. Those indeed are the evildoers. |
| Qaribullah | Those who accuse chaste women, and cannot produce four witnesses, you shall lash them with eighty lashes. And never accept their testimony, for they are evildoers, |
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| George Sale | But as to those who accuse women of reputation of whoredom, and produce not four witnesses of the fact, scourge them with fourscore stripes, and receive not their testimony for ever; for such are infamous prevaricators: |
| JM Rodwell | They who defame virtuous women, and bring not four witnesses, scourge them with fourscore stripes, and receive ye not their testimony for ever, for these are perverse persons- |
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| Asad | And as for those who accuse chaste women [of adultery], [The term rnuhsanat denotes literally "women who are fortified [against unchastity]", i.e., by marriage and/or faith and self-respect, implying that, from a legal point of view, every woman must he considered chaste unless a conclusive proof to the contrary is produced. (The passage relates to women other than the accusers own wife, for in the latter case - as shown in verses 6 - 9 - the law of evidence and the consequences are different.] and then are unable to produce four witnesses [in support of their accusation], flog them with eighty stripes [By obvious implication, this injunction applies also to cases where a woman accuses a man of illicit sexual intercourse, and is subsequently unable to prove her accusation legally. The severity of the punishment to be meted out in such cases, as well as the requirement of four witnesses - instead of the two that Islamic Law regards as sufficient in all other criminal and civil suits - is based on the imperative necessity of preventing slander and off-hand accusations. As laid down in several authentic sayings of the Prophet, the evidence of the four witnesses must be direct, and not merely circumstantial: in other words, it is not sufficient for them to have witnessed a situation which made it evident that sexual intercourse was taking or had taken place: they must have witnessed the sexual act as such, and must be able to prove this to the entire satisfaction of the judicial authority (Razi, summing up the views of the greatest exponents of Islamic Law). Since such a complete evidence is extremely difficult, if not impossible, to obtain, it is obvious that the purpose of the above Quranic injunction is to preclude, in practice, all third-party accusations relating to illicit sexual intercourse - for, "man has been created weak" |
an-Nur 024:005
| 24:5 الا الذين تابوا من بعد ذلك واصلحوا فان الله غفور رحيم |
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| Transliteration | Illa allatheena taboo min baAAdi thalika waaslahoo fa-inna Allaha ghafoorun raheemun |
| Literal | Except those who repented from after that, and corrected/repaired , so then God (is) forgiving, merciful. |
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| Yusuf Ali | Unless they repent thereafter and mend (their conduct); for Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful. |
| Arberry | save such as repent thereafter and make amends; surely God is All-forgiving, All-compassionate. |
| Shakir | Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful. |
| Sarwar | except that of those who afterwards repent and reform themselves; God is All-forgiving and All-merciful. |
| Khalifa | If they repent afterwards and reform, then GOD is Forgiver, Merciful. |
| Hilali/Khan | Except those who repent thereafter and do righteous deeds, (for such) verily, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful. |
| Malik | - except those who repent thereafter and mend their conduct; for Allah is surely Forgiving, Merciful.[5] |
| QXP | Except those who afterward repent and reform. For, verily Allah is Forgiving, Merciful. |
| Maulana Ali | Except those who afterwards repent and act aright; surely Allah is Forgiving, Merciful. |
| Free Minds | Except those who repent after this and do right, then God is Forgiving, Merciful. |
| Qaribullah | except those among them that afterwards repent and mend their ways. Allah is Forgiving, Merciful. |
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| George Sale | Excepting those who shall afterwards repent, and amend; for unto such will God be gracious and merciful. |
| JM Rodwell | Save those who afterwards repent and live virtuously; for truly God is Lenient, Merciful! |
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| Asad | excepting [from this interdict] only those who afterwards repent and made amends: [I.e., who publicly withdraw their accusation after having suffered the punishment of flogging - which, being a legal right of the wrongly accused person, cannot be obviated by mere repentance and admission of guilt. Thus, the above-mentioned exemption relates only to the interdict on giving testimony and not to the punishment by flogging.] for, behold, God is much forgiving, a dispenser of grace. |
an-Nur 024:006
| 24:6 والذين يرمون ازواجهم ولم يكن لهم شهداء الا انفسهم فشهادة احدهم اربع شهادات بالله انه لمن الصادقين |
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| Transliteration | Waallatheena yarmoona azwajahum walam yakun lahum shuhadao illa anfusuhum fashahadatu ahadihim arbaAAu shahadatin biAllahi innahu lamina alssadiqeena |
| Literal | And those who blame and accuse their spouses , and (there) were not for them witnesses/testifiers except themselves, so testimony/certification (of) one of them, four testimonies/certifications by God that he truly is from (E) the truthful. |
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| Yusuf Ali | And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; |
| Pickthal | As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth; |
| Arberry | And those who cast it up on their wives having no witnesses except themselves, the testimony of one of them shall be to testify by God four times that he is of the truthful, |
| Shakir | And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones. |
| Sarwar | Those who accuse their spouses of committing adultery but have no witness except themselves, should testify four times saying, "God is my witness that I am telling the truth". |
| Khalifa | As for those who accuse their own spouses, without any other witnesses, then the testimony may be accepted if he swears by GOD four times that he is telling the truth. |
| Hilali/Khan | And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. testifies four times) by Allah that he is one of those who speak the truth. |
| H/K/Saheeh | And those who accuse their wives [of adultery] and have no witnesses except themselves then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful. |
| Malik | Those men who accuse their own wives but have no witness except themselves, each one of them shall be made to swear four times by Allah that his charge is true,[6] |
| QXP | As for those who accuse their wives, but have no witnesses except themselves, then let the accuser call Allah four times to Witness that he is indeed telling the truth. |
| Maulana Ali | And those who accuse their wives and have now witnesses except themselves, let one of them testify four times, bearing Allah to witness, that he is of those who speak the truth. |
| Free Minds | And those who accuse their wives, but they have no witnesses except for themselves, then the testimony of one of them is to be equivalent to that of four witnesses if he is swearing by God that he is being truthful. |
| Qaribullah | And those who accuse their wives and have no witnesses except themselves, let them testify by swearing by Allah four times that he is of the truthful, |
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| George Sale | They who shall accuse their wives of adultery, and shall have no witnesses thereof besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by God that he speaketh the truth: |
| JM Rodwell | And they who shall accuse their wives, and have no witnesses but themselves, the testimony of each of them shall be a testimony by God four times repeated, that he is indeed of them that speak the truth. |
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| Asad | And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of these [accusers] call God four times to witness that he is indeed telling the truth, [Lit., "then the testimony of any of these shall be four testimonies [or "solemn affirmations"] before God".] |
an-Nur 024:007
| 24:7 والخامسة ان لعنة الله عليه ان كان من الكاذبين |
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| Transliteration | Waalkhamisatu anna laAAnata Allahi AAalayhi in kana mina alkathibeena |
| Literal | And the fifth that God's curse/torture (is) on him, if he was from the liars/deniers/falsifiers. |
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| Yusuf Ali | And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie. |
| Pickthal | And yet a fifth, invoking the curse of Allah on him if he is of those who lie. |
| Arberry | and a fifth time, that the curse of God shall be upon him, if he should be of the liars. |
| Shakir | And the fifth (time) that the curse of Allah be on him if he is one of the liars. |
| Sarwar | They should say on the fifth time, "Let God's curse be upon me if I am a liar". |
| Khalifa | The fifth oath shall be to incur GOD's condemnation upon him, if he was lying. |
| Hilali/Khan | And the fifth (testimony) (should be) the invoking of the Curse of Allah on him if he be of those who tell a lie (against her). |
| H/K/Saheeh | And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars. |
| Malik | and the fifth time calling down upon himself the curse of Allah if he is lying.[7] |
| QXP | And the fifth time, that Allah may reject him if he is telling a lie. |
| Maulana Ali | And the fifth (time) that the curse of Allah be on him, if he is of those who lie. |
| Free Minds | And the fifth shall be God's curse upon him if he is one of those lying. |
| Qaribullah | and the fifth time, that the curse of Allah shall be upon him, if he should be of the liars. |
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| George Sale | And the fifth time that he imprecate the curse of God on him, if he be a liar. |
| JM Rodwell | And the fifth time that the malison of God be upon him, if he be of them that lie. |
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| Asad | and the fifth time, that God's curse be upon him if he is telling a lie. |
an-Nur 024:008
| 24:8 ويدرأو عنها العذاب ان تشهد اربع شهادات بالله انه لمن الكاذبين |
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| Transliteration | Wayadrao AAanha alAAathaba an tashhada arbaAAa shahadatin biAllahi innahu lamina alkathibeena |
| Literal | And pushes away/repels the torture from her that she witnesses/testifies four testimonies/certifications by God that he truly is from (E) the liars/deniers/falsifiers. |
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| Yusuf Ali | But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie; |
| Pickthal | And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false, |
| Arberry | It shall avert from her the chastisement if she testify by God four times that he is of the liars, |
| Shakir | And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars; |
| Sarwar | The spouse will be acquitted of the punishment if she challenges his testimony by saying four times, "God is my witness that he is a liar". |
| Khalifa | She shall be considered innocent if she swears by GOD four times that he is a liar. |
| Hilali/Khan | But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allah, that he (her husband) is telling a lie. |
| H/K/Saheeh | But it will prevent punishment from her if she gives four testimonies [swearing] by Allah that indeed, he is of the liars. |
| Malik | As for the wife, the punishment shall be averted from her if she swears four times by Allah that his (her husband's) charge is false[8] |
| QXP | But punishment shall be averted from her if she calls Allah four times as Witness that he is indeed telling a lie. |
| Maulana Ali | And it shall avert the chastisement from her, if she testify four times, bearing Allah to witness, that he is of those who lie. |
| Free Minds | And the punishment will be averted from her if she testifies four times by God that he is of the liars. |
| Qaribullah | But the punishment will be averted from her if she swears four times that he is of the liars, |
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| George Sale | And it shall avert the punishment from the wife, if she swear four times by God that he is a liar; |
| JM Rodwell | But it shall avert the chastisement from her if she testify a testimony four times repeated, by God, that he is of them that lie; |
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| Asad | But [as for the wife, all] chastisement shall be averted from her by her calling God four times to witness that he is indeed telling a lie, |
an-Nur 024:009
| 24:9 والخامسة ان غضب الله عليها ان كان من الصادقين |
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| Transliteration | Waalkhamisata anna ghadaba Allahi AAalayha in kana mina alssadiqeena |
| Literal | And the fifth, that God's anger (is) on her if he was from the truthful. |
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| Yusuf Ali | And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth. |
| Pickthal | And a fifth (time) that the wrath of Allah be upon her if he speaketh truth. |
| Arberry | and a fifth time, that the wrath of God shall be upon her, if he should be of the truthful. |
| Shakir | And the fifth (time) that the wrath of Allah be on her if he is one of the truthful. |
| Sarwar | On the fifth time she should say, "Let the curse of God be upon me if what he says is true." |
| Khalifa | The fifth oath shall incur GOD's wrath upon her if he was telling the truth. |
| Hilali/Khan | And the fifth (testimony) should be that the Wrath of Allah be upon her if he (her husband) speaks the truth. |
| H/K/Saheeh | And the fifth [oath will be] that the wrath of Allah be upon her if he was of the truthful. |
| Malik | and the fifth time calls down the wrath of Allah on herself if his charge is true.[9] |
| QXP | And the fifth time, that Allah may reject her if he is telling the truth. (The court shall then punish neither the husband nor the wife and it infers that the same procedure applies if the wife accuses her husband). |
| Maulana Ali | And the fifth (time) that the wrath of Allah to be on her, if he is of those who speak the truth. |
| Free Minds | And the fifth shall be that God's curse is upon her if he is speaking the truth. |
| Qaribullah | and on the fifth time the Wrath of Allah shall be upon her if he is of the truthful. |
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| George Sale | and if the fifth time she imprecate the wrath of God on her, if he speaketh the truth. |
| JM Rodwell | And a fifth time to call down the wrath of God on her, if he have spoken the truth. |
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| Asad | and the fifth [time], that God's curse be upon her if he is telling the truth, [Thus, the husband's accusation is to be regarded as proven if the wife refuses to take an oath to the contrary, and disproved if she solemnly sets her word against his. Inasmuch as this procedure, which is called lian ("oath of condemnation"), leaves the question of guilt legally undecided, both parties are absolved of all the legal consequences otherwise attending upon adultery - resp. an unproven accusation of adultery - the only consequence being a mandatory divorce.] |
an-Nur 024:010
| 24:10 ولولا فضل الله عليكم ورحمته وان الله تواب حكيم |
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| Transliteration | Walawla fadlu Allahi AAalaykum warahmatuhu waanna Allaha tawwabun hakeemun |
| Literal | And where it not for God's grace/blessing on you and His mercy, and that God (is) forgiving, wise/judicious. |
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| Yusuf Ali | If it were not for Allah's grace and mercy on you, and that Allah is Oft-Returning, full of Wisdom,- (Ye would be ruined indeed). |
| Pickthal | And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone). |
| Arberry | But for God's bounty to you and His mercy and that God turns, and is All-wise -- |
| Shakir | And were it not for Allah's grace upon you and His mercy-- and that Allah is Oft-returning (to mercy), Wise! |
| Sarwar | Had it not been for God's favors and mercy upon you (your life would have been in chaos). God accepts repentance and He is All-wise. |
| Khalifa | This is GOD's grace and mercy towards you. GOD is Redeemer, Most Wise. |
| Hilali/Khan | And had it not been for the Grace of Allah and His Mercy on you (He would have hastened the punishment upon you)! And that Allah is the One Who accepts repentance, the All-Wise. |
| H/K/Saheeh | And if not for the favor of Allah upon you and His mercy…and because Allah is Accepting of repentance and Wise. |
| Malik | If it were not for Allah’s grace and mercy upon you, you would have no method of handling these situations. Allah is the Acceptor of Repentance, All-Wise.[10] |
| QXP | And were it not for Allah's Favor upon you and His Grace upon you, and that Allah is Clement, Wise, |
| Maulana Ali | And were it not for Allah’s grace upon you and His mercy -- and that Allah is Oft-returning (to mercy) Wise! |
| Free Minds | All this is from God's favour upon you and His mercy. And God is Forgiving, Wise. |
| Qaribullah | If it were not for the bounty of Allah to you and His Mercy, and that Allah turns, and is the Wise, |
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| George Sale | If it were not for the indulgence of God towards you, and his mercy, and that God is easy to be reconciled, and wise; He would immediately discover your crimes. |
| JM Rodwell | And but for the goodness and mercy of God towards you, and that God is He who loveth to turn, Wise . . . . ! |
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| Asad | AND WERE it not for God's favour upon you, [O man,] and His grace, and that God is a wise acceptor of repentance...! [This sentence, which introduces the section dealing with the condemnation of all unfounded or unproven accusations of unchastity - as well as the similar sentence which closes it in verse 20 - is deliberately left incomplete, leaving it to man to imagine what would have happened to individual lives and to society if God had not ordained all the above-mentioned legal and moral safeguards against possibly false accusations, or if He had made a proof of adultery dependent on mere circumstantial evidence. This idea is further elaborated in verses 14 -15.] |
an-Nur 024:011
| 24:11 ان الذين جاؤوا بالافك عصبة منكم لاتحسبوه شرا لكم بل هو خير لكم لكل امرئ منهم مااكتسب من الاثم والذي تولى كبره منهم له عذاب عظيم |
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| Transliteration | Inna allatheena jaoo bial-ifki AAusbatun minkum la tahsaboohu sharran lakum bal huwa khayrun lakum likulli imri-in minhum ma iktasaba mina al-ithmi waallathee tawalla kibrahu minhum lahu AAathabun AAatheemun |
| Literal | That those who came with the lies/falsehood a group/band/company from you, do not think/suppose it (is) bad/evil/harm for you, rather/but it is best for you to each/every human from them what he earned/gained from the sin/crime; and who followed his arrogance/great sin from them (there is) for him a great torture. |
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| Yusuf Ali | Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous. |
| Pickthal | Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom. |
| Arberry | Those who came with the slander are a band of you; do not reckon it evil for you; rather it is good for you. Every man of them shall have the sin that he has earned charged to him; and whosoever of them took upon himself the greater part of it, him there awaits a mighty chastisement. |
| Shakir | Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement. |
| Sarwar | Those of you who have brought forward a false report (against Aisha) do not think that it will harm you. Rather it will be a benefit to you. Each one of you will face the result of his sin. The one among the group who was the chief instigator will face a great torment. |
| Khalifa | A gang among you produced a big lie. Do not think that it was bad for you; instead, it was good for you. Meanwhile, each one of them has earned his share of the guilt. As for the one who initiated the whole incident, he has incurred a terrible retribution. |
| Hilali/Khan | Verily! Those who brought forth the slander (against Aishah the wife of the Prophet SAW) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. |
| H/K/Saheeh | Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof for him is a great punishment. |
| Malik | Those who concocted the slander are from a clique among you. Do not regard this incident as only an evil, for it also contains a good lesson for you. Whoever took any part in this sin, has earned his share accordingly, and the one who took on himself the leading part, shall have a terrible punishment.[11] |
| QXP | Verily, there are numerous among you who would slander others. Deem not that this (Law of eighty lashes and calling Allah to Witness) is harsh for you. Nay, it is good for you since every slanderer will have to account for what he earns through this dragging violation of human dignity. In the Divine System an awesome punishment awaits anyone who magnifies the slander (trying to make it believable). |
| Maulana Ali | Surely they who concocted the lie are a party from among you. Deem it not an evil to you. Nay, it is good for you. For every man of them is what he has earned of sin; and as for him among them who took upon himself the main part thereof, he shall have a grievous punishment. |
| Free Minds | Those who have brought forth the false accusation were a group from within you. Do not think it is bad for you, for it is good for you. Every person amongst them will have what he deserves of the sin. And as for he who had the greatest portion of it, he will have a great retribution. |
| Qaribullah | those who came with the slander were a number of you. Do not regard it evil for you, rather it is good for you. Every person of them shall have the sin that he has earned charged to him. As for he who took upon himself the greater part there is a mightier punishment. |
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| George Sale | As to the party among you who have published the falsehood concerning Ayesha, think it not to be an evil unto you: On the contrary, it is better for you. Every man of them shall be punished according to the injustice of which he hath been guilty; and he among them who hath undertaken to aggravate the same, shall suffer a grievous punishment. |
| JM Rodwell | Of a truth, they who advanced that lie were a large number of you; but regard it not as an evil to you. No, it is an advantage to you. To every man among them shall it be done according to the offence he hath committed; and as to that person among them who |
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| Asad | Verily, numerous among you are those who would falsely accuse others of unchastity: [Lit., "those who brought forth the lie (al-ifk, here denoting a false accusation of unchastity) are a numerous group (usbah) among you". The term usbah signifies any group of people, of indeterminate number, banded together for a particular purpose (Taj al-Arus). According to all the commentators, the passage comprising verses 11-20 relates to an incident, which occurred on the Prophet's return from the campaign against the tribe of Mustaliq in the year 5 H. The Prophet's wife Aishah, who had accompanied him on that expedition, was inadvertently left behind when the Muslims struck camp before dawn. After having spent several hours alone, she was found by one of the Prophet's Companions, who led her to the next halting-place of the army. This incident gave rise to malicious insinuations of misconduct on the part of Aishah; but these rumours were short-lived, and her innocence was established beyond all doubt. As is the case with all Quranic allusions to historical events, this one, too, is primarily meant to bring out an ethical proposition valid for all times and all social circumstances: and this is the reason why the grammatical construction of the above passage is such that the past-tense verbs occurring in verses 11-16 can be - and, I believe, should be - understood as denoting the present tense.] [but, O you who are thus wronged,] deem it not a bad thing for you: nay, it is good for you! [I.e., in the sight of God: for, the unhappiness caused by unjust persecution confers - as does every undeserved and patiently borne suffering - a spiritual merit on the person thus afflicted. Cf. the saying of the Prophet, quoted by Bukhari and Muslim: "Whenever a believer is stricken with any hardship, or pain, or anxiety, or sorrow, or harm, or distress - even if it be a thorn that has hurt him - God redeems thereby some of his failings."] [As for the slanderers,] unto every one of them [will be accounted] all that he has earned by [thus] sinning; and awesome suffering awaits any of them who takes it upon himself to enhance this [sin]! [I.e., by stressing, in a legally and morally inadmissible manner, certain "circumstantial" details or aspects of the case in order to make the slanderous, unfounded allegation more believable.] |
an-Nur 024:012
| 24:12 لولا اذ سمعتموه ظن المؤمنون والمؤمنات بانفسهم خيرا وقالوا هذا افك مبين |
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| Transliteration | Lawla ith samiAAtumoohu thanna almu/minoona waalmu/minatu bi-anfusihim khayran waqaloo hatha ifkun mubeenun |
| Literal | Where it not for when you heard it , the believers (M) and the believers (F) thought/assumed goodness with themselves, and they said: "That (is) evident lies/falsehood." |
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| Yusuf Ali | Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"? |
| Pickthal | Why did not the believers, men and women, when ye heard it, think good of their own own folk, and say: It is a manifest untruth? |
| Arberry | Why, when you heard it, did the believing men and women not of their own account think good thoughts, and say, 'This is a manifest calumny'? |
| Shakir | Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood? |
| Sarwar | Would that on your hearing this report, the believing men and woman among you had a favorable attitude towards it, and had said, "This report is clearly false". |
| Khalifa | When you heard it, the believing men and the believing women should have had better thoughts about themselves, and should have said, "This is obviously a big lie." |
| Hilali/Khan | Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: "This (charge) is an obvious lie?" |
| H/K/Saheeh | Why, when you heard it, did not the believing men and believing women think good of one another and say, This is an obvious falsehood ? |
| Malik | Why did not the believing men and believing women, when they heard of this slander, think well of their own people, and say: "This is clearly a false accusation?"[12] |
| QXP | Why do not the believing men and believing women, whenever such a rumor is heard, think the best of one another and say, "This is an obvious falsehood?" |
| Maulana Ali | Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood? |
| Free Minds | If only when you heard it the believing men and women should have thought good of their own selves and said: "This is an obvious lie!" |
| Qaribullah | Had you heard it, and the believing men and women, thought good thoughts about one another said: 'This is a clear falsehood! ' |
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| George Sale | Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, this is a manifest falsehood? |
| JM Rodwell | Did not the faithful of both sexes, when ye heard of this, form a favourable judgment in their own minds, and say, This is a manifest lie? |
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| Asad | Why do not the believing men and women, whenever such [a rumour] is heard, [Lit., "whenever you hear it" - the pronoun "you" indicating here the community as a whole.] think the best of one another and say, "This is an obvious falsehood"? |
an-Nur 024:013
| 24:13 لولا جاؤوا عليه باربعة شهداء فاذ لم ياتوا بالشهداء فاولئك عند الله هم الكاذبون |
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| Transliteration | Lawla jaoo AAalayhi bi-arbaAAati shuhadaa fa-ith lam ya/too bialshshuhada-i faola-ika AAinda Allahi humu alkathiboona |
| Literal | Unless they come on it with four witnesses/testifiers, so if they do not come with witnesses/testifiers, so those are at God they are the liars/deniers/falsifiers. |
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| Yusuf Ali | Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars! |
| Pickthal | Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah. |
| Arberry | Why did they not bring four witnesses against it? But since they did not bring the witnesses, in God's sight they are the liars. |
| Shakir | Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah. |
| Sarwar | Would that they had brought four witness to testify to their report. Since they brought none, they are liars before God. |
| Khalifa | Only if they produced four witnesses (you may believe them). If they fail to produce the witnesses, then they are, according to GOD, liars. |
| Hilali/Khan | Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars. |
| H/K/Saheeh | Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars. |
| Malik | Why did they not produce four witnesses? If they cannot produce the required witnesses, they are the liars in the sight of Allah.[13] |
| QXP | Why do they not (demand of the accusers that they) produce four witnesses? For, if they do not produce such witnesses, it is the accusers who are, in the Sight of Allah, liars indeed. |
| Maulana Ali | Why did they not bring four witnesses of it? So, as they have not brought witnesses, they are liars in the sight of Allah. |
| Free Minds | If only they had brought four witnesses to it. If they did not have the witnesses, then these with God are the liars. |
| Qaribullah | Why, did they not bring four witnesses against it? But since they did not bring the witnesses, before Allah they are the liars. |
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| George Sale | Have they produced four witnesses thereof? Wherefore since they have not produced the witnesses, they are surely liars in the sight of God. |
| JM Rodwell | Have they brought four witnesses of the fact? If they cannot produce the witnesses, they are the liars in the sight of God. |
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| Asad | why do they not [demand of the accusers that they] [This interpolation is necessary in view of the fact that the believers spoken of in the preceding verse are blamed, not for making the false accusation, but for not giving it the lie.] produce four witnesses to prove their allegation? [Lit., "in support thereof" (alayhi).] - for, if they do not produce such witnesses, it is those [accusers] who, in the sight of God, are liars indeed! |
an-Nur 024:014
| 24:14 ولولافضل الله عليكم ورحمته في الدنيا والاخرة لمسكم في ماافضتم فيه عذاب عظيم |
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| Transliteration | Walawla fadlu Allahi AAalaykum warahmatuhu fee alddunya waal-akhirati lamassakum fee ma afadtum feehi AAathabun AAatheemun |
| Literal | And where it not for God's grace/favour/blessing on you and His mercy in the present world and the end (other life), great torture would have touched you in what you flowed/spread in it. |
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| Yusuf Ali | Were it not for the grace and mercy of Allah on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair. |
| Pickthal | Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured. |
| Arberry | But for God's bounty to you and His mercy in the present world and the world to come there would have visited you for your mutterings a mighty chastisement. |
| Shakir | And were it not for Allah's grace upon you and His mercy in this world and the hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into. |
| Sarwar | Were it not for the favors and mercy of God upon you, in this world and in the life to come, a great torment would strike you for your involvement in this false report. |
| Khalifa | If it were not for GOD's grace towards you, and His mercy in this world and in the Hereafter, you would have suffered a great retribution because of this incident. |
| Hilali/Khan | Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. |
| H/K/Saheeh | And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment |
| Malik | Were it not for the grace and mercy of Allah towards you in this world and the Hereafter, you would have been severely punished for your involvement in this scandal;[14] |
| QXP | And were it not for the Favor and Grace of Allah upon you, in this world and in the Hereafter, an awful suffering would have afflicted you for the slanders you fall for. |
| Maulana Ali | And were it not for Allah’s grace upon you and His mercy in this world and the Hereafter, a grievous chastisement would certainly have touched you on account of the talk you indulged in. |
| Free Minds | And had it not been for God's favour upon you and His mercy upon you in this world and the Hereafter, a great retribution would have touched you for what you have spoken. |
| Qaribullah | But for the bounty of Allah and His Mercy towards you in this life and in the Everlasting Life you would have been sternly punished for that which you were involved. |
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| George Sale | Had it not been for the indulgence of God towards you, and his mercy, in this world and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread: |
| JM Rodwell | And but for the goodness of God towards you, and His mercy in this world and in the next, a severe punishment had come upon you for that which ye spread abroad, |
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| Asad | And were it not for God's favour upon you, [O men,] and His grace in this world and in the life to come, awesome suffering would indeed have afflicted you in result of all [the calumny] in which you indulge [Sc., "yourselves and your whole society". With this and the next verse the discourse returns to, and elaborates, the idea touched upon in verse 10 and explained in the corresponding note.] |
an-Nur 024:015
| 24:15 اذ تلقونه بالسنتكم وتقولون بافواهكم ماليس لكم به علم وتحسبونه هينا وهو عند الله عظيم |
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| Transliteration | Ith talaqqawnahu bi-alsinatikum wataqooloona bi-afwahikum ma laysa lakum bihi AAilmun watahsaboonahu hayyinan wahuwa AAinda Allahi AAatheemun |
| Literal | When you receive it with your tongues/languages and you say with your mouths what knowledge is not for you with it (you have no knowledge of) and you think/suppose it (is) easy/light, and it is at God great. |
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| Yusuf Ali | Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah. |
| Pickthal | When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great. |
| Arberry | When you received it on your tongues, and were speaking with your mouths that whereof you had no knowledge, and reckoned it a light thing, and with God it was a mighty thing -- |
| Shakir | When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous. |
| Sarwar | Your tongues moved and your mouths spoke of something of which you had no knowledge. You thought it to be a trivial matter, while in the eyes of God it is blasphemy. |
| Khalifa | You fabricated it with your own tongues, and the rest of you repeated it with your mouths without proof. You thought it was simple, when it was, according to GOD, gross. |
| Hilali/Khan | When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great. |
| H/K/Saheeh | When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous. |
| Malik | when you passed on with your tongues and uttered with your mouths that about which you had no knowledge. You took it lightly while it was a very serious offence in the sight of Allah.[15] |
| QXP | When you welcome slander on your tongues and utter with your mouths something of which you have no knowledge, thinking it is a light matter, know that in the Sight of Allah it is an awful thing. |
| Maulana Ali | When you received it on your tongues and spoke with your mouths that of which you had no knowledge, and you deemed it a trifle, while with Allah it was serious. |
| Free Minds | For you have cast it with your tongues, and you say with your mouths what you have no knowledge of, and you think it is a minor issue, while with God it was great. |
| Qaribullah | You carried with your tongues and uttered with your mouths what you did not know. You have thought it a trifle, but before Allah it was a mighty thing. |
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| George Sale | When ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of God. |
| JM Rodwell | when ye uttered with your tongues, and spake with your mouths that of which ye had no knowledge. Ye deemed it to be a light matter, but with God it was a grave one. |
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| Asad | when you take it up with your tongues, uttering with your mouths something of which you have no knowledge, and deeming it a light matter whereas in the sight of God it is an awful thing! |
an-Nur 024:016
| 24:16 ولولا اذ سمعتموه قلتم مايكون لنا ان نتكلم بهذا سبحانك هذا بهتان عظيم |
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| Transliteration | Walawla ith samiAAtumoohu qultum ma yakoonu lana an natakallama bihatha subhanaka hatha buhtanun AAatheemun |
| Literal | And if only when you want/listened (to) it, you said: "It (is) not to be for us that we converse/speak with that, Your praise/glory, that (is) great falsehood/slander ." |
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| Yusuf Ali | And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to Allah! this is a most serious slander!" |
| Pickthal | Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny. |
| Arberry | And why, when you heard it, did you not say, 'It is not for us to speak about this; glory be to Thee! This is a mighty calumny'? |
| Shakir | And why did you not, when you heard it, say: It does not beseem us that we should talk of it; glory be to Thee! this is a great calumny? |
| Sarwar | Would that on hearing this report, you had said, "We have nothing to say about it. God forbid! It is a serious accusation." |
| Khalifa | When you heard it, you should have said, "We will not repeat this. Glory be to You. This is a gross falsehood." |
| Hilali/Khan | And why did you not, when you heard it, say? "It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie." |
| H/K/Saheeh | And why, when you heard it, did you not say, It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander ? |
| Malik | Why did you not, when you heard about it, say: "It is not befitting for us to talk about it, God forbid! This is a monstrous slander?"[16] |
| QXP | (And once again), why do you not say, whenever you hear such a rumor, "It is not befitting for us to talk about it. Glory to You (Our Lord), this is a monstrous calumny." |
| Maulana Ali | And why did you not, when you heard it, say: It beseems us not to talk of it. Glory be to Thee! This is a great calumny. |
| Free Minds | And when you heard it you should have said: "It was not right for us to speak of this. Glory to You, this is a great lie." |
| Qaribullah | When you heard it, why did you not say: 'It is not right for us to speak of this. Exaltations to You! This is a mighty slander! ' |
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| George Sale | When ye heard it, did ye say, it belongeth not unto us, that we should talk of this matter: God forbid! This is a grievous calumny? |
| JM Rodwell | And did ye say when ye heard it, "It is not for us to talk of this affair! O God! By thy Glory, this is a gross calumny?" |
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| Asad | And [once again]: Why do you not say, whenever you hear such [a rumour], "It does not behove us to speak of this, O Thou who art limitless in Thy glory: this is an awesome calumny"? [The interjection subhanaka ("O Thou who art limitless in Thy glory") stresses here the believers moral duty to bethink himself of God whenever he is tempted to listen to, or to repeat, a calumny (since every such rumour must be considered a calumny unless its truth is legally proved).] |
an-Nur 024:017
| 24:17 يعظكم الله ان تعودوا لمثله ابدا ان كنتم مؤمنين |
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| Transliteration | YaAAithukumu Allahu an taAAoodoo limithlihi abadan in kuntum mu/mineena |
| Literal | God advises/warns you that you return to similar/equal to it ever, if you were believing. |
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| Yusuf Ali | Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers. |
| Pickthal | Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers. |
| Arberry | God admonishes you, that you shall never repeat the like of it again; if you are believers. |
| Shakir | Allah admonishes you that you should not return to the like of it ever again if you are believers. |
| Sarwar | God advises you never to do such things again if you have any faith. |
| Khalifa | GOD admonishes you that you shall never do it again, if you are believers. |
| Hilali/Khan | Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers. |
| H/K/Saheeh | Allah warns you against returning to the likes of this [conduct], ever, if you should be believers. |
| Malik | Allah admonishes you never to repeat a mistake like this, if you are true believers.[17] |
| QXP | Allah admonishes you that you repeat not the like thereof ever, if you are indeed believers. |
| Maulana Ali | Allah admonishes you that you return not to the like of it ever again, if you are believers. |
| Free Minds | God warns you not to repeat something similar to this ever, if you are believers. |
| Qaribullah | Allah exhorts you never again to repeat the like, if you are believers. |
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| George Sale | God warneth you, that ye return not to the like crime for ever; if ye be true believers. |
| JM Rodwell | God hath warned you that ye go not back to the like of this for ever, if ye be believers: |
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| Asad | God admonishes you [hereby] lest you ever revert to the like of this [sin], if you are [truly] believers; |
an-Nur 024:018
| 24:18 ويبين الله لكم الايات والله عليم حكيم |
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| Transliteration | Wayubayyinu Allahu lakumu al-ayati waAllahu AAaleemun hakeemun |
| Literal | And God clarifies/explains for you the verses/evidences , and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | And Allah makes the Signs plain to you: for Allah is full of knowledge and wisdom. |
| Pickthal | And He expoundeth unto you the revelations. Allah is Knower, Wise. |
| Arberry | God makes clear to you the signs; and God is All-knowing, All-wise. |
| Shakir | And Allah makes clear to you the communications; and Allah is Knowing, Wise. |
| Sarwar | God explains to you His revelations. He is All-knowing and All-wise. |
| Khalifa | GOD thus explains the revelations for you. GOD is Omniscient, Wise. |
| Hilali/Khan | And Allah makes the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | And Allah makes clear to you the verses, and Allah is Knowing and Wise. |
| Malik | Allah has made His revelations clear to you, Allah is All-Knowing, All-Wise.[18] |
| QXP | And Allah clearly explains His Verses for you. Allah is the Knower, the Wise. |
| Maulana Ali | And Allah makes clear to you the messages; and Allah is Knowing, Wise. |
| Free Minds | And God clarifies for you the revelations; and God is Knower, Wise. |
| Qaribullah | Allah makes plain to you His verses, and Allah is the Knower, the Wise. |
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| George Sale | And God declareth unto you his signs; for God is knowing and wise. |
| JM Rodwell | And God maketh His signs clear to you: for God is Knowing, Wise. |
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| Asad | for God makes [His] messages clear unto you - and God is all-knowing, Wise! |
an-Nur 024:019
| 24:19 ان الذين يحبون ان تشيع الفاحشة في الذين امنوا لهم عذاب اليم في الدنيا والاخرة والله يعلم وانتم لاتعلمون |
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| Transliteration | Inna allatheena yuhibboona an tasheeAAa alfahishatu fee allatheena amanoo lahum AAathabun aleemun fee alddunya waal-akhirati waAllahu yaAAlamu waantum la taAAlamoona |
| Literal | That those who love/like that the enormous/atrocious deed spread/circulate in (between) those who believed, for them (is a) painful torture in the present world and the end (other life), and God knows, and you do not know. |
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| Yusuf Ali | Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not. |
| Pickthal | Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not. |
| Arberry | Those who love that indecency should be spread abroad concerning them that believe -- there awaits them a painful chastisement in the present world and the world to come; and God knows, and you know not. |
| Shakir | Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter; and Allah knows, while you do not know. |
| Sarwar | Those who like to publicize indecency among the believers will face painful torment in this world and in the life to come. God knows what you do not know. |
| Khalifa | Those who love to see immorality spread among the believers have incurred a painful retribution in this life and in the Hereafter. GOD knows, while you do not know. |
| Hilali/Khan | Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not. |
| H/K/Saheeh | Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know. |
| Malik | Those who love to broadcast such slanders among the believers will have a painful punishment in this life and in the Hereafter. Allah knows and you do not know.[19] |
| QXP | Verily, those who love to see immorality spread among the believers, shall be punished (by a court of law) in this world and in the life to come. For, Allah knows and you know not. |
| Maulana Ali | Those who love that scandal should circulate respecting those who believe, for them is a grievous chastisement in this world and the Hereafter. And Allah knows, while you know not. |
| Free Minds | As for those who enjoy that immorality spreads amongst those who have believed, they will have a painful retribution in the world and the Hereafter. And God knows while you do not know. |
| Qaribullah | Those who love that indecency should be broadcast about those who believe theirs is a painful punishment in this world and in the Everlasting Life. Allah knows, and you do not know. |
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| George Sale | Verily they who love that scandal be published of those who believe, shall receive a servere punishment both in this world, and in the next. God knoweth, but ye know not. |
| JM Rodwell | But as for those who love that foul calumnies should go forth against those who believe, a grievous chastisement awaits them In this world and in the next. And God hath knowledge, but ye have not. |
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| Asad | Verily, as for those who like [to hear] foul slander spread against [any of] those who have attained to faith [The term fahishah signifies anything that is morally reprehensible or abominable: hence, "immoral conduct" in the widest sense of this expression. In the above context it refers to unfounded or unproven allegations of immoral conduct, in other words, "foul slander".] grievous suffering awaits them in this world [I.e., the legal punishment as stipulated in verse 4 of his surah.] and in the life to come: for God knows [the full truth], whereas you know [it] not. [This Quranic warning against slander and, by obvious implication, against any attempt at seeking out other people's faults finds a clear echo in several well-authenticated sayings of the Prophet: "Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive (akdhab al-hadith); and do not spy upon one another and do not try to bare [other people's] failings" (Muwatta; almost identical versions of this Tradition have been quoted by Bukhari, Muslim and Abu Daud): "Do not hurt those who have surrendered themselves to God (al-muslimin) and do not impute evil to them and do not try to uncover their nakedness [i.e., their faults]: for, behold, if anyone tries to uncover his brother's nakedness, God will uncover his own nakedness [on the Day of judgment]" (Tirmidhi); and, "Never does a believer draw a veil over the nakedness of the other believer without Gods drawing a veil over his own nakedness on Resurrection Day" (Bukhari). All these injunctions have received their seal, as it were, in the Quranic exhortation: "Avoid most guesswork [about one another] - for, behold, some of [such] guesswork is [in itself] a sin" |
an-Nur 024:020
| 24:20 ولولا فضل الله عليكم ورحمته وان الله رؤوف رحيم |
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| Transliteration | Walawla fadlu Allahi AAalaykum warahmatuhu waanna Allaha raoofun raheemun |
| Literal | And where it not for God's grace/favour/blessing on you and His mercy, and that God (is) compassionate/merciful, merciful. |
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| Yusuf Ali | Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy, (ye would be ruined indeed). |
| Pickthal | Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone). |
| Arberry | But for God's bounty to you and His mercy and that God is All-gentle, All-compassionate -- |
| Shakir | And were it not for Allah's grace on you and His mercy, and that Allah is Compassionate, Merciful. |
| Sarwar | Were it not for the favor and mercy of God upon you (you would have faced painful punishment in this world and the life to come). God is Compassionate and Merciful. |
| Khalifa | GOD showers you with His grace and mercy. GOD is Most Kind towards the believers, Most Merciful. |
| Hilali/Khan | And had it not been for the Grace of Allah and His Mercy on you, (Allah would have hastened the punishment upon you). And that Allah is full of kindness, Most Merciful. |
| H/K/Saheeh | And if it had not been for the favor of Allah upon you and His mercy…and because Allah is Kind and Merciful. |
| Malik | Were it not for the grace and mercy of Allah towards you, this scandal would have produced very bad results for you. Allah is indeed very Kind, most Merciful.[20] |
| QXP | Had it not been for the Favor of Allah and His Mercy unto you, and that Allah is Compassionate, Merciful, (your social fabric would have been undone). |
| Maulana Ali | And were it not for Allah’s grace on you and His mercy -- and that Allah is Compassionate, Merciful. |
| Free Minds | And all this is from God's favour upon you and His mercy. And God is Compassionate, Merciful. |
| Qaribullah | If it was not for the bounty of Allah to you and His Mercy, and Allah is the Gentle, the Most Merciful. |
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| George Sale | Had it not been for the indulgence of God towards you, and his mercy, and that God is gracious and merciful, ye had felt his vengeance. |
| JM Rodwell | And but for the goodness of God towards you and His Mercy, and that God is Kind, Merciful . . . ! |
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| Asad | And were it not for God's favour upon you and His grace, and that God is compassionate, a dispenser of grace...! [See verse 10 of this surah and the corresponding note.] |
an-Nur 024:021
| 24:21 ياايها الذين امنوا لاتتبعوا خطوات الشيطان ومن يتبع خطوات الشيطان فانه يامر بالفحشاء والمنكر ولولا فضل الله عليكم ورحمته مازكى منكم من احد ابدا ولكن الله يزكي من يشاء والله سميع عليم |
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| Transliteration | Ya ayyuha allatheena amanoo la tattabiAAoo khutuwati alshshaytani waman yattabiAA khutuwati alshshaytani fa-innahu ya/muru bialfahsha-i waalmunkari walawla fadlu Allahi AAalaykum warahmatuhu ma zaka minkum min ahadin abadan walakinna Allaha yuzakkee man yashao waAllahu sameeAAun AAaleemun |
| Literal | You, you those who believed, do not follow the devil's foot steps, and who follows the devil's foot steps, so that he truly orders/commands with the enormous/atrocious deeds , and the defiance of God and His orders/obscenity , and where it not for God's grace/favour/blessing on you and His mercy (there would) not (be) from one from you ever (E) (that) purified/corrected , and but God purifies/corrects whom He wills/wants/intends, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things). |
| Pickthal | O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower. |
| Arberry | O believers, follow not the steps of Satan; for whosoever follows the steps of Satan, assuredly he bids to indecency and dishonour. But for God's bounty to you and His mercy not one of you would have been pure ever; but God purifies whom He will; and God is All-hearing, All-knowing. |
| Shakir | O you who believe! do not follow the footsteps of the Shaitan, and whoever follows the footsteps of the Shaitan, then surely he bids the doing of indecency and evil; and were it not for Allah's grace upon you and His mercy, not one of you would have ever been pure, but Allah purifies whom He pleases; and Allah is Hearing, Knowing. |
| Sarwar | Believers, do not follow the footsteps of satan; whoever does so will be made by satan to commit indecency and sin. Were it not for the favor and mercy of God, none of you would ever have been purified. God purifies whomever He wants. God is All-hearing and All-knowing. |
| Khalifa | O you who believe, do not follow the steps of Satan. Anyone who follows the steps of Satan should know that he advocates evil and vice. If it were not for GOD's grace towards you, and His mercy, none of you would have been purified. But GOD purifies whomever He wills. GOD is Hearer, Knower. |
| Hilali/Khan | O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha (i.e. to commit indecency (illegal sexual intercourse, etc.)), and Al-Munkar (disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)). And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing. |
| Malik | O believers! Do not follow the footsteps of Satan: because anyone who follows the footsteps of Satan is seduced by him to commit acts of indecency and wickedness. If there had not been the grace and mercy of Allah upon you, none of you would have ever been purified from that sin, for it is Allah Alone Who purifies whom He pleases, and Allah is All-Hearing, All-Knowing.[21] |
| QXP | O You who have chosen to be graced with belief! Follow not the steps of satanic people in the community. Anyone who follows Satan's steps, should know that he advocates evil and vice. Had it not been for the Favor of Allah, and His Grace unto you, none of you could have grown in goodness. Thus it is - but anyone can develop the "Self" (attain Self-actualization) by following Allah's Laws (given in the Qur'an). Allah is Hearer, Knower (Most Perceptive of your psychosocial needs). |
| Maulana Ali | O you who believe, follow not the footsteps of the devil. And whoever follows the footsteps of the devil, surely he commands indecency and evil. And were it not for Allah’s grace on you and His mercy, not one of you would ever have been purse, but Allah purifies whom He pleases. And Allah is Hearing, Knowing. |
| Free Minds | O you who believe, do not follow the footsteps of the devil. And whosoever follows the footsteps of the devil should know that he advocates immorality and evil. And had in not been for God's favour upon you and His mercy, not one of you would have ever been purified, but God purifies whom He wishes, and God is Hearer, Knower. |
| Qaribullah | Believers, do not follow in the steps of satan, for those who follow the steps of satan, he bids to indecency and dishonor. But for the bounty of Allah to you, and His Mercy no one of you would ever have been purified; but Allah purifies whom He will; Allah is the Hearer, the Knower. |
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| George Sale | O true believers, follow not the steps of the devil: For whosoever shall follow the steps of the devil, he will command him filthy crimes, and that which is unlawful. If it were not for the indulgence of God, and his mercy towards you, there had not been so much as one of you cleansed from his guilt for ever: But God cleanseth whom he pleaseth; for God both heareth and knoweth. |
| JM Rodwell | O ye who believe! follow not the steps of Satan, for whosoever shall follow the steps of Satan, he will enjoin on him what is base and blameworthy; and but for the goodness of God towards you, and His mercy, no one of you had been cleansed for ever: but Go |
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| Asad | O You who have attained to faith! Follow not Satan's footsteps: for he who follows Satan's footsteps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason. [In this context, the term al-munkar has apparently the same meaning as in 16:90 (explained in the corresponding note) since, as the sequence shows, it clearly relates to the unreasonable self-righteousness of so many people who "follow Satan's footsteps" by imputing moral failings to others and forgetting that it is only due to Gods grace that man, in his inborn weakness, can ever remain pure.] And were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For [thus it is:] God who causes whomever He wills to grow in purity: for God is all-hearing, all-knowing. |
an-Nur 024:022
| 24:22 ولاياتل اولوا الفضل منكم والسعة ان يؤتوا اولي القربى والمساكين والمهاجرين في سبيل الله وليعفوا وليصفحوا الا تحبون ان يغفر الله لكم والله غفور رحيم |
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| Transliteration | Wala ya/tali oloo alfadli minkum waalssaAAati an yu/too olee alqurba waalmasakeena waalmuhajireena fee sabeeli Allahi walyaAAfoo walyasfahoo ala tuhibboona an yaghfira Allahu lakum waAllahu ghafoorun raheemun |
| Literal | (Owners) of the grace/favour/blessing and the wealth/abundance from you do not slacken/relax , that they give/bring (those) of the relations/near, and the poorest of poor/poor oppressed, and the emigrants in God's sake/path , and to forgive/pardon, and they should forgive/pardon, do you not love/like that God forgives for you? And God (is) forgiving, merciful. |
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| Yusuf Ali | Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want, and those who have left their homes in Allah's cause: let them forgive and overlook, do you not wish that Allah should forgive you? For Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | And let not those who possess dignity and ease among you swear not to give to the near of kin and to the needy, and to fugitives for the cause of Allah. Let them forgive and show indulgence. Yearn ye not that Allah may forgive you? Allah is Forgiving, Merciful. |
| Arberry | Let not those of you who possess bounty and plenty swear off giving kinsmen and the poor and those who emigrate in the way of God; but let them pardon and forgive. Do you not wish that God should forgive you? God is All-forgiving, All-compassionate. |
| Shakir | And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah's way, and they should pardon and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful. |
| Sarwar | The well-to-do and the rich among you should not fail to give to relatives, the destitute, and Emigrants for the cause of God. Be considerate and forgiving. Do you not want God to forgive you? God is All-forgiving and All-merciful. |
| Khalifa | Those among you who are blessed with resources and wealth shall be charitable towards their relatives, the poor, and those who have immigrated for the sake of GOD. They shall treat them with kindness and tolerance; do you not love to attain GOD's forgiveness? GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakeen (the poor), and those who left their homes for Allahs Cause. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful. |
| Malik | Let not those among you who are endowed with grace and amplitude of means swear to withhold their help from their relatives, the indigent and those who left their homes for the cause of Allah - rather let them forgive and overlook - do you not wish that Allah should forgive you? Allah is Forgiving, Merciful.[22] |
| QXP | (Development of the personality takes place by respecting the Divine Moral Values and helping people with your wealth and person (2:232), (4:49), (9:103), (24:21), (24:30), (53:32), (91:9-10), (92:18)). Let not those among you who have been blessed with resources and ease of life ever stay behind in spending on: Their families, Relatives, Those who have lost their jobs, Whose running businesses have stalled, Whose hard earned income is insufficient to meet their needs, and Those who have forsaken the domain of evil or persecution in the Cause of Allah. Let them pardon and overlook the imperfections of the needy. Listen! Do you not love that Allah should forgive you, absolving your imperfections? Thus it is - Allah is Forgiving, Merciful. |
| Maulana Ali | And let not possessors of grace and abundance among you swear against giving to the near of kin and the poor and those who have fled in Allah’s way; and pardon and overlook. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful. |
| Free Minds | And let not those amongst you who have been blessed with abundance refuse to give to the relatives, and the needy, and those who have immigrated in the cause of God. Let them pardon and forgive. Would you not like God to forgive you? And God is Forgiving, Merciful. |
| Qaribullah | Do not let those of you who possess bounty and plenty swear not to give kinsmen, and the poor, and those who emigrate in the way of Allah. Let them pardon and forgive. Do you not yearn that Allah forgives you? And Allah is the Forgiver, the Most Merciful. |
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| George Sale | Let not those among you who possess abundance of wealth, and have ability, swear that they will not give unto their kindred, and the poor, and those who have fled their country for the sake of God's true religion: But let them forgive, and act with benevolence towards them. Do ye not desire that God should pardon you? And God is gracious and merciful. |
| JM Rodwell | And let not persons of wealth and means among you swear that they will not give to their kindred, to the poor, and to those who have fled their homes in the cause of God; let them rather pardon and pass over the offence. Desire ye not that God should forgi |
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| Asad | Hence, [even if they have been wronged by slander,] let not those of you who have been graced with God's favour and ease of life ever become remiss in helping [Or: "Swear that [henceforth] they would not help [lit., "give to"]...", etc. Both these meanings - "he swore [that]" and "he became remiss [in]" - are attributable to the verb ala, which appears in the above sentence in the form ya tal. My rendering is based on the interpretation given to this verb by the great philologist Abu Ubayd al-Qasim al-Harawi (Cf. Lane I, 84).] [the erring ones among] their near of kin, and the needy, and those who have forsaken the domain of evil for the sake of God, [For an explanation of this rendering of the designation al-muhajirun (or, in other places, alladhina hajaru), see surah 2:218.] but let them pardon and forbear. [For,] do you not desire that God should forgive you your sins, seeing that God is much-forgiving, a dispenser of grace? [It is generally assumed that this verse refers to Abu Bakr, who swore that he would never again help his poor relative, the muhajir Mistah (whom he used to support until then) after the latter had taken part in slandering Abu Bakr's daughter, Aishah (see note on verse 11 above). There is no doubt that this assumption of the commentators is well-founded; but there is also no doubt that the ethical purport of the above verse is timeless and, therefore, independent of the fact or facts with which it appears to be historically linked. (This view finds additional support in the use of the plural form throughout the above passage.) The call to "pardon and forbear" is fully consonant with the Quranic principle of countering evil with good (see 13:22 and the corresponding note).] |
an-Nur 024:023
| 24:23 ان الذين يرمون المحصنات الغافلات المؤمنات لعنوا في الدنيا والاخرة ولهم عذاب عظيم |
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| Transliteration | Inna allatheena yarmoona almuhsanati alghafilati almu/minati luAAinoo fee alddunya waal-akhirati walahum AAathabun AAatheemun |
| Literal | That truly those who blame and accuse the chaste/married , the neglecting/disregarding (F) , the believing (F), were cursed/humiliated in the present world, and the end (other life) and for them (is) a great torture. |
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| Yusuf Ali | Those who slander chaste women, indiscreet but believing, are cursed in this life and in the Hereafter: for them is a grievous Penalty,- |
| Pickthal | Lo! as for those who traduce virtuous, believing women (who are) careless, cursed are they in the world and the Hereafter. Theirs will be an awful doom |
| Arberry | Surely those who cast it up on women in wedlock that are heedless but believing shall be accursed in the present world and the world to come; and there awaits them a mighty chastisement |
| Shakir | Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the hereafter, and they shall have a grievous chastisement. |
| Sarwar | Those who slander the unaware but chaste and believing women (of committing unlawful carnal relations) are condemned in this life and in the life hereafter. They will suffer a great punishment |
| Khalifa | Surely, those who falsely accuse married women who are pious believers have incurred condemnation in this life and in the Hereafter; they have incurred a horrendous retribution. |
| Hilali/Khan | Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment, |
| H/K/Saheeh | Indeed, those who [falsely] accuse chaste, unaware and believing women are cursed in this world and the Hereafter; and they will have a great punishment |
| Malik | Those who accuse chaste but careless believing women are cursed in this life, and in the Hereafter they shall have a grievous punishment.[23] |
| QXP | But, verily, those who accuse chaste women, mentally preoccupied, believers in Divine Moral Values, shall be rejected from the Grace of Allah in this world and in the life to come. And awesome suffering awaits them. (For eighty lashes from the court see (24:4)). |
| Maulana Ali | Surely those who accuse chaste believing women, unaware (of the evil), are cursed in this world and the Hereafter, and for them is a grievous chastisement, |
| Free Minds | Those who accuse the independent chaste believing women, they will be cursed in this world and the Hereafter, and they will have a painful retribution. |
| Qaribullah | Surely, those who defame chaste, unsuspecting, believing women, shall be cursed in this world and in the Everlasting Life, and for them there is a mighty punishment. |
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| George Sale | Moreover they who falsely accuse modest women, who behave in a negligent manner, and are true believers, shall be cursed in this world, and in the world to come; and they shall suffer a severe punishment. |
| JM Rodwell | Verily, they who throw out charges against virtuous but careless women, who yet are believers, shall be cursed in this world and in the world to come; and a terrible punishment doth await them. |
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| Asad | [But,] verily, those who [falsely, and without repentance,] [According to Razi, the absence of repentance is incontrovertibly implied in the condemnation expressed in the sequence. since the Quran makes it clear in many places that God always accepts a sinner's sincere repentance.] accuse chaste women who may have been unthinkingly careless but have remained true to their faith, [Lit., "chaste, unmindful [or "careless"] believing women", i.e., virtuous women who thoughtlessly expose themselves to situations on which a slanderous construction may be put.] shall be rejected [from God's grace] in this world as well as in the life to come: and awesome suffering awaits them |
an-Nur 024:024
| 24:24 يوم تشهد عليهم السنتهم وايديهم وارجلهم بما كانوا يعملون |
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| Transliteration | Yawma tashhadu AAalayhim alsinatuhum waaydeehim waarjuluhum bima kanoo yaAAmaloona |
| Literal | A day/time their tongues , and their hands, and their feet witness/testify on them becuase (of) what they were making/doing . |
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| Yusuf Ali | On the Day when their tongues, their hands, and their feet will bear witness against them as to their actions. |
| Pickthal | On the day when their tongues and their hands and their feet testify against them as to what they used to do, |
| Arberry | on the day when their tongues, their hands and their feet shall testify against them touching that they were doing. |
| Shakir | On the day when their tongues and their hands and their feet shall bear witness against them as to what they did. |
| Sarwar | on the day when their tongues, hands, and feet will testify to what they had done. |
| Khalifa | The day will come when their own tongues, hands, and feet will bear witness to everything they had done. |
| Hilali/Khan | On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do. |
| H/K/Saheeh | On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do. |
| Malik | Such people should not forget that Day when their own tongues, their own hands and their own feet will testify against their misdeeds.[24] |
| QXP | (Suffering) on the Day when their tongues and their hands and their feet will testify against them about all that they did. (And a time will come when methods of investigation will become far advanced). |
| Maulana Ali | On the day when their tongues and their hands and their feet bear witness against them as to what they did, |
| Free Minds | On the Day when their tongues, and their hands, and their feet will bear witness against them for what they used to do. |
| Qaribullah | On the Day when their tongues, hands and feet shall testify against them concerning what they were doing. |
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| George Sale | One day their own tongues shall bear witness against them, and their hands, and their feet, concerning that which they have done. |
| JM Rodwell | Their own tongues, and hands, and feet, shall one day bear witness against them of their own doings. |
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| Asad | on the Day when their own tongues and hands and feet will bear witness against them by [recalling] all that they did! |
an-Nur 024:025
| 24:25 يومئذ يوفيهم الله دينهم الحق ويعلمون ان الله هو الحق المبين |
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| Transliteration | Yawma-ithin yuwaffeehimu Allahu deenahumu alhaqqa wayaAAlamoona anna Allaha huwa alhaqqu almubeenu |
| Literal | That day God fulfills/completes (to) them their religion/reimbursement the truth , and they know that God, He is the truth , the clear/evident . |
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| Yusuf Ali | On that Day Allah will pay them back (all) their just dues, and they will realise that Allah is the (very) Truth, that makes all things manifest. |
| Pickthal | On that day Allah will pay them their just due, and they will know that Allah, He is the Manifest Truth. |
| Arberry | Upon that day God will pay them in full their just due, and they shall know that God is the manifest Truth. |
| Shakir | On that day Allah will pay back to them in full their just reward, and they shall know that Allah is the evident Truth. |
| Sarwar | On that day God will give them due recompense and they will know that God is the Supreme Judge. |
| Khalifa | On that day, GOD will requite them fully for their works, and they will find out that GOD is the Truth. |
| Hilali/Khan | On that Day Allah will pay them the recompense of their deeds in full, and they will know that Allah, He is the Manifest Truth. |
| H/K/Saheeh | That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice. |
| Malik | On that Day, Allah will give them the full reward they deserve, then they will realize that Allah is the One Who manifests the Truth.[25] |
| QXP | On that Day Allah will pay them their just due, and they will come to know that Allah! He is the Manifest Truth. |
| Maulana Ali | On that day Allah will pay back to them in full their just reward, and they will know that Allah, He is the Evident Truth. |
| Free Minds | On that Day, God will pay them what they are owed in full, and they will know that God is the Truth Manifested. |
| Qaribullah | Upon that Day Allah will pay them their due in full, and they will know that Allah is the clear truth. |
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| George Sale | On that day shall God render unto them their just due; and they shall know that God is the evident truth. |
| JM Rodwell | On that day will God pay them their just due, and they shall know that God is the clear Truth itself. |
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| Asad | On that day God will pay them in full their just due, and they will come to know that God alone is the Ultimate Truth, manifest, and manifesting [the true nature of all that has ever been done]. [Regarding the double meaning ("manifest" and "manifesting") inherent in the adjective mubin, see note on 12:1; for my rendering of God's attribute al-haqq as "the Ultimate Truth", see note on 20:114. In this particular instance, the active form of mubin ("manifesting") apparently relates to Gods revelation, on Judgment Day, of the true nature of man's actions and, thus, of the enormity of the sin to which this passage refers.] |
an-Nur 024:026
| 24:26 الخبيثات للخبيثين والخبيثون للخبيثات والطيبات للطيبين والطيبون للطيبات اولئك مبرؤون مما يقولون لهم مغفرة ورزق كريم |
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| Transliteration | Alkhabeethatu lilkhabeetheena waalkhabeethoona lilkhabeethati waalttayyibatu lilttayyibeena waalttayyiboona lilttayyibati ola-ika mubarraoona mimma yaqooloona lahum maghfiratun warizqun kareemun |
| Literal | The cheaters/wicked (F) (are) to the cheaters/wicked (M) , and the cheaters/wicked (M) (are) to the cheaters/wicked (F) , and the good/pure (F) (are) to good/pure (M) , and the good/pure (M) (are) to the good/pure (F) , those are being made innocent/pure from what they are saying, for them (is) forgiveness and generous/kind (reimbursement). |
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| Yusuf Ali | Women impure are for men impure, and men impure for women impure and women of purity are for men of purity, and men of purity are for women of purity: these are not affected by what people say: for them there is forgiveness, and a provision honourable. |
| Pickthal | Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women; such are innocent of that which people say: For them is pardon and a bountiful provision. |
| Arberry | Corrupt women for corrupt men, and corrupt men for corrupt women; good women for good men, and good men for good women -- these are declared quit of what they say; theirs shall be forgiveness and generous provision. |
| Shakir | Bad women .are for bad men and bad men are for bad women. Good women are for good men and good men are for good women |
| Sarwar | Indecent woman are for indecent men and indecent men are for indecent woman. Decent women are for decent men and decent men are for decent women. The decent people are innocent of what people allege. They will receive mercy and honorable sustenance. |
| Khalifa | The bad women for the bad men, and the bad men for the bad women, and the good women for the good men, and the good men for the good women. The latter are innocent of such accusations. They have attained forgiveness and a generous reward. |
| Hilali/Khan | Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Kareem (generous provision i.e.Paradise). |
| H/K/Saheeh | Evil words are for evil men, and evil men are [subjected] to evil words. And good words are for good men, and good men are [an object] of good words. Those [good people] are declared innocent of what the slanderers say. For them is forgiveness and noble provision. |
| Malik | Unclean women are for unclean men, and unclean men are for unclean women; and pure women are for pure men, and pure men are for pure women. They are free from the slanderer’s accusations; for them there shall be forgiveness and honorable provision from Allah.[26] |
| QXP | Evil women keep company with evil men, and evil men keep company with evil women. Likewise, men and women of good character are companions to one another (9:71), (9:112). The latter are innocent of whatever people might say about them. For them is the absolution of their imperfections and honorable provision. |
| Maulana Ali | Unclean things are for unclean ones and unclean ones are for unclean things, and good things are for good ones and good ones are for good things; these are free from what they say. For them is forgiveness and an honourable sustenance. |
| Free Minds | The wicked women are for the wicked men, and the wicked men are for the wicked women, and the good women are for the good men, and the good men are for the good women. These people are innocent from what statements have been made, and for them is forgiveness and a generous provision. |
| Qaribullah | Evil women for evil men, and evil men for evil women; good women for good men, and good men for good women these are clear of what has been said; for them is forgiveness, and a generous provision. |
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| George Sale | The wicked women should be joined to the wicked men, and the wicked men to the wicked women; but the good women should be married to the good men, and the good men to the good women. These shall be cleared from the calumnies which slanderers speak of them: They shall obtain pardon, and an honourable provision. |
| JM Rodwell | Bad women for bad men, and bad men for bad women; but virtuous women for virtuous men, and virtuous men for virtuous women! These shall be cleared from calumnies; theirs shall be forgiveness and an honourable provision. |
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| Asad | [In the nature of things,] corrupt women are for corrupt men, and corrupt men, for corrupt women - just as good women are for good men, and good men, for good women. [Since God is aware that] these are innocent of all that evil tongues may impute to them, [Lit., "innocent of all that they [i.e., the slanderers] may say".] forgiveness of sins shall be theirs, and a most excellent sustenance! [See note on 8:4. The reference, in this context, to God's "forgiveness of sins" (maghfirah) is obviously meant to stress the innate weakness of man's nature, which makes him prone to sinning, however good and pure he may be (cf. 4 28).] |
an-Nur 024:027
| 24:27 ياايها الذين امنوا لاتدخلوا بيوتا غير بيوتكم حتى تستانسوا وتسلموا على اهلها ذلكم خير لكم لعلكم تذكرون |
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| Transliteration | Ya ayyuha allatheena amanoo la tadkhuloo buyootan ghayra buyootikum hatta tasta/nisoo watusallimoo AAala ahliha thalikum khayrun lakum laAAallakum tathakkaroona |
| Literal | You, you those who believed, do not enter houses/homes other than your houses/homes, until you perceive (seek permission), and you greet on (to) its family/people , that (is) best for you, maybe/perhaps you mention/remember . |
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| Yusuf Ali | O ye who believe! enter not houses other than your own, until ye have asked permission and saluted those in them: that is best for you, in order that ye may heed (what is seemly). |
| Pickthal | O ye who believe! Enter not houses other than your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that ye may be heedful. |
| Arberry | O believers, do not enter houses other than your houses until you first ask leave and, salute the people thereof; that is better for you; haply you will remember. |
| Shakir | O you who believe! Do not enter houses other than your own houses until you have asked permission and saluted their inmates; this is better for you, that you may be mindful. |
| Sarwar | Believers, do not enter other's houses until you have asked permission and have greeted the people therein. This is best for you so that perhaps you may remember (God's guidance). |
| Khalifa | O you who believe, do not enter homes other than yours without permission from their inhabitants, and without greeting them. This is better for you, that you may take heed. |
| Hilali/Khan | O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember. |
| H/K/Saheeh | O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded. |
| Malik | O believers! Do not enter houses other than your own until you have sought permission and said greetings of peace to the occupants; this is better for you, so that you may be mindful.[27] |
| QXP | O You who have chosen to be graced with belief! Enter not the houses other than your own until you have obtained permission and greeted their folk with peace. This is better for all of you if you bear in mind. |
| Maulana Ali | O you who believe, enter not houses other than your own houses, until you have asked permission and saluted their inmates. This is better for you that you may be mindful. |
| Free Minds | O you who believe, do not enter any homes except your own unless you are invited and you greet the people in them. This is best for you, perhaps you will remember. |
| Qaribullah | Believers, do not enter houses other than your houses until you first ask permission and greet with peace the people thereof; that is better for you in order that you remember. |
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| George Sale | O true believers, enter not any houses, besides your own houses, until ye have asked leave, and have saluted the family thereof: This is better for you; peradventure ye will be admonished. |
| JM Rodwell | O ye who believe! enter not into other houses than your own, until ye have asked leave, and have saluted its inmates. This will be best for you: haply ye will bear this in mind. |
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| Asad | O YOU who have attained to faith! Do not enter houses other than your own unless you have obtained permission and greeted their inmates. This is [enjoined upon you] for your own good, so that you might bear [your mutual rights] in mind. [This categorical prohibition connects with the preceding passages inasmuch as it serves as an additional protection of individuals against possible slander. In its wider purport, it postulates the inviolability of each person's home and private life, (For the socio-political implications of this principle, see State and government in Islam, pp. 84 ff.)] |
an-Nur 024:028
| 24:28 فان لم تجدوا فيها احدا فلا تدخلوها حتى يؤذن لكم وان قيل لكم ارجعوا فارجعوا هو ازكى لكم والله بما تعملون عليم |
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| Transliteration | Fa-in lam tajidoo feeha ahadan fala tadkhulooha hatta yu/thana lakum wa-in qeela lakumu irjiAAoo fairjiAAoo huwa azka lakum waAllahu bima taAAmaloona AAaleemun |
| Literal | So if you did not find in it anyone, so do not enter it until (it) be permitted/allowed for you, and if (it) was said to you: "Return." So return, it is more pure/correct for you, and God (is) with what you make/do knowledgeable. |
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| Yusuf Ali | If ye find no one in the house, enter not until permission is given to you: if ye are asked to go back, go back: that makes for greater purity for yourselves: and Allah knows well all that ye do. |
| Pickthal | And if ye find no-one therein, still enter not until permission hath been given. And if it be said unto you: Go away again, then go away, for it is purer for you. Allah knoweth what ye do. |
| Arberry | And if you find not anyone therein, enter it not until leave is given to you. And if you are told, 'Return,' return; that is purer for you; and God knows the things you do. |
| Shakir | But if you do not find any one therein, then do not enter them until permission is given to you; and if it is said to you: Go back, then go back; this is purer for you; and Allah is Cognizant of what you do. |
| Sarwar | If you do not find anyone therein, do not enter until you are given permission. If you are told to go away, do so; this is more decent of you. God knows all that you do. |
| Khalifa | If you find no one in them, do not enter them until you obtain permission. If you are told, "Go back," you must go back. This is purer for you. GOD is fully aware of everything you do. |
| Hilali/Khan | And if you find no one therein, still, enter not until permission has been given. And if you are asked to go back, go back, for it is purer for you, and Allah is All-Knower of what you do. |
| H/K/Saheeh | And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, Go back, then go back; it is purer for you. And Allah is Knowing of what you do. |
| Malik | If you do not find the person you wanted to see, then do not enter until permission is given to you; and if you are asked to go back, then go back; this is more fitting for you; and Allah is cognizant of what you do.[28] |
| QXP | And if you find no one in the home, do not enter it until permission has been given to you. And if you are asked to go back, then go back. This will be most befitting for your "Self". Allah is Knower of the actions that strengthen or enfeeble your personality. |
| Maulana Ali | But if you find no one therein, enter them not, until permission is given to you; and if it is said to you, Go back, then go back; this is purer for you. And Allah is Knower of what you do. |
| Free Minds | But, if you do not find anyone in them then do not enter until you are given permission. And if you are told to go back, then return for it is purer for you. And God is aware of what you do. |
| Qaribullah | And if you do not find anyone there, do not enter it until permission is given to you. And if you are told 'Return', so return, that is purer for you; and Allah knows the things you do. |
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| George Sale | And if ye shall find no person in the houses, yet do not enter them, until leave be granted you: And if it be said unto you, return back; do ye return back. This will be more decent for you; and God knoweth that which ye do. |
| JM Rodwell | And if ye find no one therein, then enter it not till leave be given you; and if it be said to you, "Go ye back," then go ye back. This will be more blameless in you, and God knoweth what ye do. |
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| Asad | Hence, [even] if you find no one within [the house], do not enter it until you are given leave; [I.e., by the rightful owner or caretaker.] and if you are told, "Turn back," then turn back. This will be most conducive to your purity; and God has full knowledge of all that you do. |
an-Nur 024:029
| 24:29 ليس عليكم جناح ان تدخلوا بيوتا غير مسكونة فيها متاع لكم والله يعلم ماتبدون وماتكتمون |
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| Transliteration | Laysa AAalaykum junahun an tadkhuloo buyootan ghayra maskoonatin feeha mataAAun lakum waAllahu yaAAlamu ma tubdoona wama taktumoona |
| Literal | An offense/guilt/sin is not on you that you enter houses/homes not resided in/inhabited, in it (is) enjoyment for you, and God knows what you show, and what you hide/conceal.246 |
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| Yusuf Ali | It is no fault on your part to enter houses not used for living in, which serve some (other) use for you: And Allah has knowledge of what ye reveal and what ye conceal. |
| Pickthal | (It is) no sin for you to enter uninhabited houses wherein is comfort for you. Allah knoweth what ye proclaim and what ye hide. |
| Arberry | There is no fault in you that you enter houses uninhabited wherein enjoyment is for you. God knows what you reveal and what you hide. |
| Shakir | It is no sin in you that you enter uninhabited houses wherein you have your necessaries; and Allah knows what you do openly and what you hide. |
| Sarwar | There is no harm for you to enter uninhabited houses where you have some goods. God knows whatever you reveal or hide. |
| Khalifa | You commit no error by entering uninhabited homes wherein there is something that belongs to you. GOD knows everything you reveal, and everything you conceal. |
| Hilali/Khan | There is no sin on you that you enter (without taking permission) houses uninhabited (i.e. not possessed by anybody), (when) you have any interest in them. And Allah has knowledge of what you reveal and what you conceal. |
| H/K/Saheeh | There is no blame upon you for entering houses not inhabited in which there is convenience for you. And Allah knows what you reveal and what you conceal. |
| Malik | There is no blame on you if you enter houses which are not used for dwelling and in which you have something belonging to you; and Allah knows what you reveal and what you conceal.[29] |
| QXP | There is no blame on you if you enter vacant houses in which some of your property is placed. Allah knows what you do in public and in private. |
| Maulana Ali | It is no sin for you to enter uninhabited houses wherein you have your necessaries. And Allah knows what you do openly and what you hide. |
| Free Minds | There is no sin upon you that you enter homes which are abandoned if in them there are belongings of yours. And God knows what you reveal and what you conceal. |
| Qaribullah | There is no fault in you that you enter uninhabited houses wherein there is benefit for you. Allah knows what you reveal and what you hide. |
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| George Sale | It shall be no crime in you, that ye enter uninhabited houses, wherein ye may meet with a convenience. God knoweth that which ye discover, and that which ye conceal. |
| JM Rodwell | There shall be no harm in your entering houses in which no one dwelleth, for the supply of your needs: and God knoweth what ye do openly and what ye hide. |
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| Asad | [On the other hand,] you will incur no sin if you [freely] enter houses not intended for living in but serving a purpose useful to you: [Lit., "uninhabited houses wherein there are things of use (mata) for you". In the consensus of all the authorities, including the Companions of The Prophet, this relates to buildings or premises of a more or less public nature, like inns, shops, administrative Offices, public baths, etc., as well as to ancient ruins.] but [always remember that] God knows all that you do openly, and all that you would conceal. |
an-Nur 024:030
| 24:30 قل للمؤمنين يغضوا من ابصارهم ويحفظوا فروجهم ذلك ازكى لهم ان الله خبير بما يصنعون |
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| Transliteration | Qul lilmu/mineena yaghuddoo min absarihum wayahfathoo furoojahum thalika azka lahum inna Allaha khabeerun bima yasnaAAoona |
| Literal | Say to the believers (to) lower/humble from their eye sights , and they protect/safe keep from their genital parts between their legs, that is more pure/correct for them, that God (is) expert/experienced with what they make/do . |
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| Yusuf Ali | Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do. |
| Pickthal | Tell the believing men to lower their gaze and be modest. That is purer for them. Lo! Allah is aware of what they do. |
| Arberry | Say to the believers, that they cast down their eyes and guard their private parts; that is purer for them. God is aware of the things they work. |
| Shakir | Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do. |
| Sarwar | (Muhammad), tell the believing men to cast down their eyes and guard their carnal desires; this will make them more pure. God is certainly aware of what they do. |
| Khalifa | Tell the believing men that they shall subdue their eyes (and not stare at the women), and to maintain their chastity. This is purer for them. GOD is fully Cognizant of everything they do. |
| Hilali/Khan | Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allah is All-Aware of what they do. |
| H/K/Saheeh | Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is Acquainted with what they do. |
| Malik | Enjoin the believing men to lower their gaze and guard their modesty; that is chaster for them. Surely Allah is well aware of their actions.[30] |
| QXP | Tell the believing men to lower their gaze, and guard their modesty. This helps them grow in character. Verily, Allah is Aware of what they do. |
| Maulana Ali | Say to the believing men that they lower their gaze and restrain their sexual passions. That is purer for them. Surely Allah is Aware of what they do. |
| Free Minds | Tell the believing men to lower their gaze and keep covered their private parts, for that is purer for them. God is fully aware of what you do. |
| Qaribullah | Say to the believers they should lower their gaze and guard their private parts that is purer for them. Allah is Aware of the things they do. |
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| George Sale | Speak unto the true believers, that they restrain their eyes, and keep themselves from immodest actions: This will be more pure for them; for God is well acquainted with that which they do. |
| JM Rodwell | Speak unto the believers that they restrain their eyes and observe continence. Thus will they be more pure. God is well aware of what they do. |
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| Asad | Tell the believing men to lower their gaze and to be mindful of their chastity: [Lit., "to restrain [something] of their gaze and to guard their private parts". The latter expression may be understood both in the literal sense of "covering of one's private parts" - i.e., modesty in dress - as well as in the metonymical sense of "restraining one's sexual urges", i.e., restricting them to what is lawful, namely, marital intercourse (cf. 23:5 -6). The rendering adopted by me in this instance allows for both interpretations. The "lowering of ones gaze", too, relates both to physical and to emotional modesty (Razi).] this will be most conducive to their purity - [and,] verily, God is aware of all that they do. |
an-Nur 024:031
| 24:31 وقل للمؤمنات يغضضن من ابصارهم ويحفظن فروجهن ولايبدين زينتهن الا ماظهر منها وليضربن بخمرهن على جيوبهن ولايبدين زينتهن الا لبعولتهن او ابائهن او اباء بعولتهن او ابنائهن او ابناء بعولتهن او اخوانهن او بني اخوانهن او بني اخواتهن او نسائهن او ماملكت ايمانهن او التابعين غير اولي الاربة من الرجال او الطفل الذين لم يظهروا على عورات النساء ولايضربن بارجلهن ليعلم مايخفين من زينتهن وتوبوا الى الله جميعا ايها المؤمنون لعلكم تفلحون |
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| Transliteration | Waqul lilmu/minati yaghdudna min absarihinna wayahfathna furoojahunna wala yubdeena zeenatahunna illa ma thahara minha walyadribna bikhumurihinna AAala juyoobihinna wala yubdeena zeenatahunna illa libuAAoolatihinna aw aba-ihinna aw aba-i buAAoolatihinna aw abna-ihinna aw abna-i buAAoolatihinna aw ikhwanihinna aw banee ikhwanihinna aw banee akhawatihinna aw nisa-ihinna aw ma malakat aymanuhunna awi alttabiAAeena ghayri olee al-irbati mina alrrijali awi alttifli allatheena lam yathharoo AAala AAawrati alnnisa-i wala yadribna bi-arjulihinna liyuAAlama ma yukhfeena min zeenatihinna watooboo ila Allahi jameeAAan ayyuha almu/minoona laAAallakum tuflihoona |
| Literal | And say to the believers they (F) lower/humble from their eye sights, and they (F) protect/safe keep from their genital parts between their legs, and they do not show their decoration/beauty except what appeared/is visible from it, and they hold in place/sew (E) with their head covers/covers on their collar opening in clothes/chests , and they do not show their decoration/beauty except to their husbands, or their fathers, or their husband's fathers (fathers in-law), or their sons, or their husband's sons (step- sons), or their brothers, or their brother's sons (nephews), or their sisters' sons (nephews), or their women, or what their right (hands) owned/possessed (i.e. care-giers under contract), or the followers/servants (those) not (owners) of need/desire/intelligence and resourcefulness (without a sexual drive) from the men or the child/children (the very old or very young), those who did not see and know of on the women's shameful genital parts , and they (F) do not beat/strike with their (F) feet to be known what they (F) hide from their decoration/beauty , and repent to God all together , oh you the believers, maybe/perhaps you succeed/win. |
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| Yusuf Ali | And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husbands' sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! turn ye all together towards Allah, that ye may attain Bliss. |
| Pickthal | And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed. |
| Arberry | And say to the believing women, that they cast down their eyes' and guard their private parts, and reveal not their adornment save such as is outward; and let them cast their veils over their bosoms, and not reveal their adornment save to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such men as attend them, not having sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament may be known. And turn all together to God, O you believers; haply so you will prosper. |
| Shakir | And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful. |
| Sarwar | Tell the believing woman to cast down their eyes, guard their chastity, and not to show off their beauty except what is permitted by the law. Let them cover their breasts with their veils. They must not show off their beauty to anyone other than their husbands, father, father-in-laws, sons, step-sons, brothers, sons of brothers and sisters, women of their kind, their slaves, immature male servants, or immature boys. They must not stamp their feet to show off their hidden ornaments. All of you believers, turn to God in repentance so that perhaps you will have everlasting happiness. |
| Khalifa | And tell the believing women to subdue their eyes, and maintain their chastity. They shall not reveal any parts of their bodies, except that which is necessary. They shall cover their chests, and shall not relax this code in the presence of other than their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, other women, the male servants or employees whose sexual drive has been nullified, or the children who have not reached puberty. They shall not strike their feet when they walk in order to shake reveal certain details of their bodies. All of you shall repent to GOD, O you believers, that you may succeed. |
| Hilali/Khan | And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allah to forgive you all, O believers, that you may be successful. |
| H/K/Saheeh | And tell the believing women to reduce [some] of their vision and guard their private parts and not expose their adornment except that which [necessarily] appears thereof and to wrap [a portion of] their headcovers over their chests and not expose their adornment except to their husbands, their fathers, their husbandsâ fathers, their sons, their husbandsâ sons, their brothers, their brothersâ sons, their sistersâ sons, their women, that which their right hands possess, or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stamp their feet to make known what they conceal of their adornment. And turn to Allah in repentance, all of you, O believers, that you might succeed. |
| Malik | Likewise enjoin the believing women to lower their gaze and guard their modesty; not to display their beauty and ornaments except what normally appears thereof; let them draw their veils over their bosoms and not display their charms except to their husbands, their fathers, their fathers-in-law, their own sons, their stepsons, their own brothers, their nephews on either brothers’ or sisters’ sides, their own womenfolk, their own slaves, male attendants who lack sexual desires or small children who have no carnal knowledge of women. Also enjoin them not to strike their feet in order to draw attention to their hidden trinkets. And O believers! Turn to Allah in repentance, all of you, about your past mistakes, so that you may attain salvation.[31] |
| QXP | And tell the believing women to lower their gaze, and guard their modesty. That they should not display their beauty and ornament beyond what is decently and spontaneously apparent in daily lives. Hence, let them cover their bosoms with their sash (Dupatta). And let them not display their beauty in the presence of anyone other than their husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers, or their brothers' sons or sisters' sons, or their womenfolk, or their close dependents and attendants free of sexual desires. Or children who know nothing of women's privacy; and they should not strike their feet so as to reveal their hidden beauty and ornaments. And, turn to Allah together, O Believers, in order that you may succeed (in establishing a benevolent society (33:59)). |
| Maulana Ali | And say to the believing women that they lower their gaze and restrain their sexual passions and do not display their adornment except what appears thereof. And let them wear their head-coverings over their bosoms. And they should not display their adornment except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers’ sons, or their sisters’ sons, or their women, or those whom their right hands possess, or guileless male servants, or the children who know not women’s nakedness. And let them not strike their feet so that the adornment that they hide may be known. And turn to Allah all, O believers, so that you may be successful. |
| Free Minds | And tell the believing women to lower their gaze and keep covered their private parts, and that they should not show-off their beauty except what is apparent, and let them cast their shawls over their cleavage. And let them not show-off their beauty except to their husbands, or their fathers, or fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or the sons of their brothers, or the sons of their sisters, or their children that come after them, or those who are still their dependants, or the male servants who are without need, or the child who has not yet understood the composition of women. And let them not strike with their feet in a manner that reveals what they are keeping hidden of their beauty. And repent to God, all of you believers, that you may succeed. |
| Qaribullah | And say to the believing women, that they lower their gaze cast down their eyes and guard their chastity, and do not reveal their adornment except that which is outward (face and hands); and let them draw their veils over their neck, and not reveal their adornment except to their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' sons, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands own, or such male attendants having no sexual desire, or children who have not yet attained knowledge of women's private parts; nor let them stamp their feet, so that their hidden ornament is known. And, O believers turn to Allah all together, in order that you prosper. |
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| George Sale | And speak unto the believing women, that they restrain their eyes, and preserve their modesty, and discover not their ornaments, except what necessarily appeareth thereof: And let them throw their vails over their bosoms, and not shew their ornaments, unless to their husbands, or their fathers, or their husbands fathers, or their sons, or their husbands sons, or their brothers, or their brothers sons, or their sisters sons, or their women, or the captives which their right-hands shall possess, or unto such men as attend them, and have no need of women, or unto children, who distinguish not the nakedness of women. And let them not make a noise with their feet, that their ornaments which they hide may thereby be discovered. And be ye all turned unto God, O true believers, that ye may be happy. |
| JM Rodwell | And speak to the believing women that they refrain their eyes, and observe continence; and that they display not their ornaments, except those which are external; and that they throw their veils over their bosoms, and display not their ornaments, except to |
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| Asad | And tell the believing women to lower their gaze and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof; [My interpolation of the word "decently" reflects the interpretation of the phrase illa ma zahara minha by several of the earliest Islamic scholars, and particularly by Al-Qiffal (quoted by Razi) as "that which a human being may openly show in accordance with prevailing custom (al-adah al-jariyah)". Although the traditional exponents of Islamic Law have for centuries been inclined to restrict the definition of "what may [decently] be apparent" to a woman's face, hands and feet - and sometimes even less than that - we may safely assume that the meaning off illa ma zahara minha is much wider, and that the deliberate vagueness of this phrase is meant to allow for all the time-bound changes that are necessary for man's moral and social growth. The pivotal clause in the above injunction is the demand, addressed in identical terms to men as well as to women, to "lower their gaze and be mindful of their chastity": and this determines the extent of what, at any given time, may legitimately - i.e., in consonance with the Quranic principles of social morality - be considered "decent" or "indecent" in a person's outward appearance.] hence, let them draw their head-coverings over their bosoms. [The noun khimar (of which khumur is the plural) denotes the head-covering customarily used by Arabian women before and after the advent of Islam. According to most of the classical commentators, it was worn in pre-Islamic times more or less as all ornament and was let down loosely over the wearer's back; and since, in accordance with the fashion prevalent at the time, the upper part of a woman's tunic had a wide opening in the front, her breasts cleavage were left bare. Hence, the injunction to cover the bosom by means of a khimar, (a term so familiar to the contemporaries of the Prophet) does not necessarily relate to the use of a khimar as such but is, rather, meant to make it clear that a woman's breasts are not included in the concept of "what may decently be apparent" of her body and should not, therefore, be displayed.] And let them not display [more of] their charms to any but their husbands, or their fathers, or their husbands' fathers, or their sons, or their husbands' Sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or those whom they rightfully possess, or such male attendants as are beyond all sexual desire, [I.e., very old men. The preceding phrase "those whom they rightfully possess" (lit., "whom their right hands possess") denotes slaves; but see also second note on verse 58.] or children that are as yet unaware of women's nakedness; and let them not swing their legs [in walking] so as to draw attention to their hidden charms [Lit., "so that those of their charms which they keep hidden may become known", The phrase yadribna bi-arjulihinna is idiomatically similar to the phrase daraba bi-yadayhi fi mishyatihi, "he swung his arms in walking" (quoted in this context in Taj al-Arus), and alludes to a deliberately provocative gait.] And [always], O you believers - all of you - turn unto God in repentance, so that you might attain to a happy state! [The implication of this general call to repentance is that "since man has been created weak" 4:28, no one is ever free of faults and temptations - so much so that even the Prophet used to say, "Verily, I turn unto Him in repentance a hundred times every day" (Ibn Hanbal, Bukhari and Bayhaqi, all of then, on the authority of Abd Allah ibn Umar).] |
an-Nur 024:032
| 24:32 وانكحوا الايامى منكم والصالحين من عبادكم وامائكم ان يكونوا فقراء يغنهم الله من فضله والله واسع عليم |
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| Transliteration | Waankihoo al-ayama minkum waalssaliheena min AAibadikum wa-ima-ikum in yakoonoo fuqaraa yughnihimu Allahu min fadlihi waAllahu wasiAAun AAaleemun |
| Literal | And marry the widows/widowers from you, and the correct/righteous from your slaves/servants and your owned (F) slaves, if they be poor/needy God enriches/suffices them from His grace/favour/blessing, and God (is) rich/spread , knowledgeable. |
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| Yusuf Ali | Marry those among you who are single, or the virtuous ones among yourselves, male or female: if they are in poverty, Allah will give them means out of His grace: for Allah encompasseth all, and he knoweth all things. |
| Pickthal | And marry such of you as are solitary and the pious of your slaves and maid-servants. If they be poor, Allah will enrich them of His bounty. Allah is of ample means, Aware. |
| Arberry | Marry the spouseless among you, and your slaves and handmaidens that are righteous; if they are poor, God will enrich them of His bounty; God is All-embracing, All-knowing. |
| Shakir | And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, Allah will make them free from want out of His grace; and Allah is Ample-giving, Knowing. |
| Sarwar | Marry the single people among you and the righteous slaves and slave-girls. If you are poor, God will make you rich through His favor; He is Bountiful and All-knowing. |
| Khalifa | You shall encourage those of you who are single to get married. They may marry the righteous among your male and female servants, if they are poor. GOD will enrich them from His grace. GOD is Bounteous, |
| Hilali/Khan | And marry those among you who are single (i.e. a man who has no wife and the woman who has no husband) and (also marry) the Salihoon (pious, fit and capable ones) of your (male) slaves and maid-servants (female slaves). If they be poor, Allah will enrich them out of His Bounty. And Allah is All-Sufficent for His creatures needs, All-Knowing (about the state of the people). |
| H/K/Saheeh | And marry the unmarried among you and the righteous among your male slaves and female slaves. If they should be poor, Allah will enrich them from His bounty, and Allah is all-Encompassing and Knowing. |
| Malik | Get the singles among you married as well as those who are fit for marriage among your male slaves and female slaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resources and is All-Knowing.[32] |
| QXP | And marry the single among you, (whether they are widowed, divorced or bachelors). And those who are still being kept as slaves, male or female, such of them as are fit to marry. If they are poor, Allah will enrich them with His Bounty, for, Allah is of Infinite means, All-Knowing. |
| Maulana Ali | And marry those among you who are single, and those who are fit among your males slaves and your female slaves. If they are needy, Allah will make them free from want out of His grace. And Allah is Ample-giving, Knowing. |
| Free Minds | And marry off those among you that are single, and the good from among your male and female servants. If they are poor, then God will grant them from His grace. And God is Encompassing, Knowledgeable. |
| Qaribullah | Marry those among you who are spouseless and the virtuous among your male and female slaves (thereby freeing them), if they are poor, Allah will enrich them of His bounty; Allah is Embracing, Knowing. |
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| George Sale | Marry those who are single among you, and such as are honest of your men-servants, and your maid-servants: If they be poor, God will enrich them of his abundance; for God is bounteous and wise. |
| JM Rodwell | And marry those among you who are single, and your good servants, and the handmaidens. If they are poor, God of His bounty will enrich them. God is all-bounteous, Knowing. |
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| Asad | AND [you ought to] marry the single from among you [I.e., from among the free members of the community, as is evident from the subsequent juxtaposition with slaves. (As most of the classical commentators point out, this is not an injunction but a recommendation to the community as a whole: hence my interpolation of the words, "you ought to".) The term ayyim - of which ayama is the plural - signifies a person of either sex who has no spouse, irrespective of whether he or she has never been married or is divorced or widowed. Thus, the above verse expresses the idea - reiterated in many authentic sayings of the Prophet - that, from both the ethical and the social points of view, the married state is infinitely preferable to celibacy.] as well as such of your male and female slaves as are fit [for marriage]. [The term as-salihin connotes here both moral and physical fitness for marriage: i.e., the attainment of bodily and mental maturity as well as mutual affection between the man and the woman concerned. As in 4:25, the above verse rules out all forms of concubinage and postulates marriage as the only basis of lawful sexual relations between a man and his female slave.] If they [whom you intend to marry] are poor, [let this not deter you;] God will grant them sufficiency out of His bounty - for God is infinite [in His mercy], all-knowing. |
an-Nur 024:033
| 24:33 وليستعفف الذين لايجدون نكاحا حتى يغنيهم الله من فضله والذين يبتغون الكتاب مما ملكت ايمانكم فكاتبوهم ان علمتم فيهم خيرا واتوهم من مال الله الذي اتاكم ولاتكرهوا فتياتكم على البغاء ان اردن تحصنا لتبتغوا عرض الحياة الدنيا ومن يكرههن فان الله من بعد اكراههن غفور رحيم |
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| Transliteration | WalyastaAAfifi allatheena la yajidoona nikahan hatta yughniyahumu Allahu min fadlihi waallatheena yabtaghoona alkitaba mimma malakat aymanukum fakatiboohum in AAalimtum feehim khayran waatoohum min mali Allahi allathee atakum wala tukrihoo fatayatikum AAala albigha-i in aradna tahassunan litabtaghoo AAarada alhayati alddunya waman yukrihhunna fa-inna Allaha min baAAdi ikrahihinna ghafoorun raheemun |
| Literal | And those who do not find marriage should refrain/be chaste until God enriches/suffices them from His grace/favour/blessing, and those who ask/wish/desire the destiny/fate/term (marriage) from what your rights owned/possessed, so write with them (marry them), if you knew goodness in them, and give/bring them from God's property/possession/wealth which He gave you, and do not compel/force your young women/(F) youths on (to) the prostitution, if they (F) wanted/intended chastity, to desire the life the present's/worldly life's vanities/non-essentials, and who compels/forces them (F), so then God (is) from after their having been compelled/forced, forgiving, merciful. |
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| Yusuf Ali | Let those who find not the wherewithal for marriage keep themselves chaste, until Allah gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which Allah has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is Allah, Oft-Forgiving, Most Merciful (to them), |
| Pickthal | And let those who cannot find a match keep chaste till Allah give them independence by His grace. And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you. Force not your slave-girls to whoredom that ye may seek enjoyment of the life of the world, if they would preserve their chastity. And if one force them, then (unto them), after their compulsion, lo! Allah will be Forgiving, Merciful. |
| Arberry | And let those who find not the means to marry be abstinent till God enriches them of His bounty. Those your right hands own who seek emancipation, contract with them accordingly, if you know some good in them; and give them of the wealth of God that He has given you. And constrain not your slave-girls to prostitution, if they desire to live in chastity, that you may seek the chance goods of the present life. Whosoever constrains them, surely God, after their being constrained, is All-forgiving, All-compassionate. |
| Shakir | And let those who do not find the means to marry keep chaste until Allah makes them free from want out of His grace. And (as for) those who ask for a writing from among those whom your right hands possess, give them the writing if you know any good in them, and give them of the wealth of Allah which He has given you; and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful. |
| Sarwar | Let those who cannot find someone to marry maintain chastity until God makes them rich through His favors. Let the slaves who want to buy their freedom have an agreement with you in writing if you find them to be virtuous. Give them money out of God's property which He has given to you. Do not force your girls into prostitution to make money if they want to be chaste. If they have been compelled to do so, God will be All-merciful and All-forgiving to them. |
| Khalifa | Those who cannot afford to get married shall maintain morality until GOD provides for them from His grace. Those among your servants who wish to be freed in order to marry, you shall grant them their wish, once you realize that they are honest. And give them from GOD's money that He has bestowed upon you. You shall not force your girls to commit prostitution, seeking the materials of this world, if they wish to be chaste. If anyone forces them, then GOD, seeing that they are forced, is Forgiver, Merciful. |
| Hilali/Khan | And let those who find not the financial means for marriage keep themselves chaste, until Allah enriches them of His Bounty. And such of your slaves as seek a writing (of emancipation), give them such writing, if you know that they are good and trustworthy. And give them something yourselves out of the wealth of Allah which He has bestowed upon you. And force not your maids to prostitution, if they desire chastity, in order that you may make a gain in the (perishable) goods of this worldly life. But if anyone compels them (to prostitution), then after such compulsion, Allah is Oft-Forgiving, Most Merciful (to those women, i.e. He will forgive them because they have been forced to do this evil action unwillingly). |
| H/K/Saheeh | But let them who find not [the means for] marriage abstain [from sexual relations] until Allah enriches them from His bounty. And those who seek a contract [for eventual emancipation] from among whom your right hands possess then make a contract with them if you know there is within them goodness and give them from the wealth of Allah which He has given you. And do not compel your slave girls to prostitution, if they desire chastity, to seek [thereby] the temporary interests of worldly life. And if someone should compel them, then indeed, Allah is [to them], after their compulsion, Forgiving and Merciful. |
| Malik | And let those who do not find means to marry keep themselves chaste until Allah enriches them out of His bounty. As for those of your slaves who wish to buy out their liberty, execute the deed of liberty with them if you find them deserving, and give them some of the wealth which Allah has given you. Do not force your slave-girls into prostitution for your own worldly gains, if they wish to preserve their chastity; and if anyone forces them into it, then surely after such a compulsion Allah will be forgiving and merciful to them.[33] |
| QXP | And those who cannot find a match must keep chaste until Allah grants them sufficiency out of His Bounty. And if any of the male and female slaves desires a deed of freedom, write it out for them if you ensure good for them by way of rehabilitation. (4:5-6). Give them from Allah's wealth that He has given you. Never hold your slave maidens for worldly gains from preserving their chastity by marrying if they so desire, lest they resort to lewdness. If anyone forces them, then after this compulsion Allah will be Forgiving, Merciful to them. (And He will hold the one who forces them, accountable). |
| Maulana Ali | And let those who cannot find a match keep chaste, until Allah makes them free from want out of His grace. And those of your slaves who ask for a writing (of freedom), give them the writing, if you know any good in them, and give them of the wealth of Allah which He has given you. And compel not your slave-girls to prostitution when they desire to keep chaste, in order to seek the frail goods of this world’s life. And whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful. |
| Free Minds | And let those who are not able to marry continue to be chaste until God enriches them of His Bounty. And if those who are still dependants seek marriage, then marry them off if you find that they are ready, and give them from the wealth of God which He has bestowed upon you. And do not force your daughters into marriage when they have desired independence, in order that you may make a gain in the goods of this worldly life. But if anyone has compelled them, then for their compulsion, God is Forgiving, Merciful. |
| Qaribullah | Let those who do not find the means to marry be abstinent until Allah enriches them of His bounty. Those your right hand owns who seek their freedom, make a contract with them accordingly if you know some good in them, and give them from the wealth of Allah that He has given you. Do not force your slavegirls into prostitution in order to seek worldly gain for they wish to preserve their chastity. Whosoever compels them, surely Allah, after their being compelled, is the Forgiver (to the girls), the Most Merciful. |
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| George Sale | And let those who find not a match, keep themselves from fornication, until God shall enrich them of his abundance. And unto such of your slaves as desire a written instrument allowing them to redeem themselves on paying a certain sum, write one, if ye know good in them; and give them of the riches of God, which He hath given you. And compel not your maid-servants to prostitute themselves, if they be willing to live chastly; that ye may seek the casual advantage of this present life: But whoever shall compel them thereto, verily God will be gracious and merciful unto such women after their compulsion. |
| JM Rodwell | And let those who cannot find a match live in continence till God of His bounty shall enrich them. And to those of your slaves who desire a deed of manumission, execute it for them, if ye know good in them, and give them a portion of the wealth of God whic |
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| Asad | And as for those who are unable to marry, [I.e., because of poverty or because they cannot find a suitable mate, or for any other personal reason.] let them live in continence until God grants them sufficiency out of His bounty, And if any of those whom you rightfully possess [Lit., "whom your right hands possess", i.e., male or female slaves.] desire [to obtain] a deed of freedom, write it out for them if you are aware of any good in them: [The noun kitab is, in this context, an equivalent of kitabah or mukatabah (lit., "mutual agreement in writing"), a juridical term signifying a "deed of freedom" or "of manumission" executed on the basis of an agreement between a slave and his or her owner, to the effect that the slave undertakes to purchase his or her freedom for an equitable sum of money payable in installments before or after the manumission, or, alternatively, by rendering a clearly specified service or services to his or her owner. With this end in view, the slave is legally entitled to engage in any legitimate, gainful work or to obtain the necessary sum of money by any other lawful means (e.g., through a loan or a gift from a third person). In view of the imperative form of the verb katibuhum ("write it out for them"), the deed of manumission cannot be refused by the owner, the only pre-condition being an evidence - to be established, if necessary, by an unbiased arbiter or arbiters - of the slave's good character and ability to fulfill his or her contractual obligations. The stipulation that such a deed of manumission may not he refused, and the establishment of precise juridical directives to this end, clearly indicates that Islamic Law has from its very beginning aimed at an abolition of slavery as a social institution, and that its prohibition in modern times constitutes no more than a final implementation of that aim. (See also next note, as well as note on 2:177.) and give them [their share of the wealth of God which He has given you. [According to all the authorities, this relates (a) to a moral obligation on the part of the owner to promote the slave's efforts to obtain the necessary revenues by helping him or her to achieve an independent economic status and/or by remitting part of the agreed-upon compensation, and (b) to the obligation of the state treasury (bayt al-mal) to finance the freeing of slaves in accordance with the Quranic principle - enunciated in 9:60 - that the revenues obtained through the obligatory tax called zakah are to be utilized, among other purposes, "for the freeing of human beings from bondage" (fi r-riqab, an expression explained in note on 2:177). Hence, Zamakhshari holds that the above clause is addressed not merely to persons owning slaves but to the community as a whole - The expression "the wealth of God" contains an allusion to the principle that "God has bought of the believers their lives and their possessions, promising them paradise in return" 9:111 - implying that all of man's possessions are vested in God, and that man is entitled to no more than their usufruct.] And do not, in order to gain [Lit., "so that you might seek out" or "endeavour to attain to".] some of the fleeting pleasures of this worldly life, coerce your [slave] maidens into whoredom if they happen to be desirous of marriage; [Lit., "if they desire protection against unchastity (tahassun)", i.e., through marriage (cf. the expression muhsanat as used in 4:24). Most of the classical commentators are of the opinion that the term fatayat ("maidens") denotes here "slave-girls": an assumption which is fully warranted by the context hence, the above verse reiterates the prohibition of concubinage by explicitly describing it as "whoredom" (bigha).] and if anyone should coerce them, then, verily, after they have been compelled [to submit in their helplessness], God will be much-forgiving, a dispenser of grace! |
an-Nur 024:034
| 24:34 ولقد انزلنا اليكم ايات مبينات ومثلا من الذين خلوا من قبلكم وموعظة للمتقين |
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| Transliteration | Walaqad anzalna ilaykum ayatin mubayyinatin wamathalan mina allatheena khalaw min qablikum wamawAAithatan lilmuttaqeena |
| Literal | And We had descended to you verses/evidences evident, and an example/proverb from those who past/expired from before you, and an advice/warning to the fearing and obeying. |
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| Yusuf Ali | We have already sent down to you verses making things clear, an illustration from (the story of) people who passed away before you, and an admonition for those who fear (Allah). |
| Pickthal | And verily We have sent down for you revelations that make plain, and the example of those who passed away before you. An admonition unto those who ward off (evil). |
| Arberry | Now We have sent down to you signs making all clear, and an example of those who passed away before you, and an admonition for the godfearing. |
| Shakir | And certainly We have sent to you clear communications and a description of those who have passed away before you, and an admonition to those who guard (against evil). |
| Sarwar | We have revealed to you illustrious revelations, stories of the past generations, and good advice for the pious people. |
| Khalifa | We have revealed to you clarifying revelations, and examples from the past generations, and an enlightenment for the righteous. |
| Hilali/Khan | And indeed We have sent down for you Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) that make things plain, and the example of those who passed away before you, and an admonition for those who are Al-Muttaqoon (the pious - see V.2:2). |
| H/K/Saheeh | And We have certainly sent down to you distinct verses and examples from those who passed on before you and an admonition for those who fear Allah. |
| Malik | We have already sent down to you revelations giving you clear guidance and cited examples of those people who passed away before you to serve as a warning and an admonition for the righteous people.[34] |
| QXP | And indeed, We have revealed to you Messages clearly showing the Truth, and many a lesson from the generations before you. Herein is Enlightenment for those who wish to journey through life in blissful honor and security. |
| Maulana Ali | And certainly We have sent to you clear messages and a description of those who passed away before you, and an admonition to those who guard against evil. |
| Free Minds | And We have sent down to you clarifying revelations and an example of those who came before you and a lesson for the righteous. |
| Qaribullah | Now We have sent down to you clarifying verses, and an example of those who passed away before you and admonition to the cautious. |
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| George Sale | And now have We revealed unto you evident signs, and a history like unto some of the histories of those who have gone before you, and an admonition unto the pious. |
| JM Rodwell | And now have we sent down to you clear signs, and an instance from among those who flourished before you, and a caution for the God-fearing. |
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| Asad | AND, INDEED, from on high have We bestowed upon you messages clearly showing the truth, and [many] a lesson from [the stories of] those who have passed away before you, and [many] an admonition to the God-conscious. |
an-Nur 024:035
| 24:35 الله نور السماوات والارض مثل نوره كمشكاة فيها مصباح المصباح في زجاجة الزجاجة كانها كوكب دري يوقد من شجرة مباركة زيتونة لاشرقية ولاغربية يكاد زيتها يضيئ ولو لم تمسسه نار نور على نور يهدي الله لنوره من يشاء ويضرب الله الامثال للناس والله بكل شئ عليم |
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| Transliteration | Allahu nooru alssamawati waal-ardi mathalu noorihi kamishkatin feeha misbahun almisbahu fee zujajatin alzzujajatu kaannaha kawkabun durriyyun yooqadu min shajaratin mubarakatin zaytoonatin la sharqiyyatin wala gharbiyyatin yakadu zaytuha yudee-o walaw lam tamsas-hu narun noorun AAala noorin yahdee Allahu linoorihi man yashao wayadribu Allahu al-amthala lilnnasi waAllahu bikulli shay-in AAaleemun |
| Literal | God (is) the skies'/space's and the earth's/Planet Earth's light, His light's example/proverb (is) as/like a niche in it a light/lamp, the light/lamp (is) in a clear and transparent glass container , the clear and transparent glass container is as though it (is) a pearly/luminous star/planet, (it) is being ignited/lit from a blessed tree, an olive not eastern and not western, its oil is about to/almost to lighten/illuminate, and even if fire did not touch it. Light on/over light, God guides to His light whom He wills/wants , and God gives the examples/proverbs to the people, and God (is) with every thing knowledgeable. |
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| Yusuf Ali | Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things. |
| Pickthal | Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things. |
| Arberry | God is the Light of the heavens and the earth; the likeness of His Light is as a niche wherein is a lamp (the lamp in a glass, the glass as it were a glittering star) kindled from a Blessed Tree, an olive that is neither of the East nor of the West whose oil wellnigh would shine, even if no fire touched it; Light upon Light; (God guides to His Light whom He will.) (And God strikes similitudes for men, and God has knowledge of everything.) |
| Shakir | Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things. |
| Sarwar | (This niche) is in the houses that God has declared to be highly respected and His Name be mentioned therein in glory in the morning and evening |
| Khalifa | GOD is the light of the heavens and the earth. The allegory of His light is that of a concave mirror behind a lamp that is placed inside a glass container. The glass container is like a bright, pearl-like star. The fuel thereof is supplied from a blessed oil-producing tree, that is neither eastern, nor western. Its oil is almost self- radiating; needs no fire to ignite it. Light upon light. GOD guides to His light whoever wills (to be guided). GOD thus cites the parables for the people. GOD is fully aware of all things. |
| Hilali/Khan | Allah is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp, the lamp is in glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allah guides to His Light whom He wills. And Allah sets forth parables for mankind, and Allah is All-Knower of everything. |
| H/K/Saheeh | Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly [white] star lit from [the oil of] a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Light upon light. Allah guides to His light whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. |
| Malik | Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche, in which there is a lamp, the lamp is enclosed in crystal, the crystal is of a starlike brilliance, it is lit with the olive oil from a blessed olive tree which is neither eastern nor western, its very oil would almost be luminous though no fire touched it -as though all the means of increasing Light upon Light are provided Allah guides to His Light whom He pleases. Allah cites such parables to make His message clear to the people; and Allah has knowledge of everything.[35] |
| QXP | Allah is the Light of the heavens and the earth. (And the Qur'an is the Light of Allah (5:15), (42:52)). The example of His Light (the Qur'an) is that of a lamp that is placed inside a niche enclosed in glass that shines like a radiant star. This lamp is kindled from a blessed tree - olive - neither of the East nor of the West. Its Light issues forth in all directions. The oil glows by itself even though no fire has touched it. Light upon Light. Allah guides to His Light anyone who seeks guidance. And Allah sets forth allegories for mankind. And Allah does know all things (and how to make you understand that light needs no aid to show itself (20:51), (41:42)). |
| Maulana Ali | Allah is the light of the heavens and the earth. A likeness of His light is as a pillar on which is a lamp -- the lamp is in a glass, the glass is as it were a brightly shining star -- lit from a blessed olive-tree, neither eastern nor western, the oil whereof gives light, though fire touch it not -- light upon light. Allah hides to His light whom He pleases. And Allah sets forth parables for men, and Allah is Knower of all things -- |
| Free Minds | God is the Light of the heavens and the Earth. The example of His light is like a concave mirror within a lamp, the lamp is within a glass, the glass is like a radiant planet, which is lit from a blessed olive tree that is neither of the east nor of the west, its oil nearly gives off light even if not touched by fire. Light upon light, God guides to His light whom He pleases. And God sets forth parables for mankind, and God is aware of all things. |
| Qaribullah | Allah is the Lighter of the heavens and the earth. The example of His Light is like a tube, in which there is a wick. The wick is in a lamp and the lamp is as a glittering planet kindled from a Blessed Tree, an olive that is neither of the East nor of the West. Its oil would almost shine forth though no fire touched it. Light upon light; Allah guides to His Light whom He will. Allah strikes parables for people. Allah has knowledge of all things. |
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| George Sale | God is the light of heaven and earth: The similitude of his light is as a niche in a wall, wherein a lamp is placed, and the lamp inclosed in a case of glass; the glass appears as it were a shining star. It is lighted with the oil of a blessed tree, an olive neither of the east, nor of the west: It wanteth little but that the oil thereof would give light, although no fire touched it. This is light added unto light: God will direct unto his light whom He pleaseth. God propoundeth parables unto men; for God knoweth all things. |
| JM Rodwell | God is the LIGHT of the Heavens and of the Earth. His Light is like a niche in which is a lamp-the lamp encased in glass-the glass, as it were, a glistening star. From a blessed tree is it lighted, the olive neither of the East nor of the West, whose oil w |
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| Asad | God is the Light of the heavens and the earth. The parable of His light is, as it were, [The particle ka ("as if" or "as it were") prefixed to a noun is called kaf at-tashbih ("the letter kaf pointing to a resemblance [of one thing to another]" or "indicating a metaphor"). In the above context it alludes to the impossibility of defining God even by means of a metaphor or a parable - for, since "there is nothing like unto Him" (42:11, there is also "nothing that could he compared with Him" 112:4. Hence, the parable of "the light of God" is not meant to express His reality - which is inconceivable to any created being and, therefore, inexpressible in any human language - but only to allude to the illumination which He, who is the Ultimate Truth, bestows upon the mind and the feelings of all who are willing to be guided. Tabari, Baghawi and lbn Kathir quote Ibn Abbas and lbn Masud as saying in this context: "It is the parable of His light in the heart of a believer."] that of a niche containing a lamp; the lamp is [enclosed] in glass, the glass [shining] like a radiant star: [The "lamp" is the revelation which God grants to His prophets and which is reflected in the believer's heart - the "niche" of the above parable (Ubayy ibn Kab, as quoted by Tabari) - after being received and consciously grasped by his reason ("the glass [shining brightly] like a radiant star"): for it is through reason alone that true faith can find its way into the heart of man.] [a lamp] lit from a blessed tree - an olive-tree that is neither of the east nor of the west [It would seem that this is an allusion to the organic continuity of all divine revelation which, starting like a tree from one "root" or proposition - the statement of God's existence and uniqueness - grows steadily throughout man's spiritual history, branching out into a splendid variety of religious experience, thus endlessly widening the range of man's perception of the truth. The association of this concept with the olive-tree apparently arises from the fact that this particular kind of tree is characteristic of the lands in which most of the prophetic precursors of the Quranic message lived, namely, the lands to the east of the Mediterranean: but since all true revelation flows from the Infinite Being, it is "neither of the east nor of the west" - and especially so the revelation of the Quran, which, being addressed to all mankind, is universal in its goal as well.] - the oil whereof [is so bright that it] would well-nigh give light [of itself] even though fire had not touched it: light upon light! [The essence of the Quranic message is described elsewhere as "clear [in itself] and clearly showing the truth" (cf. note on 12:1) and it is, I believe, this aspect of the Quran that the above sentence alludes to. Its message gives light because it proceeds from God; but it would well-nigh give light [of itself] even though fire had not touched it": i.e., even though one may be unaware that it has been "touched by the fire" of divine revelation, its inner consistency, truth and wisdom ought to be self-evident to anyone who approaches it in the light of his reason and without prejudice.] God guides unto His light him that wills [to be guided]; [Although most of the commentators read the above phrase in the sense of "God guides unto His light whomever He wills", Zamakhshari gives it the sense adopted in my rendering (both being syntactically permissible).] and [to this end] God propounds parables unto men, since God [alone] has full knowledge of all things. [I.e., because of their complexity, certain truths can be conveyed to man only by means of parables or allegories: see first and the last notes on 3:7.] |
an-Nur 024:036
| 24:36 في بيوت اذن الله ان ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والاصال |
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| Transliteration | Fee buyootin athina Allahu an turfaAAa wayuthkara feeha ismuhu yusabbihu lahu feeha bialghuduwwi waal-asali |
| Literal | In houses/homes God permitted/allowed that (it) be raised/honoured and be mentioned/remembered in it his name; praises/glorifies to Him in it at the early morning and the evenings to sunsets. |
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| Yusuf Ali | (Lit is such a Light) in houses, which Allah hath permitted to be raised to honour; for the celebration, in them, of His name: In them is He glorified in the mornings and in the evenings, (again and again),- |
| Pickthal | (This lamp is found) in houses which Allah hath allowed to be exalted and that His name shall be remembered therein. Therein do offer praise to Him at morn and evening. |
| Arberry | in temples God has allowed to be raised up, and His Name to be commemorated therein; therein glorifying Him, in the mornings and the evenings, |
| Shakir | In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings, |
| Sarwar | by people, who can neither be diverted by merchandise nor bargaining from worshipping God, saying their prayers and paying religious tax. They do these things, for they are afraid of the day when all hearts and eyes will undergo terrible unrest and crisis. |
| Khalifa | (God's guidance is found) in houses exalted by GOD, for His name is commemorated therein. Glorifying Him therein, day and night - |
| Hilali/Khan | In houses (mosques), which Allah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is glorified in the mornings and in the afternoons or the evenings, |
| H/K/Saheeh | [Such niches are] in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings |
| Malik | His Light is found in those houses which Allah has sanctioned to be built for the remembrance of His name; where His praise is sung, in the mornings and in the evenings again and again,[36] |
| QXP | This Light-giving Lamp glows in houses that Allah has caused to be exalted, that His Name be celebrated in them. In them He is glorified in the mornings and in the evenings. (The dwellers therein strive to raise His Name). |
| Maulana Ali | (It is) in houses which Allah has permitted to be exalted and His name to be remembered therein. Therein do glorify Him, in the mornings and the evenings, |
| Free Minds | In sanctuaries that God has allowed to be raised and His name mentioned in them. He is glorified therein morning and evening. |
| Qaribullah | In houses which Allah has allowed to be raised up, and His Name to be remembered therein. In the morning and evening |
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| George Sale | In the houses which God hath permitted to be raised, and that his name be commemorated therein: Men celebrate his praise in the same morning and evening, |
| JM Rodwell | In the temples which God hath allowed to be reared, that His name may therein be remembered, do men praise Him morn and even. |
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| Asad | IN THE HOUSES [of worship] which God has allowed to be raised so that His name be remembered in them, [Lit., "and [ordained] that His name...", etc.: implying, as the sequence shows, that the spiritual purpose of those houses of worship is fulfilled only by some, and not all, of the people who are wont to congregate in them out of habit.] there [are such as] extol His limitless glory at morn and evening - |
an-Nur 024:037
| 24:37 رجال لاتلهيهم تجارة ولابيع عن ذكر الله واقام الصلاة وايتاء الزكاة يخافون يوما تتقلب فيه القلوب والابصار |
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| Transliteration | Rijalun la tulheehim tijaratun wala bayAAun AAan thikri Allahi wa-iqami alssalati wa-eeta-i alzzakati yakhafoona yawman tataqallabu feehi alquloobu waal-absaru |
| Literal | Men commercial trade and nor selling/trading does not distract/divert them from247mentioning/remembering God, and keeping up the prayers and giving/bringing the charity/purification , they fear a day/time the hearts/minds and the eye sight/knowledge turns around in it. |
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| Yusuf Ali | By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),- |
| Pickthal | Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned; |
| Arberry | are men whom neither commerce nor trafficking diverts from the remembrance of God and to perform the prayer, and to pay the alms, fearing a day when hearts and eyes shall be turned about, |
| Shakir | Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about; |
| Sarwar | (They worship Him) so that God will reward their best deeds and give them more through His favors. God gives sustenance to whomever He wants without account. |
| Khalifa | People who are not distracted by business or trade from commemorating GOD; they observe the Contact Prayers (Salat), and give the obligatory charity (Zakat), and they are conscious of the day when the minds and the eyes will be horrified. |
| Hilali/Khan | Men whom neither trade nor sale diverts them from the Remembrance of Allah (with heart and tongue), nor from performing AsSalat (Iqamat-as-Salat), nor from giving the Zakat. They fear a Day when hearts and eyes will be overturned (from the horror of the torment of the Day of Resurrection). |
| H/K/Saheeh | [Are] men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about |
| Malik | by such people whom neither business nor business profit can divert from the remembrance of Allah, nor from establishing Salah and nor from paying Zakah, for they fear the Day of Judgement when hearts will be overturned and eyes will be petrified,[37] |
| QXP | (These are not the communities of monks but) they are such whom neither trade nor sale can divert from the remembrance of Allah. They keep striving to consolidate the Divine System and set up the Just Economic Order of Zakat in the society. They are people filled with awesome consciousness of the Day when hearts and eyes will be horrified. (50:20). |
| Maulana Ali | Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the paying of the poor-rate -- they fear a day in which the hearts and the eyes will turn about, |
| Free Minds | Men who are not distracted by trade or sale from the remembrance of God, and holding the contact-method, and contributing towards betterment. They fear a Day when the hearts and sight will be overturned. |
| Qaribullah | are men who exalt Him there, whom neither trade nor sale can divert from the remembrance of Allah, and establish the prayers, and pay the obligatory charity; fearing a Day when hearts and eyes shall be turned about, |
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| George Sale | whom neither merchandizing, nor selling diverteth from the remembering of God, and the observance of prayer, and the giving of alms; fearing the day whereon men's hearts and eyes shall be troubled; |
| JM Rodwell | Men whom neither merchandise nor traffic beguile from the remembrance of God, and from the observance of prayer, and the payment of the stated alms, through fear of the day when hearts shall throb and eyes shall roll: |
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| Asad | people whom neither [worldly] commerce nor striving after gain [lit., "bargaining" or "selling" or "buying and selling" (bay) - a metonym for anything that might bring worldly gain.] can divert from the remembrance of God, and from constancy in prayer, and from charity: [For this rendering of the term zakah, see surah 2:43.] [people] who are filled with fear [at the thought] of the Day On which all hearts and eyes will be convulsed, |
an-Nur 024:038
| 24:38 ليجزيهم الله احسن ماعملوا ويزيدهم من فضله والله يرزق من يشاء بغير حساب |
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| Transliteration | Liyajziyahumu Allahu ahsana ma AAamiloo wayazeedahum min fadlihi waAllahu yarzuqu man yashao bighayri hisabin |
| Literal | (For) God to reward/reimburse them best (of) what they made/did , and He increases them from His grace/favour/blessing , and God provides for whom He wills/wants without counting/calculating. |
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| Yusuf Ali | That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace: for Allah doth provide for those whom He will, without measure. |
| Pickthal | That Allah may reward them with the best of what they did, and increase reward for them of His bounty. Allah giveth blessings without stint to whom He will. |
| Arberry | that God may recompense them for their fairest works and give them increase of His bounty; and God provides whomsoever He will, without reckoning. |
| Shakir | That Allah may give them the best reward of what they have done, and give them more out of His grace; and Allah gives sustenance to whom He pleases without measure. |
| Sarwar | The deeds of the unbelievers are like a mirage which a thirsty man thinks is water until he goes near and finds nothing. Instead he finds God who gives him his due recompense. God's reckoning is swift. |
| Khalifa | GOD will certainly reward them for their good works, and will shower them with His grace. GOD provides for whomever He wills without limits. |
| Hilali/Khan | That Allah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allah provides without measure to whom He wills. |
| H/K/Saheeh | That Allah may reward them [according to] the best of what they did and increase them from His bounty. And Allah gives provision to whom He wills without account. |
| Malik | who hope that Allah will reward them according to the best of their deeds and add for them even more out of His grace: for Allah gives without measure to whom He pleases.[38] |
| QXP | That Allah may reward them for the best of what they did and increase for them His Bounty. For, Allah grants sustenance of mind and body according to His Laws, beyond count. (2:261). |
| Maulana Ali | That Allah may give them the best reward for what they did, and give them more out of His grace. And Allah provides without measure for whom He pleases. |
| Free Minds | God will reward them for the best of what they did, and He will increase them from His grace. And God provides for whom He pleases without any price. |
| Qaribullah | that Allah will recompense them for the finest deeds they did and increase them from His bounty. Allah provides without measure to whom He will. |
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| George Sale | that God may recompense them according to the utmost merit of what they shall have wrought, and may add unto them of his abundance a more excellent reward; for God bestoweth on whom he pleaseth without measure. |
| JM Rodwell | That for their most excellent works may God recompense them, and of His bounty increase it to them more and more: for God maketh provision for whom He pleaseth without measure. |
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| Asad | [and who only hope] that God may reward them in accordance with the best that they ever did, and give them, out of His bounty, more [than they deserve]: for, God grants sustenance unto whom He wills, beyond all reckoning. |
an-Nur 024:039
| 24:39 والذين كفروا اعمالهم كسراب بقيعة يحسبه الظمان ماء حتى اذا جاءه لم يجده شيئا ووجد الله عنده فوفاه حسابه والله سريع الحساب |
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| Transliteration | Waallatheena kafaroo aAAmaluhum kasarabin biqeeAAatin yahsabuhu alththam-anu maan hatta itha jaahu lam yajidhu shay-an wawajada Allaha AAindahu fawaffahu hisabahu waAllahu sareeAAu alhisabi |
| Literal | And those who disbelieved their deeds (are) as a mirage at a plain land (desert) the thirsty thinks/supposes it (is) water, until when he came to it, he did not find it a thing, and he found God at it, so He fulfilled/completed him his account/calculation, and God (is) fast/quick (in) the counting/calculating. |
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| Yusuf Ali | But the Unbelievers,- their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: But he finds Allah (ever) with him, and Allah will pay him his account: and Allah is swift in taking account. |
| Pickthal | As for those who disbelieve, their deeds are as a mirage in a desert. The thirsty one supposeth it to be water till he cometh unto it and findeth it naught, and findeth, in the place thereof, Allah Who payeth him his due; and Allah is swift at reckoning. |
| Arberry | And as for the unbelievers, their works are as a mirage in a spacious plain which the man athirst supposes to be water, till, when he comes to it, he finds it is nothing; there indeed he finds God, and He pays him his account in full; (and God is swift at the reckoning.) |
| Shakir | And (as for) those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full; and Allah is quick in reckoning; |
| Sarwar | God is the light of the heavens and the earth. A metaphor for His light is a niche in which there is a lamp placed in a glass. The glass is like a shining star which is lit from a blessed olive tree that is neither eastern nor western. Its oil almost lights up even though it has not been touched by the fire. It is light upon light. God guides to His light whomever He wants. God uses various metaphors. He has the knowledge of all things. |
| Khalifa | As for those who disbelieve, their works are like a mirage in the desert. A thirsty person thinks that it is water. But when he reaches it, he finds that it is nothing, and he finds GOD there instead, to requite him fully for his works. GOD is the most efficient reckoner. |
| Hilali/Khan | As for those who disbelieve, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing, but he finds Allah with him, Who will pay him his due (Hell). And Allah is Swift in taking account. |
| H/K/Saheeh | But those who disbelieved their deeds are like a mirage in a lowland which a thirsty one thinks is water until, when he comes to it, he finds it is nothing but finds Allah before Him, and He will pay him in full his due; and Allah is swift in account. |
| Malik | As for the unbelievers, their deeds will disappear like a mirage in a sandy desert, which the thirsty traveller thinks to be water, but when he comes near, he finds it to be nothing, instead he finds Allah to settle his account - Allah is swift in settling accounts.[39] |
| QXP | But as for those who reject the Message, their deeds are like a mirage in the desert. The thirsty one supposes it to be water till he comes unto it and finds nothing. However, he does meet Allah's Law of Requital to compensate for his deeds. And Allah is Swift at taking account. |
| Maulana Ali | And those who disbelieve, their deeds are as a mirage in a desert, which the thirsty man deems to be water, until, when he comes to it, he finds it naught, and he finds Allah with him, so He pays him his due. And Allah is Swift at reckoning -- |
| Free Minds | As for those who reject, their works are like a mirage in the desert. A thirsty person thinks it is water, until he reaches it, he finds it is nothing; and he finds God there and He pays him his due, and God is swift in judgment. |
| Qaribullah | As for the unbelievers, their works are like a mirage in the wilderness. The thirsty person thinks it is water, but when he comes near he finds that it is nothing. He finds Allah there, who pays him his account in full. Allah is Swift in reckoning. |
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| George Sale | But as to the unbelievers, their works are like the vapour in a plain, which the thirsty traveller thinketh to be water, until, when he cometh thereto, he findeth it to be nothing; but he findeth God with him, and he will fully pay him his account; and God is swift in taking an account: |
| JM Rodwell | But as to the infidels, their works are like the vapour in a plain which the thirsty dreameth to be water, until when he cometh unto it, he findeth it not aught, but findeth that God is with him; and He fully payeth him his account: for swift to take accou |
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| Asad | But as for those who are bent on denying the truth, their [good] deeds are like a mirage in the desert, which the thirsty supposes to be water - until, when he approaches it, he finds that it was nothing: [I.e., he is bound to realize on Judgment Day that all his supposedly "good" deeds have been rendered worthless by his deliberate refusal to listen to the voice of truth (Zamakhshari and Razi).] instead, he finds [that] God [has always been present] with him, and [that] He will pay him his account in full - for God is swift in reckoning! |
an-Nur 024:040
| 24:40 او كظلمات في بحر لجي يغشاه موج من فوقه موج من فوقه سحاب ظلمات بعضها فوق بعض اذا اخرج يده لم يكد يراها ومن لم يجعل الله له نورا فماله من نور |
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| Transliteration | Aw kathulumatin fee bahrin lujjiyyin yaghshahu mawjun min fawqihi mawjun min fawqihi sahabun thulumatun baAAduha fawqa baAAdin itha akhraja yadahu lam yakad yaraha waman lam yajAAali Allahu lahu nooran fama lahu min noorin |
| Literal | Or as darknesses in a wide roaring and noisy sea/ocean , waves/surges cover/darken him/it , from above it waves/surges, from above it clouds, darknesses, some of it (is) above some, if he brought out his hand he is not about to/almost see it, and who God did not make/put for him light, so (there is) none from light (is) to/for him. |
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| Yusuf Ali | Or (the Unbelievers' state) is like the depths of darkness in a vast deep ocean, overwhelmed with billow topped by billow, topped by (dark) clouds: depths of darkness, one above another: if a man stretches out his hands, he can hardly see it! for any to whom Allah giveth not light, there is no light! |
| Pickthal | Or as darkness on a vast, abysmal sea. There covereth him a wave, above which is a wave, above which is a cloud. Layer upon layer of darkness. When he holdeth out his hand he scarce can see it. And he for whom Allah hath not appointed light, for him there is no light. |
| Arberry | or they are as shadows upon a sea obscure covered by a billow above which is a billow above which are clouds, shadows piled one upon another; when he puts forth his hand, wellnigh he cannot see it. And to whomsoever God assigns no light, no light has he. |
| Shakir | Or like utter darkness in the deep sea: there covers it a wave above which is another wave, above which is a cloud, (layers of) utter darkness one above another; when he holds out his hand, he is almost unable to see it; and to whomsoever Allah does not give light, he has no light. |
| Sarwar | Or it (the deeds of the unbelievers) are like the darkness of a deep, stormy sea with layers of giant waves, covered by dark clouds. It is darkness upon darkness whereby even if one stretches out his hands he can not see them. One can have no light unless God gives him light. |
| Khalifa | Another allegory is that of being in total darkness in the midst of a violent ocean, with waves upon waves, in addition to thick fog. Darkness upon darkness - if he looked at his own hand, he could barely see it. Whomever GOD deprives of light, will have no light. |
| Hilali/Khan | Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with a great wave topped by a great wave, topped by dark clouds, darkness, one above another, if a man stretches out his hand, he can hardly see it! And he for whom Allah has not appointed light, for him there is no light. |
| H/K/Saheeh | Or [they are] like darknesses within an unfathomable sea which is covered by waves, upon which are waves, over which are clouds darknesses, some of them upon others. When one puts out his hand [therein], he can hardly see it. And he to whom Allah has not granted light for him there is no light. |
| Malik | Or another parable of unbelievers' efforts is that of a person trying to swim in a bottomless ocean overwhelmed with billows, one over the other, overcast with dark clouds - layers of utter darkness one above another - so much so that if he stretches out his hand, he can hardly see it. The one to whom Allah does not give light, will have no light![40] |
| QXP | Or total darkness in the midst of a deep ocean, with waves upon waves and a thick cloud above - darkness upon darkness. When he holds out his hand, he can barely see it. Allah's Law does not give light to him who disregards His Light. |
| Maulana Ali | Or like darkness in the deep sea -- there covers him a wave, above which is a wave, above which is a cloud -- (Layers) darkness one above another -- when he holds out his hand, he is almost unable to see it. And to whom Allah gives not light, he has no light. |
| Free Minds | Or like the darkness out in a deep ocean in the midst of violent waves, with waves upon waves and dark clouds. Darkness upon darkness, if he brings out his own hand, he could barely see it. And for whomever God does not make a light, he will have no light. |
| Qaribullah | Or, they are like darkness upon a deep sea covered with a wave above which is another wave, above which are clouds, darkness piled one upon the other; when he stretches out his hand he can scarcely see it. Indeed, to whomsoever Allah assigns no light, he shall have no light. |
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| George Sale | Or, as the darkness in a deep sea, covered by waves riding on waves, above which are clouds, being additions of darkness one over the other; when one stretcheth forth his hand, he is far from seeing it. And unto whomsoever God shall not grant his light, he shall enjoy no light at all. |
| JM Rodwell | Or like the darkness on the deep sea when covered by billows riding upon billows, above which are clouds: darkness upon darkness. When a man reacheth forth his hand, he cannot nearly see it! He to whom God shall not give light, no light at all hath he! |
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| Asad | Or [else, their deeds are] [I.e., their bad deeds, as contrasted with their good deeds, which in the preceding verse have been likened to a mirage.] like the depths of darkness upon an abysmal sea, made yet more dark by wave billowing over wave, with [black] clouds above it all: depths of darkness, layer upon layer, [Lit., "one above another".] [so that] when one holds up his hand, he can hardly see it: for he to whom God gives no light, no light whatever has he! |
an-Nur 024:041
| 24:41 الم تر ان الله يسبح له من في السماوات والارض والطير صافات كل قد علم صلاته وتسبيحه والله عليم بما يفعلون |
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| Transliteration | Alam tara anna Allaha yusabbihu lahu man fee alssamawati waal-ardi waalttayru saffatin kullun qad AAalima salatahu watasbeehahu waAllahu AAaleemun bima yafAAaloona |
| Literal | Do you see/understand that God praises/glorifies for Him whom (is) in the skies/space and the earth/Planet Earth, and birds (with) expanded and motionless wings in a row? Each had known its prayers and its praise/glorification, and God (is) knowledgeable with what they make/do. |
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| Yusuf Ali | Seest thou not that it is Allah Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allah knows well all that they do. |
| Pickthal | Hast thou not seen that Allah, He it is Whom all who are in the heavens and the earth praise, and the birds in their flight? Of each He knoweth verily the worship and the praise; and Allah is Aware of what they do. |
| Arberry | Hast thou not seen how that whatsoever is in the heavens and in the earth extols God, and the birds spreading their wings? Each -- He knows its prayer and its extolling; and God knows the things they do. |
| Shakir | Do you not see that Allah is He Whom do glorify all those who are in the heavens and the earth, and the (very) birds with expanded wings? He knows the prayer of each one and its glorification, and Allah is Cognizant of what they do. |
| Sarwar | Have you not considered that all that is between the heavens and the earth glorifies God and that the birds spread their wings in the air to glorify God? He knows everyone's prayers and praising; God has absolute knowledge of what they do. |
| Khalifa | Do you not realize that everyone in the heavens and the earth glorifies GOD, even the birds as they fly in a column? Each knows its prayer and its glorification. GOD is fully aware of everything they do. |
| Hilali/Khan | See you not (O Muhammad SAW) that Allah, He it is Whom glorify whosoever is in the heavens and the earth, and the birds with wings out-spread (in their flight). Of each one He (Allah) knows indeed his Salat (prayer) and his glorification, (or everyone knows his Salat (prayer) and his glorification), and Allah is All-Aware of what they do. |
| H/K/Saheeh | Do you not see that Allah is exalted by whomever is within the heavens and the earth and [by] the birds with wings spread [in flight]? Each [of them] has known his [means of] prayer and exalting [Him], and Allah is Knowing of what they do. |
| Malik | Do you not see that Allah is the One Who is praised by all those who are in the heavens and in the earth? The very birds praise Him as they wing their flight. Each one knows its prayers and how to praise Him, and Allah has full knowledge of all their actions.[41] |
| QXP | Do you not realize that Allah, He it is Whom all beings in the heavens and the earth glorify, and the birds, with their wings outspread, as they fly in columns. All of them know their SALAT and TASBEEH (mission and strife). Allah is Aware of what they do to fulfill His Plan. |
| Maulana Ali | Seest thou not that Allah is He, Whom do glorify all those who are in the heavens and the earth, and the birds with wings outspread? Each one knows its prayer and its glorification. And Allah is Knower of what they do. |
| Free Minds | Do you not see that everything in the heavens and the Earth glorifies God? Even the birds in formation, each knows its contact-method and its glorification. And God is fully aware of everything they do. |
| Qaribullah | Have you not seen how Allah is exalted by those in the heavens and earth, and the birds with outspread wings? He knows its prayers and its exaltations and Allah has knowledge of the things they do. |
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| George Sale | Dost thou not perceive that all creatures both in heaven and earth praise God; and the birds also, extending their wings? Every one knoweth his prayer, and his praise: And God knoweth that which they do. |
| JM Rodwell | Hast thou not seen how all in the Heavens and in the Earth uttereth the praise of God?-the very birds as they spread their wings? Every creature knoweth its prayer and its praise! and God knoweth what they do. |
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| Asad | ART THOU NOT aware that it is God whose limitless glory all [creatures] that are in the heavens and on earth extol, even the birds as they spread out their wings? [Cf. 17:44 and the corresponding note.] Each [of them] knows indeed how to pray unto Him and to glorify Him; and God has full knowledge of all that they do: |
an-Nur 024:042
| 24:42 ولله ملك السماوات والارض والى الله المصير |
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| Transliteration | Walillahi mulku alssamawati waal-ardi wa-ila Allahi almaseeru |
| Literal | And to God (is) the skies'/space's and the earth's/Planet Earth's ownership/kingdom , and to God (is) the end/destination. |
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| Yusuf Ali | Yea, to Allah belongs the dominion of the heavens and the earth; and to Allah is the final goal (of all). |
| Pickthal | And unto Allah belongeth the Sovereignty of the heavens and the earth, and unto Allah is the journeying. |
| Arberry | To God belongs the Kingdom of the heavens and the earth, and to Him is the homecoming. |
| Shakir | And Allah's is the kingdom of the heavens and the earth, and to Allah is the eventual coming. |
| Sarwar | To God belongs the kingdom of the heavens and the earth, and to Him do all things return. |
| Khalifa | To GOD belongs the sovereignty of the heavens and the earth, and to GOD is the final destiny. |
| Hilali/Khan | And to Allah belongs the sovereignty of the heavens and the earth, and to Allah is the return (of all). |
| H/K/Saheeh | And to Allah belongs the dominion of the heavens and the earth, and to Allah is the destination. |
| Malik | To Allah belongs the kingdom of the heavens and the earth; and towards Allah lies the final goal.[42] |
| QXP | And unto Allah belongs the Dominion of the heavens and the earth, and unto Allah is marching everything. |
| Maulana Ali | And Allah’s is the kingdom of the heavens and the earth, and to Allah is the eventual coming. |
| Free Minds | And to God is the sovereignty of the heavens and the Earth, and to God is the final destiny. |
| Qaribullah | To Allah belongs the Kingdom of the heavens and the earth. To Him is the arrival. |
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| George Sale | Unto God belongeth the kingdom of heaven and earth; and unto God shall be the return at the last day. |
| JM Rodwell | God's, the Kingdom of the Heavens and of the Earth: and unto God the final return! |
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| Asad | for, God's is the dominion over the heavens and the earth, and with God is all journeys' end. |
an-Nur 024:043
| 24:43 الم تر ان الله يزجي سحابا ثم يؤلف بينه ثم يجعله ركاما فترى الودق يخرج من خلاله وينزل من السماء من جبال فيها من برد فيصيب به من يشاء ويصرفه عن من يشاء يكاد سنا برقه يذهب بالابصار |
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| Transliteration | Alam tara anna Allaha yuzjee sahaban thumma yu-allifu baynahu thumma yajAAaluhu rukaman fatara alwadqa yakhruju min khilalihi wayunazzilu mina alssama-i min jibalin feeha min baradin fayuseebu bihi man yashao wayasrifuhu AAan man yashao yakadu sana barqihi yathhabu bial-absari |
| Literal | Do you not see/understand that God drives/eases gently clouds, then He unites/joins between it, then He makes it piled/accumulated , so you see the rain emerges from in between and around it, and He descends from the sky from mountains in it from hail , so He strikes with it whom He wills/wants , and He diverts it from whom He wills/wants, its lightning's shine/flash almost eliminates with the eye sights/knowledge. |
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| Yusuf Ali | Seest thou not that Allah makes the clouds move gently, then joins them together, then makes them into a heap? - then wilt thou see rain issue forth from their midst. And He sends down from the sky mountain masses (of clouds) wherein is hail: He strikes therewith whom He pleases and He turns it away from whom He pleases, the vivid flash of His lightning well-nigh blinds the sight. |
| Pickthal | Hast thou not seen how Allah wafteth the clouds, then gathereth them, then maketh them layers, and thou seest the rain come forth from between them; He sendeth down from the heaven mountains wherein is hail, and smiteth therewith whom He will, and averteth it from whom He will. The flashing of His lightning all but snatcheth away the sight. |
| Arberry | 'hast thou not seen how God drives the clouds, then composes them, then converts them into a mass, then thou seest the rain issuing out of the midst of them? And He sends down out of heaven mountains, wherein is hail, so that He smites whom He will with it, and turns it aside from whom He will; wellnigh the gleam of His lightning snatches away the sight. |
| Shakir | Do you not see that Allah drives along the clouds, then gathers them together, then piles them up, so that you see the rain coming forth from their midst? And He sends down of the clouds that are (like) mountains wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases; the flash of His lightning almost takes away the sight. |
| Sarwar | Do you not see that God moves the clouds gently, brings them together, piles them up, and then you can see the rain coming from them. He sends down hailstones from the mountains in the sky. With them He strikes or protects from them whomever He wants. The lightening can almost take away the sight. |
| Khalifa | Do you not realize that GOD drives the clouds, then gathers them together, then piles them on each other, then you see the rain coming out of them? He sends down from the sky loads of snow to cover whomever He wills, while diverting it from whomever He wills. The brightness of the snow almost blinds the eyes. |
| Hilali/Khan | See you not that Allah drives the clouds gently, then joins them together, then makes them into a heap of layers, and you see the rain comes forth from between them. And He sends down from the sky hail (like) mountains, (or there are in the heaven mountains of hail from where He sends down hail), and strike therewith whom He will, and averts it from whom He wills. The vivid flash of its (clouds) lightning nearly blinds the sight. (Tafsir At-Tabaree). |
| H/K/Saheeh | Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight. |
| Malik | Do you not see that Allah makes the clouds move gently, then joins them together, then piles them up in masses, then you see the rain coming from inside them? He also sends down hail from the clouds that look like mountains in the sky, afflicting therewith whom He wills and turning it away from whom He pleases; the flash of His lightning almost takes away sight.[43] |
| QXP | Have you not seen how Allah drives the clouds, then gathers them, then makes them layers, and then you see the rain coming forth from them? He sends down, from the heights, hail and loads of snow to cover some ground and leave some uncovered, according to His Laws. The flashes of lightning and the brightness of the snow dazzle the sight, all but snatching it away. (2:19-20). |
| Maulana Ali | Seest thou not that Allah drives along the clouds, then gathers them together, then piles them up, so that thou seest the rain coming forth from their midst? And He sends down from the heaven (clouds like) mountains, wherein is hail, afflicting therewith whom He pleases and turning it away from whom He pleases. The flash of His lightning almost takes away the sight. |
| Free Minds | Do you not see that God drives the clouds, then He gathers them together, then He piles them upon each other, then you see the soft rain coming out of them? And He sends down hail from the sky from the mountains to afflict whomever He wills, and He diverts it from whomever He wills, the brightness of the snow almost blinds the eyes. |
| Qaribullah | Have you not seen how Allah drives the clouds, then gathers them and converts them into a mass, then you see rain coming from the midst of them? And He sends down out of heaven mountains in which there is hail, pelting with it whom He will, and turning it away from whom He will. The flash of its lightning almost snatches away the sight. |
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| George Sale | Dost thou not see that God gently driveth forward the clouds, and gathereth them together, and then layeth them on heaps? Thou also seest the rain, which falleth from the midst thereof; and God sendeth down from heaven as it were mountains, wherein there is hail; He striketh therewith whom He pleaseth, and turneth the same away from whom He pleaseth: The brightness of his lightning wanteth but little of taking away the sight. |
| JM Rodwell | Hast thou not seen that God driveth clouds lightly forward, then gathereth them together, then pileth them in masses? And then thou seest the rain forthcoming from their midst; and He causeth clouds like mountains charged with hail, to descend from the hea |
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| Asad | Art thou not aware that it is God who causes the clouds to move onward, then joins them together, then piles them up in masses, until thou can see rain come forth from their midst? And He it is who sends down from the skies, by degrees, mountainous masses [of clouds] charged with hail, striking therewith whomever He wills and averting it from whomever He wills, [the while] the flash of His lightning well-nigh deprives [men of their] sight! |
an-Nur 024:044
| 24:44 يقلب الله الليل والنهار ان في ذلك لعبرة لاولي الابصار |
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| Transliteration | Yuqallibu Allahu allayla waalnnahara inna fee thalika laAAibratan li-olee al-absari |
| Literal | God turns the night and the daytime, that truly in that (is) an example/warning (E) to (those) of the eye sights/knowledge. |
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| Yusuf Ali | It is Allah Who alternates the Night and the Day: verily in these things is an instructive example for those who have vision! |
| Pickthal | Allah causeth the revolution of the day and the night. Lo! herein is indeed a lesson for those who see. |
| Arberry | God turns about the day and the night; surely in that is a lesson for those who have eyes. |
| Shakir | Allah turns over the night and the day; most surely there is a lesson in this for those who have sight. |
| Sarwar | God alternates the night and the day. In this there is a lesson for the people of understanding. |
| Khalifa | GOD controls the night and day. This should be a lesson for those who possess eyes. |
| Hilali/Khan | Allah causes the night and the day to succeed each other (i.e. if the day is gone, the night comes, and if the night is gone, the day comes, and so on). Truly, in these things is indeed a lesson for those who have insight. |
| H/K/Saheeh | Allah alternates the night and the day. Indeed in that is a lesson for those who have vision. |
| Malik | Allah alternates the night and the day; there is indeed a lesson in it for those who possess insight.[44] |
| QXP | Allah causes the revolution of the night and the day. Herein indeed is a lesson for men and women of vision and understanding. (Of straying and guidance, of death and life, of calculating time, of rest and work etc.) |
| Maulana Ali | Allah causes the night and the day to succeed one another. Surely there is a lesson in this for those who have sight. |
| Free Minds | God rotates the night and the day. In that is a lesson for those who have insight. |
| Qaribullah | Allah turns about the night and the day (to succeed one another); surely, in this there is a lesson for those who have eyes. |
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| George Sale | God shifteth the night, and the day: Verily herein is an instruction unto those who have sight. |
| JM Rodwell | God causeth the day and the night to take their turn. Verily in this is teaching for men of insight. A |
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| Asad | It is God who causes night and day to alternate: in this [too], behold, there is surely a lesson for all who have eyes to see! |
an-Nur 024:045
| 24:45 والله خلق كل دابة من ماء فمنهم من يمشي على بطنه ومنهم من يمشي على رجلين ومنهم من يمشي على اربع يخلق الله مايشاء ان الله على كل شئ قدير |
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| Transliteration | WaAllahu khalaqa kulla dabbatin min ma-in faminhum man yamshee AAala batnihi waminhum man yamshee AAala rijlayni waminhum man yamshee AAala arbaAAin yakhluqu Allahu ma yashao inna Allaha AAala kulli shay-in qadeerun |
| Literal | And God created every/each walker/creeper/crawler from water, so from them who walks (moves) on its belly , and from them who walks on two feet, and from them who walks on four, God creates what He wills/wants , that truly God (is) on every thing capable/powerful . |
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| Yusuf Ali | And Allah has created every animal from water: of them there are some that creep on their bellies; some that walk on two legs; and some that walk on four. Allah creates what He wills for verily Allah has power over all things. |
| Pickthal | Allah hath created every animal of water. Of them is (a kind) that goeth upon its belly and (a kind) that goeth upon two legs and (a kind) that goeth upon four. Allah createth what He will. Lo! Allah is Able to do all things. |
| Arberry | God has created every beast of water, and some of them go upon their bellies, and some of them go upon two feet, and some of them go upon four; God creates whatever He will; God is powerful over everything. |
| Shakir | And Allah has created from water every living creature: so of them is that which walks upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four; Allah creates what He pleases; surely Allah has power over all things. |
| Sarwar | God has created every living being from water: Some of them creep on their bellies; some walk on two feet and some of them walk on four legs. God creates whatever He wants. He has power over all things. |
| Khalifa | And GOD created every living creature from water. Some of them walk on their bellies, some walk on two legs, and some walk on four. GOD creates whatever He wills. GOD is Omnipotent. |
| Hilali/Khan | Allah has created every moving (living) creature from water. Of them there are some that creep on their bellies, some that walk on two legs, and some that walk on four. Allah creates what He wills. Verily! Allah is Able to do all things. |
| H/K/Saheeh | Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent. |
| Malik | Allah has created from water every living creature: of them there are some that creep upon their bellies, some that walk on two legs, and yet some that walk on four; Allah creates what He pleases; surely Allah has power over everything.[45] |
| QXP | And Allah has created every living creature from water. (Life began in water 21:30). Some of them crawl on their bellies, some walk on two legs, and some walk on four. Allah creates things with a Purpose and according to His Laws. He has Supreme control over all things and events and verily, Allah is the Appointer of due measure of all things. |
| Maulana Ali | And Allah has created every animal of water. So of them is tat which crawls upon its belly, and of them is that which walks upon two feet, and of them is that which walks upon four. Allah creates what He pleases. Surely Allah is Possessor power over all things. |
| Free Minds | And God created every moving creature from water. So some of them move on their bellies, and some walk on two legs, and some walk on four. God creates whatever He wills. God is capable of all things. |
| Qaribullah | Allah created everything that walks from water. Some creep upon their bellies, others walk on two feet, and others walk on four. Allah creates whatever He will. Allah is Powerful over everything. |
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| George Sale | And God hath created every animal of water; one of them goeth on his belly, and another of them walketh upon two feet, and another of them walketh upon four feet: God createth that which he pleaseth; for God is almighty. |
| JM Rodwell | nd God hath created every animal of water. Some go upon the belly; some go upon two feet; some go upon four feet. God hath created what He pleased. Aye, God hath power over all things. |
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| Asad | And it is God who has created all animals out of water; [See note on 21:30. The term dabbah denotes every corporeal being endowed with both life and spontaneous movement; hence, in its widest sense, it comprises the entire animal world, including man.] and [He has willed that] among them are such as crawl on their bellies, and such as walk on two legs, and such as walk on four. God creates what He will: for, verily, God has the power to will anything. |
an-Nur 024:046
| 24:46 لقد انزلنا ايات مبينات والله يهدي من يشاء الى صراط مستقيم |
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| Transliteration | Laqad anzalna ayatin mubayyinatin waAllahu yahdee man yashao ila siratin mustaqeemin |
| Literal | We had descended verses/evidences evident, and God guides whom He wills/wants to a straight/direct road/way . |
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| Yusuf Ali | We have indeed sent down signs that make things manifest: and Allah guides whom He wills to a way that is straight. |
| Pickthal | Verily We have sent down revelations and explained them. Allah guideth whom He will unto a straight path. |
| Arberry | Now We have sent down signs making all clear; God guides whomsoever He will to a straight path. |
| Shakir | Certainly We have revealed clear communications, and Allah guides whom He pleases to the right way. |
| Sarwar | We have revealed illustrious revelations. God guides to the right path whomever He wants. |
| Khalifa | We have sent down to you clarifying revelations, then GOD guides whoever wills (to be guided) in a straight path. |
| Hilali/Khan | We have indeed sent down (in this Quran) manifest Ayat (proofs, evidences, verses, lessons, signs, revelations, lawful and unlawful things, and the set boundries of Islamic religion, etc. that make things clear showing the Right Path of Allah). And Allah guides whom He wills to a Straight Path (i.e. to Allahs religion of Islamic Monotheism). |
| H/K/Saheeh | We have certainly sent down distinct verses. And Allah guides whom He wills to a straight path. |
| Malik | We have indeed sent down revelations demonstrating the Truth, and Allah guides to the Straight Way whom He pleases.[46] |
| QXP | Verily, We have sent down Messages clearly showing the Truth, but Allah guides onto a Straight Path him who wishes to be guided. |
| Maulana Ali | We have indeed revealed clear messages. And Allah guides whom He pleases to the right way. |
| Free Minds | We have sent down to you clarifying revelations, and God guides whoever He wills to a straight path. |
| Qaribullah | We have sent down clarifying verses. Allah guides whom He will to a Straight Path. |
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| George Sale | Now have We sent down evident signs: And God directeth whom He pleaseth into the right way. |
| JM Rodwell | Now have we sent down distinct signs.-And God guideth whom He will into the right path: |
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| Asad | INDEED, from on high have We bestowed messages clearly showing the truth; but God guides onto a straight way [only] him that wills [to be guided]. [Or: "God guides whomever He wills onto a straight way". The rendering adopted by me in this instance seems preferable in view of the preceding, intensive stress on the evidence, forthcoming from all nature, of God's creative, planning activity and the appeal to "all who have eyes to see" to let themselves be guided by this overwhelming evidence.] |
an-Nur 024:047
| 24:47 ويقولون امنا بالله وبالرسول واطعنا ثم يتولى فريق منهم من بعد ذلك ومااولئك بالمؤمنين |
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| Transliteration | Wayaqooloona amanna biAllahi wabialrrasooli waataAAna thumma yatawalla fareequn minhum min baAAdi thalika wama ola-ika bialmu/mineena |
| Literal | And they say: "We believed by God and with the messenger, and we obeyed." Then a group from them turns away from after that, and those are not with the believers. |
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| Yusuf Ali | They say, "We believe in Allah and in the messenger, and we obey": but even after that, some of them turn away: they are not (really) Believers. |
| Pickthal | And they say: We believe in Allah and the messenger, and we obey; then after that a faction of them turn away. Such are not believers. |
| Arberry | They say, 'We believe in God and the Messenger, and we obey.' Then after that a party of them turn away; those -- they are not believers. |
| Shakir | And they say: We believe in Allah and in the messenger and we obey; then a party of them turn back after this, and these are not believers. |
| Sarwar | They say, "We have believed in God and the Messenger and we have obeyed them." Then a group of them turn away from their (belief). They are not believers. |
| Khalifa | They say, "We believe in GOD and in the messenger, and we obey," but then some of them slide back afterwards. These are not believers. |
| Hilali/Khan | They (hypocrites) say: "We have believed in Allah and in the Messenger (Muhammad SAW), and we obey," then a party of them turn away thereafter, such are not believers. |
| H/K/Saheeh | But the hypocrites say, We have believed in Allah and in the Messenger, and we obey ; then a party of them turns away after that. And those are not believers. |
| Malik | They say: "We believe in Allah and the Messenger and we obey," but no sooner do they utter these words than some of them turn their backs; these are no believers.[47] |
| QXP | For, some people say, "We believe in Allah and the Messenger and we obey." Then after that a faction of them turns away. Such are not believers. |
| Maulana Ali | And they say: We believe in Allah and in the Messenger and we obey; then a party of them turn away after this, and they are not believers. |
| Free Minds | And they Say: "We believe in God and in the messenger, and we obey," but a group of them turn away after that. These are not believers. |
| Qaribullah | They say: 'We believe in Allah and the Messenger and obey. ' But a party of them turn away after this. Those are not believers. |
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| George Sale | The hypopcrites say, we believe in God, and on his Apostle; and we obey them: Yet a part of them turneth back, after this; but these are not really believers. |
| JM Rodwell | For there are who say "We believe on God and on the Apostle, and we obey;" yet, after this, a part of them turn back. But these are not of the faithful. |
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| Asad | For, [many are] they [who] say, "We believe in God and in the Apostle, and we pay heed!" - but then, some of them turn away after this [assertion]: and these are by no means [true] believers. |
an-Nur 024:048
| 24:48 واذا دعوا الى الله ورسوله ليحكم بينهم اذا فريق منهم معرضون |
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| Transliteration | Wa-itha duAAoo ila Allahi warasoolihi liyahkuma baynahum itha fareequn minhum muAAridoona |
| Literal | And if they were called to God and His messenger to judge/rule between them, then a group from them (are) objecting/opposing . |
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| Yusuf Ali | When they are summoned to Allah and His messenger, in order that He may judge between them, behold some of them decline (to come). |
| Pickthal | And when they appeal unto Allah and His messenger to judge between them, lo! a faction of them are averse; |
| Arberry | When they are called to God and His Messenger that he may judge between them, lo, a party of them are swerving aside; |
| Shakir | And when they are called to Allah and His Messenger that he may judge between them, lo! a party of them turn aside. |
| Sarwar | When they are called to God and His Messenger so that they will judge among them, suddenly, some of them turn away. |
| Khalifa | When they are invited to GOD and His messenger to judge among them, some of them get upset. |
| Hilali/Khan | And when they are called to Allah (i.e. His Words, the Quran) and His Messenger (SAW), to judge between them, lo! a party of them refuse (to come) and turn away. |
| H/K/Saheeh | And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal]. |
| Malik | When such people are called to Allah and His Messenger that He may judge between them, behold! A party of them declines to come.[48] |
| QXP | And so it is that whenever they are called to Allah and His Messenger to judge between them, some of them turn away. |
| Maulana Ali | And when they are invited to Allah and His Messenger that he may judge between them, lo! a party of them turn aside. |
| Free Minds | And if they are invited to God and His messenger to judge between them, a party of them turn away. |
| Qaribullah | And when they are called to Allah and His Messenger so that he judges between them, a party of them swerve away. |
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| George Sale | And when they are summoned before God and his Apostle, that He may judge between them; behold, a part of them retire: |
| JM Rodwell | And when they are summoned before God and His Apostle that He may judge between them, lo! a part of them withdraw: |
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| Asad | And [so it is that] whenever they are summoned unto God and His Apostle in order that [the divine writ] might judge between them, [I.e., in order that the divine writ - which is implied in the preceding expression "God and His Apostle" - might determine their ethical values and, consequently, their social behaviour.] lo! some of them turn away; |
an-Nur 024:049
| 24:49 وان يكن لهم الحق ياتوا اليه مذعنين |
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| Transliteration | Wa-in yakun lahumu alhaqqu ya/too ilayhi muthAAineena |
| Literal | And if the truth/right (is) for them, they come to Him submissive/obedient . |
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| Yusuf Ali | But if the right is on their side, they come to him with all submission. |
| Pickthal | But if right had been with them they would have come unto him willingly. |
| Arberry | but if they are in the right, they will come to him submissively. |
| Shakir | And if the truth be on their side, they come to him quickly, obedient. |
| Sarwar | If right was on their side, they would come quickly. |
| Khalifa | However, if the judgment is in their favor, they readily accept it! |
| Hilali/Khan | But if the right is with them, they come to him willingly with submission. |
| H/K/Saheeh | But if the right is theirs, they come to him in prompt obedience. |
| Malik | However, if they have the truth on their side, they come to him voluntarily.[49] |
| QXP | However, if the truth is on their side, they come to him in full submission. |
| Maulana Ali | And if the right is on their side, they hasten to him in submission. |
| Free Minds | However, if the judgment is in their favour, they come to it willingly with submission! |
| Qaribullah | If the right is theirs, they would have hastened to him obediently. |
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| George Sale | But if the right had been on their side, they would have come and submitted themselves unto Him. |
| JM Rodwell | But had the truth been on their side, they would have come to Him, obedient. |
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| Asad | but if the truth happens to be to their liking, they are quite willing to accept it! [Lit., "if the truth happens to be with them, they come to it willingly": cf. 4:60 - 61 and the corresponding notes.] |
an-Nur 024:050
| 24:50 افي قلوبهم مرض ام ارتابوا ام يخافون ان يحيف الله عليهم ورسوله بل اولئك هم الظالمون |
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| Transliteration | Afee quloobihim maradun ami irtaboo am yakhafoona an yaheefa Allahu AAalayhim warasooluhu bal ola-ika humu alththalimoona |
| Literal | Is there in their hearts/minds sickness/disease, or they became doubtful/suspicious, or they fear that God and His messenger be unfair/inequitable on (to) them? But those are the unjust/oppressive. |
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| Yusuf Ali | Is it that there is a disease in their hearts? or do they doubt, or are they in fear, that Allah and His Messenger will deal unjustly with them? Nay, it is they themselves who do wrong. |
| Pickthal | Is there in their hearts a disease, or have they doubts, or fear they lest Allah and His messenger should wrong them in judgment? Nay, but such are evil-doers. |
| Arberry | What, is there sickness in their hearts, or are they in doubt, or do they fear that God may be unjust towards them and His Messenger? Nay, but those -- they are the evildoers. |
| Shakir | Is there in their hearts a disease, or are they in doubt, or do they fear that Allah and His Messenger will act wrongfully towards them? Nay! they themselves are the unjust. |
| Sarwar | Are their hearts sick? Do they have doubts or are they afraid that God and His Messenger may do injustice to them? In fact, they, themselves, are unjust. |
| Khalifa | Is there a disease in their hearts? Are they doubtful? Are they afraid that GOD and His messenger may treat them unfairly? In fact, it is they who are unjust. |
| Hilali/Khan | Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger (SAW) should wrong them in judgement. Nay, it is they themselves who are the Zalimoon (polytheists, hypocrites and wrong-doers, etc.). |
| H/K/Saheeh | Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them, or His Messenger? Rather, it is they who are the wrongdoers. |
| Malik | Is there a disease in their hearts? Either they are skeptical, or else they fear that Allah and His Messenger will deny them justice. Nay! In fact they are the ones who are the wrongdoers.[50] |
| QXP | Is there disease in their hearts? Or do they bear any doubts? Or do they fear that Allah and His Messenger might deal unjustly with them? They (who wish to obviate justice) are themselves unjust. |
| Maulana Ali | Is there in their hearts a disease, or are they in doubt, or fear they that Allah and His Messenger will deal with them unjustly? Nay! they themselves are the wrongdoers. |
| Free Minds | Is there a disease in their hearts, or are they doubtful? Or do they fear that God and His messenger would wrong them in the judgment? In fact, they are the wrong doers. |
| Qaribullah | Is there a sickness in their hearts, or, are they in doubt? Do they fear that Allah and His Messenger will be unjust? No, but those they are the harmdoers. |
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| George Sale | Is there an infirmity in their hearts? Do they doubt? Or do they fear lest God and his Apostle act unjustly towards them? But themselves are the unjust doers. |
| JM Rodwell | What! are they diseased of heart? Do they doubt? Are they afraid that God and His Apostles will deal unfairly with them? Nay, themselves are the unjust doers. |
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| Asad | Is there disease in their hearts? Or have they begun to doubt [that this is a divine writ]? Or do they fear that God and His Apostle might deal unjustly with them? [I.e., by depriving them of what they choose to regard as "legitimate" liberties and enjoyments, or by supposedly preventing them from "keeping up with the times". As in verses 47 and 48 (as well as in verse 51 below) the expression "God and His Apostle" is here a synonym for the divine writ revealed to the Apostle.] Nay, it is [but] they, they who are doing wrong [to themselves]! |
an-Nur 024:051
| 24:51 انما كان قول المؤمنين اذا دعوا الى الله ورسوله ليحكم بينهم ان يقولوا سمعنا واطعنا واولئك هم المفلحون |
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| Transliteration | Innama kana qawla almu/mineena itha duAAoo ila Allahi warasoolihi liyahkuma baynahum an yaqooloo samiAAna waataAAna waola-ika humu almuflihoona |
| Literal | But the believers' word/opinion and belief if they were called to God and His messenger to judge/rule between248them was that they say: "We heard/listened and we obeyed." And those are the successful/winners. |
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| Yusuf Ali | The answer of the Believers, when summoned to Allah and His Messenger, in order that He may judge between them, is no other than this: they say, "We hear and we obey": it is such as these that will attain felicity. |
| Pickthal | The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful. |
| Arberry | All that the believers say, when they are called to God and His Messenger, that he may judge between them, is that they say, 'We hear, and we obey'; those -- they are the prosperers. |
| Shakir | The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only to say: We hear and we obey; and these it is that are the successful. |
| Sarwar | When the believers are called to God and His Messenger to be judged, their only words are, "We have listened and obeyed." They will have everlasting happiness. |
| Khalifa | The only utterance of the believers, whenever invited to GOD and His messenger to judge in their affairs, is to say, "We hear and we obey." These are the winners. |
| Hilali/Khan | The only saying of the faithful believers, when they are called to Allah (His Words, the Quran) and His Messenger (SAW), to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise). |
| H/K/Saheeh | The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, We hear and we obey. And those are the successful. |
| Malik | The response of the true believers, when they are called to Allah and His Messenger that he may judge between them, is only to say: "We hear and we obey." Such are the ones who will attain felicity.[51] |
| QXP | Whenever invited to Allah and His Messenger to judge in their affairs, the true believers say, "We hear and we obey." They are the ones who will ultimately prosper. |
| Maulana Ali | The response of the believers, when they are invited to Allah and His Messenger that he may judge between them, is only that they say: We hear and we obey. And these it is that are successful. |
| Free Minds | The utterance of the believers when they are invited to God and His messenger to judge in their affairs is to Say: "We hear and obey." These are the winners. |
| Qaribullah | But when the believers are called to Allah and His Messenger, in order that he judges between them, their reply is: 'We hear and obey. ' Such are the prosperous. |
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| George Sale | The saying of the true believers, when they are summoned before God and his Apostle, that He may judge between them, is no other than that they say, we have heard, and do obey: And these are they who shall prosper. |
| JM Rodwell | The words of the believers, when called to God and His Apostle that He may judge between them, are only to say, "We have heard, and we obey:" these are they with whom it shall be well. |
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| Asad | The only response of believers, whenever they are summoned unto God and His Apostle in order that [the divine writ] might judge between them, can be no other than, [Lit., "The only saying of the believers...is that they say" - i.e., without any mental reservation. The term qawl (lit., "saying") has here the sense of a genuine spiritual "response" in contrast to the mere lip-service alluded to in verse 47 above.] "We have heard, and we pay heed!"- and it is they, they who shall attain to a happy state: |
an-Nur 024:052
| 24:52 ومن يطع الله ورسوله ويخشى الله ويتقه فاولئك هم الفائزون |
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| Transliteration | Waman yutiAAi Allaha warasoolahu wayakhsha Allaha wayattaqhi faola-ika humu alfa-izoona |
| Literal | And who obeys God and His messenger, and fears God, and fears and obeys Him, so those are the successful/triumphant . |
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| Yusuf Ali | It is such as obey Allah and His Messenger, and fear Allah and do right, that will win (in the end), |
| Pickthal | He who obeyeth Allah and His messenger, and feareth Allah, and keepeth duty (unto Him): such indeed are the victorious. |
| Arberry | Whoso obeys God and His Messenger, and fears God and has awe of Him, those -- they are the triumphant. |
| Shakir | And he who obeys Allah and His Messenger, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers. |
| Sarwar | Those who obey God and His Messenger, who are humble before Him, and who have fear of Him will, certainly, be successful. |
| Khalifa | Those who obey GOD and His messenger, and reverence GOD and observe Him, these are the triumphant ones. |
| Hilali/Khan | And whosoever obeys Allah and His Messenger (SAW), fears Allah, and keeps his duty (to Him), such are the successful ones. |
| H/K/Saheeh | And whoever obeys Allah and His Messenger and fears Allah and is conscious of Him it is those who are the attainers. |
| Malik | Only those who obey Allah and His Messenger, have fear of Allah and do good deeds, are the ones who will be the winners.[52] |
| QXP | Whoever obeys Allah and His Messenger, and fears violating Allah's Commands, and walks aright, such indeed are the triumphant. |
| Maulana Ali | And he who obeys Allah and His Messenger, and fears Allah and keeps duty to Him, these it is that are the achievers. |
| Free Minds | And whosoever obeys God and His messenger, and he fears God and is aware of Him, then these are the winners. |
| Qaribullah | Those who obey Allah and His Messenger, and fear Allah, and have awe of Him, shall be the winners. |
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| George Sale | Whoever shall obey God and his Apostle, and shall fear God, and shall be devout towards Him; these shall enjoy great felicity. |
| JM Rodwell | And whoso shall obey God, and His Apostle, and shall dread God and fear Him, these are they that shall be the blissful. |
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| Asad | for, they who pay heed unto God and His Apostle, and stand in awe of God and are conscious of Him, it is they, they who shall triumph [in the end]! |
an-Nur 024:053
| 24:53 واقسموا بالله جهد ايمانهم لئن امرتهم ليخرجن قل لاتقسموا طاعة معروفة ان الله خبير بما تعملون |
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| Transliteration | Waaqsamoo biAllahi jahda aymanihim la-in amartahum layakhrujunna qul la tuqsimoo taAAatun maAAroofatun inna Allaha khabeerun bima taAAmaloona |
| Literal | And they swore/made oath by God their rights'/oaths' utmost , if (E) you ordered/commanded them they will get out (E), say: "Do not swear/make oath, known obedience, that God (is) expert/experienced with what you make/do ." |
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| Yusuf Ali | They swear their strongest oaths by Allah that, if only thou wouldst command them, they would leave (their homes). Say: "Swear ye not; Obedience is (more) reasonable; verily, Allah is well acquainted with all that ye do." |
| Pickthal | They swear by Allah solemnly that, if thou order them, they will go forth. Say: Swear not; known obedience (is better). Lo! Allah is Informed of what ye do. |
| Arberry | They have sworn by God the most earnest oaths, if thou commandest them they will go forth. Say: 'Do not swear; honourable obedience is sufficient. Surely God is aware of the things you do.' |
| Shakir | And they swear by Allah with the most energetic of their oaths that if you command them they would certainly go forth. Say: Swear not; reasonable obedience (is desired); surely Allah is aware of what you do. |
| Sarwar | They strongly swear by God that they would march to fight (for the cause of God) if you were to order them to. Tell them, "You do not need to swear; fighting for the cause of God is a virtuous deed and God is Well Aware of what you do". |
| Khalifa | They swear by GOD, solemnly, that if you commanded them to mobilize, they would mobilize. Say, "Do not swear. Obedience is an obligation. GOD is fully Cognizant of everything you do." |
| Hilali/Khan | They swear by Allah their strongest oaths, that if only you would order them, they would leave (their homes for fighting in Allahs Cause). Say: "Swear you not; (this) obedience (of yours) is known (to be false). Verily, Allah knows well what you do." |
| H/K/Saheeh | And they swear by Allah their strongest oaths that if you ordered them, they would go forth [in Allahâ s cause]. Say, Do not swear. [Such] obedience is known. Indeed, Allah is Acquainted with that which you do. |
| Malik | They solemnly swear by Allah that if you command them, they will go forth leaving their homes. O Muhammad tell them: "Do not swear; your obedience not your oaths will count; surely Allah is fully aware of what you do."[53] |
| QXP | Whereas there are some who swear by Allah solemnly that, if you order them, they will go forth to any mission. Say, "Swear not! Obedience is virtuous. Verily, Allah is Aware of all you do." |
| Maulana Ali | And they swear by Allah with their strongest oaths that, if thou command them, they would certainly go forth. Say: Swear not; reasonable obedience (is desired). Surely Allah is Aware of what you do. |
| Free Minds | And they swear by God with their strongest oaths that if you would only command them they would mobilize. Say: "Do not swear, for obedience is an obligation. God is Expert over what you do." |
| Qaribullah | They swear by Allah in the most earnest oaths, that if you order them, they would go forth. Say: 'Do not swear, known obedience (is better). Allah is Aware of the things you do. ' |
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| George Sale | They swear by God, with a most solemn oath, that if thou commandest them, they will go forth from their houses and possessions. Say, swear not to a falsehood: Obedience is more requisite: And God is well acquainted with that which ye do. |
| JM Rodwell | And they have sworn by God, with a most solemn oath, that if thou give them the word, they will certainly march forth. Say: swear ye not: of more worth is obedience. Verily, God is well aware of what ye do. |
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| Asad | Now [as for those half-hearted ones,] they do swear by God with their most solemn oaths that if thou [O Apostle] shouldst ever bid them to do so, they would most certainly go forth [and sacrifice themselves]. [This is an allusion to the ephemeral, self-deceiving enthusiasms of the half-hearted and their supposed readiness for "self-sacrifice" contrasting with their obvious reluctance to live up to the message of the Quran in their day-to-day concerns.] Say: "Swear not! Reasonable compliance [with God's message is all that is required of you]. [This elliptic phrase alludes to the principle - repeatedly stressed in the Quran - that God does not burden man with more than he can easily bear.] Verily, God is aware of all that you do!" |
an-Nur 024:054
| 24:54 قل اطيعوا الله واطيعوا الرسول فان تولوا فانما عليه ماحمل وعليكم ماحملتم وان تطيعوه تهتدوا وماعلى الرسول الا البلاغ المبين |
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| Transliteration | Qul ateeAAoo Allaha waateeAAoo alrrasoola fa-in tawallaw fa-innama AAalayhi ma hummila waAAalaykum ma hummiltum wa-in tuteeAAoohu tahtadoo wama AAala alrrasooli illa albalaghu almubeena |
| Literal | Say: "Obey God and obey the messenger." So if they turned away, so but on him what he was made to carry ,and on you what you were made to carry , and if you obey him/Him you will be guided, and nothing (is) on the messenger except the information/communication, the clear/evident ." |
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| Yusuf Ali | Say: "Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right guidance. The Messenger's duty is only to preach the clear (Message). |
| Pickthal | Say: Obey Allah and obey the messenger. But if ye turn away, then (it is) for him (to do) only that wherewith he hath been charged, and for you (to do) only that wherewith ye have been charged. If ye obey him, ye will go aright. But the messenger hath no other charge than to convey (the message) plainly. |
| Arberry | Say: 'Obey God, and obey the Messenger; then, if you turn away, only upon him rests what is laid on him, and upon you rests what is laid on you. If you obey him, you will be guided. It is only for the Messenger to deliver the manifest Message.' |
| Shakir | Say: Obey Allah and obey the Messenger; but if you turn back, then on him rests that which is imposed on him and on you rests that which is imposed on you; and if you obey him, you are on the right way; and nothing rests on the Messenger but clear delivering (of the message). |
| Sarwar | Say to them, "Obey God and His Messenger. If you turn away, the Messenger and the people will each be responsible for their own obligations. If you follow the Messenger, you will have the right guidance. The responsibility of the Messenger is only to preach." |
| Khalifa | Say, "Obey GOD, and obey the messenger." If they refuse, then he is responsible for his obligations, and you are responsible for your obligations. If you obey him, you will be guided. The sole duty of the messenger is to deliver (the message). |
| Hilali/Khan | Say: "Obey Allah and obey the Messenger, but if you turn away, he (Messenger Muhammad SAW) is only responsible for the duty placed on him (i.e. to convey Allahs Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messengers duty is only to convey (the message) in a clear way (i.e. to preach in a plain way)." |
| H/K/Saheeh | Say, Obey Allah and obey the Messenger; but if you turn away then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification. |
| Malik | Say: "Obey Allah and obey the Messenger. If you do not, the Messenger is still under obligation to fulfill his duty, as you are under obligation to fulfill yours; and if you obey him, you shall be rightly guided. Note it well that the responsibility of the Messenger is only to deliver Allah’s message clearly."[54] |
| QXP | Say, "Obey Allah and obey the Messenger - the Central Authority. But if you turn away, remember that he is only responsible for the duty placed on him, and you for the duty placed on you. If you obey him, you will go aright. The Messenger's duty is only to convey the Message clearly." |
| Maulana Ali | Say: Obey Allah and obey the Messenger. But if you turn away, he is responsible for the duty imposed on him, and you are responsible for the duty imposed on you. And if you obey him, you go aright. And the Messenger’s duty is only to deliver (the message) plainly. |
| Free Minds | Say: "Obey God, and obey the messenger." But if they turn away, then he is only responsible for his obligation, and you are responsible for your obligations. And if you obey him, you will be guided. The messenger is only required to deliver clearly. |
| Qaribullah | Say: 'Obey Allah and obey the Messenger. If you turn away, upon him only rests what is laid upon him, and upon you rests what is laid on you. If you obey him, you shall be guided. It is only for the Messenger to deliver a clear message. ' |
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| George Sale | Say, obey God, and obey the Apostle: But if ye turn back, verily it is expected of him that he perform his duty, and of you that ye perform your duty; and if ye obey him, ye shall be directed: But the duty of our Apostle is only public preaching. |
| JM Rodwell | SAY: Obey God and obey the Apostle. Suppose that ye turn back, still the burden of his duty is on him only, and the burden of your duty rests on you. If ye obey Him, ye shall have guidance: but plain preaching is all that devolves upon the Apostle. |
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| Asad | Say: "Pay heed unto God, and pay heed unto the Apostle." And if you turn away [from the Apostle, know that] he will have to answer only for whatever he has been charged with, and you, for what you have been charged with; but if you pay heed unto him, you will be on the right way. Withal, the Apostle is not bound to do more than clearly deliver the message [entrusted to him]. |
an-Nur 024:055
| 24:55 وعد الله الذين امنوا منكم وعملوا الصالحات ليستخلفنهم في الارض كما استخلف الذين من قبلهم وليمكنن لهم دينهم الذي ارتضى لهم وليبدلنهم من بعد خوفهم امنا يعبدونني لايشركون بي شيئا ومن كفر بعد ذلك فاولئك هم الفاسقون |
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| Transliteration | WaAAada Allahu allatheena amanoo minkum waAAamiloo alssalihati layastakhlifannahum fee al-ardi kama istakhlafa allatheena min qablihim walayumakkinanna lahum deenahumu allathee irtada lahum walayubaddilannahum min baAAdi khawfihim amnan yaAAbudoonanee la yushrikoona bee shay-an waman kafara baAAda thalika faola-ika humu alfasiqoona |
| Literal | God promised those who believed from you, and made/did the correct/righteous deeds, He makes them successors in the earth/Planet Earth, as He made successors those from before them, and to highly position/strengthen (E) for them their religion which He accepted/approved for them, He will exchange/replace them (E) safety/security from after their fear/fright, they worship Me, they do not share/made partners with Me a thing, and who disbelieved after that, so those are the debauchers . |
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| Yusuf Ali | Allah has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: 'They will worship Me (alone) and not associate aught with Me. 'If any do reject Faith after this, they are rebellious and wicked. |
| Pickthal | Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants. |
| Arberry | God has promised those of you who believe and do righteous deeds that He will surely make you successors in the land, even as He made those who were before them successors, and that He will surely establish their religion for them that He has approved. for them, and will give them in exchange, after their fear, security: 'They shall serve Me, not associating with Me anything.' Whoso disbelieves after that, those - they are the ungodly. |
| Shakir | Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me; and whoever is ungrateful after this, these it is who are the. transgressors. |
| Sarwar | God has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security so that they will worship God alone and consider no one equal to Him. Whoever becomes an unbeliever after this will be a sinful person. |
| Khalifa | GOD promises those among you who believe and lead a righteous life, that He will make them sovereigns on earth, as He did for those before them, and will establish for them the religion He has chosen for them, and will substitute peace and security for them in place of fear. All this because they worship Me alone; they never set up any idols beside Me. Those who disbelieve after this are the truly wicked. |
| Hilali/Khan | Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are the Fasiqoon (rebellious, disobedient to Allah). |
| H/K/Saheeh | Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that then those are the defiantly disobedient. |
| Malik | Allah has promised those of you who believe and do good deeds that He will most surely make them vicegerent in the earth as He made their ancestors before them, and that He will establish for them their religion, the one which He has chosen for them, and that He will change their present state of fear into peace and security. Let them worship Me Alone and not to commit shirk with Me; and if anyone rejects faith after this, it is they who are the transgressors.[55] |
| QXP | Allah has promised that those of you peoples who will believe in the Divine Laws and strengthen human resources, He will surely make them rulers in the earth - Just as He granted rule to the previous nations (28:6), (33:27). He will surely establish for them the System of life that He has approved for them, and will replace their fear with peace and security. All this because they serve Me alone. They ascribe no partner to Me. But all who, after this, deny these Laws will drift out (of the community of living nations. The 'belief' in this verse does not pertain to any dogmas and tenets, but to the realization that the entire Universe is operating under the unchangeable Physical Laws of One Supreme Authority, thus providing the basis for all Science and Technology). |
| Maulana Ali | Allah has promised to those of you who believe and do good that He will surely make them rulers in the earth as He made those before them rulers, and that He will surely establish for them their religion, which He has chosen for them, and that He will surely give them security in exchange after their fear. They will serve Me, not associated aught with Me. And whoever is ungrateful after this, they are the transgressors. |
| Free Minds | God promises those among you who believe and do good works, that He will make them successors on Earth, as He made successors of those before them, and He will enable for them their system which He has approved for them, and He will substitute security for them in place of fear, that they serve Me and do not associate anything with Me. And as for those who reject after that, they are the wicked. |
| Qaribullah | Allah has promised those of you who believe and do good works that He will indeed make them successors in the land as He made those who were before them successors, and that He will indeed establish their religion for them; that which He has approved for them, and will exchange safety for them after their fear. They worship Me and associate nothing with Me. After that, those who disbelieve are the impious. |
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| George Sale | God promiseth unto such of you as believe, and do good works, that he will cause them to succeed the unbelievers in the earth, as he caused those who were before you to succeed the infidels of their time; and that he will establish for them their religion which pleaseth them, and will change their fear into security. They shall worship Me; and shall not associate any other with Me. But whoever shall disbelieve after this; they will be the wicked doers. |
| JM Rodwell | God hath promised to those of you who believe and do the things that are right, that He will cause them to succeed others in the land, as He gave succession to those who were before them, and that He will establish for them that religion which they delight |
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| Asad | God has promised those of you who have attained to faith and do righteous deeds that, of a certainty, He will cause them to accede to power on earth, [Lit., "cause them to be successors on earth" - i.e., enable them to achieve, in their turn, power and security and, thus, the capability to satisfy their worldly needs, this Quranic reference to God's "promise" contains an oblique allusion to the God-willed natural law which invariably makes the rise and fall of nations dependent on their moral qualities.] even as He caused [some of] those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has been pleased to bestow on them; [Cf. 5:3 "I have willed that self-surrender unto Me (al-islam) shall be your religion". Its firm establishment (tamkin) relates to the strengthening of the believers' faith as well as to the growth of its moral influence in the world.] and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a sense of security [Lit., "exchange for them, after their fear [or "danger"] security". It is to be noted that the term amn signifies not merely outward, physical security but also - and, indeed, originally - "freedom from fear" (Taj al-Arus). Hence, the above clause implies not only a promise of communal security after an initial period of weakness and danger (which, as history tells us, overshadows the beginnings of every genuine religious movement), but also the promise of an individual sense of inner security - that absence of all fear of the Unknown, which characterizes a true believer. (See next note.)] - [seeing that] they worship Me [alone], not ascribing divine powers to aught beside Me. [I.e., the believer's freedom from fear is a direct outcome of his intellectual and emotional refusal to attribute to anyone or anything but God the power to shape his destiny.] But all who, after [having understood] this, choose to deny the truth - it is they, they who are truly iniquitous! |
an-Nur 024:056
| 24:56 واقيموا الصلاة واتوا الزكاة واطيعوا الرسول لعلكم ترحمون |
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| Transliteration | Waaqeemoo alssalata waatoo alzzakata waateeAAoo alrrasoola laAAallakum turhamoona |
| Literal | And keep up the prayers, and give/bring the charity/purification , and obey the messenger, maybe/perhaps you attain mercy. |
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| Yusuf Ali | So establish regular Prayer and give regular Charity; and obey the Messenger; that ye may receive mercy. |
| Pickthal | Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy. |
| Arberry | Perform the prayer, and pay the alms, and obey the Messenger -- haply so you will find mercy. |
| Shakir | And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you. |
| Sarwar | Be steadfast in prayer, pay the religious tax and obey the Messenger so that perhaps you will receive mercy. |
| Khalifa | You shall observe the Contact Prayers (Salat) and give the obligatory charity (Zakat), and obey the messenger, that you may attain mercy. |
| Hilali/Khan | And perform AsSalat (IqamatasSalat), and give Zakat and obey the Messenger (Muhammad SAW) that you may receive mercy (from Allah). |
| H/K/Saheeh | And establish prayer and give zakah and obey the Messenger that you may receive mercy. |
| Malik | Therefore establish Salah, pay Zakah and obey the Messenger, so that you may be shown mercy.[56] |
| QXP | Hence, (O Believers) establish and consolidate the Divine System, set up the Just Economic Order of Zakat, and obey the Messenger. (The eternal Messenger now is the Final Revelation of Allah). That is how you will flourish in the world as the fetus flourishes in the mother's womb. (Rahm = Womb). |
| Maulana Ali | And keep up prayer and pay the poor-rate and obey the Messenger, so that mercy may be shown to you. |
| Free Minds | And hold the contact-method and contribute towards betterment, and obey the messenger, that you may attain mercy. |
| Qaribullah | Establish the prayers, pay the charity, and obey the Messenger, in order to have mercy. |
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| George Sale | Observe prayer, and give alms, and obey the Apostle; that ye may obtain mercy. |
| JM Rodwell | But observe prayer, and pay the stated alms, and obey the Apostle, that haply ye may find mercy. |
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| Asad | Hence, [O believers,] be constant in prayer, and render the purifying dues, [The specific mention of the "purifying dues" (az-zakah) in this context is meant to stress the element of unselfishness as an integral aspect of true faith. According to Zamakhshari, the above verse connects with, and concludes, verse 54.] and pay heed unto the Apostle, so that you might be graced with God's mercy. |
an-Nur 024:057
| 24:57 لاتحسبن الذين كفروا معجزين في الارض وماواهم النار ولبئس المصير |
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| Transliteration | La tahsabanna allatheena kafaroo muAAjizeena fee al-ardi wama/wahumu alnnaru walabi/sa almaseeru |
| Literal | Do not think/suppose those who disbelieved (are) disabling/frustrating in the earth/Planet Earth, and their shelter/refuge (is) the fire , and how bad (E) (is) the end/destination? |
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| Yusuf Ali | Never think thou that the Unbelievers are going to frustrate (Allah's Plan) on earth: their abode is the Fire,- and it is indeed an evil refuge! |
| Pickthal | Think not that the disbelievers can escape in the land. Fire will be their home - a hapless journey's end! |
| Arberry | Think not the unbelievers able to frustrate God in the earth; their refuge is the Fire -- an evil homecoming. |
| Shakir | Think not that those who disbelieve shall escape in the earth, and their abode is the fire; and certainly evil is the resort! |
| Sarwar | The unbelievers should not think that they can defeat God on earth. Their dwelling will be hell, the most terrible abode. |
| Khalifa | Do not think that those who disbelieve will ever get away with it. Their final abode is Hell; what a miserable destiny. |
| Hilali/Khan | Consider not that the disbelievers can escape in the land. Their abode shall be the Fire, and worst indeed is that destination. |
| H/K/Saheeh | Never think that the disbelievers are causing failure [to Allah] upon the earth. Their refuge will be the Fire and how wretched the destination. |
| Malik | Never think that the unbelievers can frustrate anything in the land. As for them, the fire shall be their home, and that is an evil abode.[57] |
| QXP | And think not that the rejecters of the Divine Laws can escape in the earth. Fire shall be their home (in both lives), and it is indeed a miserable abode. |
| Maulana Ali | Think not that those who disbelieve will weaken (the Truth) in the earth; and their abode is the Fire. And it is indeed an evil resort! |
| Free Minds | Do not think that those who disbelieve will remain in the land. Their abode is Hell. What a miserable destiny! |
| Qaribullah | Never think that the unbelievers will be able to frustrate (Us) in the earth. Their refuge is the Fire, an evil arrival. |
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| George Sale | Think not that the unbelievers shall frustrate the designs of God on earth: And their abode hereafter shall be hell fire; a miserable journey shall it be thither! |
| JM Rodwell | Let not the Infidels think that they can weaken God on His own Earth: their dwelling place shall be the Fire! and right wretched the journey! |
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| Asad | [And] think not that those who are bent on denying the truth can elude [their final reckoning even if they remain unscathed] on earth: [For an explanation of the above sentence and the words interpolated by me, see note on a similar phrase in 11:20.] the fire is their goal [in the life to come] - and vile indeed is such a journey's end! |
an-Nur 024:058
| 24:58 ياايها الذين امنوا ليستأذنكم الذين ملكت ايمانكم والذين لم يبلغوا الحلم منكم ثلاث مرات من قبل صلاة الفجر وحين تضعون ثيابكم من الظهيرة ومن بعد صلاة العشاء ثلاث عورات لكم ليس عليكم ولاعليهم جناح بعدهن طوافون عليكم بعضكم على بعض كذلك يبين الله لكم الايات والله عليم حكيم |
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| Transliteration | Ya ayyuha allatheena amanoo liyasta/thinkumu allatheena malakat aymanukum waallatheena lam yablughoo alhuluma minkum thalatha marratin min qabli salati alfajri waheena tadaAAoona thiyabakum mina alththaheerati wamin baAAdi salati alAAisha-i thalathu AAawratin lakum laysa AAalaykum wala AAalayhim junahun baAAdahunna tawwafoona AAalaykum baAAdukum AAala baAAdin kathalika yubayyinu Allahu lakumu al-ayati waAllahu AAaleemun hakeemun |
| Literal | You, you those who believed, those who your rights (hands) owned/possessed (i.e. care-givers under contract), and those who did not reach the puberty/sexual maturity from you should ask for your permission three times, from before the dawn's prayers, and when you put your clothes/garments (on) from the noon/midday, and from after the evening/first darkness prayers, three shameful genital parts (protective times are) for you, an offense/sin is not on you, and nor on them after them (the three times) circling/walking around on you, some of you to some, as/like that God clarifies/shows/explains for you the verses/evidences , and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | O ye who believe! let those whom your right hands possess, and the (children) among you who have not come of age ask your permission (before they come to your presence), on three occasions: before morning prayer; the while ye doff your clothes for the noonday heat; and after the late-night prayer: these are your three times of undress: outside those times it is not wrong for you or for them to move about attending to each other: Thus does Allah make clear the Signs to you: for Allah is full of knowledge and wisdom. |
| Pickthal | O ye who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when ye lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise. |
| Arberry | O believers, let those your right hands own and those of you who have not reached puberty ask leave of you three times -- before the prayer of dawn, and when you put off your garments at the noon, and after the evening prayer -- three times of nakedness for you. There is no fault in you or them, apart from these, that you go about one to the other. So God makes clear to you the signs; and God is All-knowing, All-wise. |
| Shakir | O you who believe! let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times; before the morning prayer, and when you put off your clothes at midday in summer, and after the prayer of the nightfall; these are three times of privacy for you; neither is it a sin for you nor for them besides these, some of you must go round about (waiting) upon others; thus does Allah make clear to you the communications, and Allah is Knowing, Wise. |
| Sarwar | Believers, your slaves and the immature people must ask your permission three times a day before entering your house: before the morning prayer, at noon time and after the late evening prayer; these are most private times. After your permission has been granted, there is no harm if they come into your presence from time to time. This is how God explains His revelations to you. God is All-knowing and All-wise. |
| Khalifa | O you who believe, permission must be requested by your servants and the children who have not attained puberty (before entering your rooms). This is to be done in three instances - before the Dawn Prayer, at noon when you change your clothes to rest, and after the Night Prayer. These are three private times for you. At other times, it is not wrong for you or them to mingle with one another. GOD thus clarifies the revelations for you. GOD is Omniscient, Most Wise. |
| Hilali/Khan | O you who believe! Let your legal slaves and slave-girls, and those among you who have not come to the age of puberty ask your permission (before they come to your presence) on three occasions; before Fajr (morning) prayer, and while you put off your clothes for the noonday (rest), and after the Isha (late-night) prayer. (These) three times are of privacy for you, other than these times there is no sin on you or on them to move about, attending (helping) you each other. Thus Allah makes clear the Ayat (the Verses of this Quran, showing proofs for the legal aspects of permission for visits, etc.) to you. And Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | O you who have believed, let those whom your right hands possess and those who have not [yet] reached puberty among you ask permission of you [before entering] at three times: before the dawn prayer and when you put aside your clothing [for rest] at noon and after the night prayer. [These are] three times of privacy for you. There is no blame upon you nor upon them beyond these [periods], for they continually circulate among you some of you, among others. Thus does Allah make clear to you the verses; and Allah is Knowing and Wise. |
| Malik | O believers! Let your servants and those children who have not yet attained puberty ask your permission before coming in to see you on three occasions: before Fajr Salah (dawn prayer), at noon when you put off your clothes, and after the Isha Salah (night prayer). These are your three times of privacy. At other times, there is no blame on you if you, or they, go around visiting one another. Thus Allah makes His revelations clear to you, for Allah is All-Knowing, All-Wise.[58] |
| QXP | (Your social mannerism begins at home.) O You who have chosen to be graced with belief! Let your servants and children who have not yet come of age ask your permission before coming in to see you on three occasions: Before you engage in your assignments at dawn, at noon when you are resting with light clothes, and after you have completed your assignments at night. These are your three times of privacy. At other times it is not wrong for you or for them to move about freely, attending to one another. In this way, Allah makes clear to you the revelations, for, Allah is All Knowing, Wise. |
| Maulana Ali | O you who believe, let those whom your right hands possess and those of you who have not attained to puberty ask permission of you three times: Before the morning prayer, and when you putt off your clothes for the heat of noon, and after the prayer of night. These are three times of privacy for you; besides these it is no sin for you nor for them -- some of you go round about (waiting) upon others. Thus does Allah make clear to you the messages. And Allah is Knowing, Wise. |
| Free Minds | O you who believe, let those who are your dependants and have not yet attained puberty request your permission regarding three times: Before the dawn contact-method, and should you take off your attire from being outdoors, and after the evening contact-method. These are three private times for you. Other than these times, it is not wrong for you or them to intermingle with one another. God thus clarifies the revelations for you. And God is Knowledgeable, Wise. |
| Qaribullah | Believers, let those your right hand owns and those who have not come of age ask permission of you three times before the dawn prayer, when you put aside your garments, in the heat of noon, and after the night prayer. These are the three occasions of privacy. There is no fault in you or them, apart from these, that they go about you, you are of each other. As such Allah makes plain to you His verses, Allah is the Knower, the Wise. |
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| George Sale | O true believers, let your slaves and those among you who shall not have attained the age of puberty, ask leave of you, before they come into your presence, three times in the day; namely, before the morning prayer, and when ye lay aside your garments at noon, and after the evening prayer. These are the three times for you to be private: It shall be no crime in you, or in them, if they go into you without asking permission after these times, while ye are in frequent attendance, the one of you on the other. Thus God declareth his signs unto you; for God is knowing and wise. |
| JM Rodwell | O ye who believe! let your slaves, and those of you who have not come of age, ask leave of you, three times a day, ere they come into your presence;-before the morning prayer, and when ye lay aside your garments at mid-day, and after the evening prayer. Th |
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| Asad | O YOU who have attained to faith! [In pursuance of the Quranic principle that the social and individual - as well as the spiritual and material - aspects of human life form one indivisible whole and cannot, therefore, be dealt with independently of one another, the discourse returns to the consideration of some of the rules of healthy social behaviour enunciated in the earlier parts of this surah. The following passage takes up and elaborates the theme of the individual's right to privacy, already touched upon in verses 27 - 29 above.] At three times [of day], let [even] those whom you rightfully possess, [Lit., "whom your right hands possess" - a phrase which, primarily and as a rule, denotes male and female slaves. Since, however, the institution of slavery is envisaged in the Quran as a mere historic phenomenon that must in time be abolished (cf. notes on verse 33 of this surah, as well as note on 2:177), the above expression may also he understood as referring, in general, to one's close dependants and to domestic servants of either sex. Alternatively, the phrase ma malakat aymanukum may denote, in this context, "those whom you rightfully possess through wedlock", i.e., wives and husbands (cf. 4:24 and the corresponding note).] as well as those from among you who have not yet attained to puberty, [I.e., all children, irrespective of whether they are related to one or not.] ask leave of you [before intruding upon your privacy]: before the prayer of daybreak, and whenever you lay aside your garments in the middle of the day, and after the prayer of nightfall: [The term zahirah (lit., "midday" or, occasionally, "heat of midday"), which occurs in the Quran only in this one instance, may have been used metonymically in the sense of "day-time" as contrasted with the time after the prayer of nightfall and before the prayer of daybreak: hence my tentative rendering as "middle of the day".] the three occasions on which your nakedness is likely to be bared. [Lit., "three [periods] of nakedness (thalath awrat) for you". This phrase is to be understood both literally and figuratively. Primarily, the term awrah signifies those parts of a mature person's body which cannot in decency be exposed to any but one's wife or husband or, in case of illness, one's physician. In its tropical sense, it is also used to denote spiritual "nakedness", as well as situations and circumstances in which a person is entitled to absolute privacy. The number "three" used twice in this context is not, of course, enumerative or exclusive, but is obviously meant to stress the recurrent nature of the occasions on which even the most familiar members of the household, including husbands, wives and children, must respect that privacy.] Beyond these [occasions], neither you nor they will incur any sin if they move [freely] about you, attending to [the needs of] one another. In this way God makes clear unto you His messages: for God is all-knowing, wise! |
an-Nur 024:059
| 24:59 واذا بلغ الاطفال منكم الحلم فليستأذنوا كما استأذن الذين من قبلهم كذلك يبين الله لكم اياته والله عليم حكيم |
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| Transliteration | Wa-itha balagha al-atfalu minkumu alhuluma falyasta/thinoo kama ista/thana allatheena min qablihim kathalika yubayyinu Allahu lakum ayatihi waAllahu AAaleemun hakeemun |
| Literal | And if the children from you reached the puberty/sexual maturity so they should ask for permission/pardon, as/like those from before them asked for permission/pardon, as/like that God clarifies/shows/explains for you His verses/evidences , and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | But when the children among you come of age, let them (also) ask for permission, as do those senior to them (in age): Thus does Allah make clear His Signs to you: for Allah is full of knowledge and wisdom. |
| Pickthal | And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is Knower, Wise. |
| Arberry | When your children reach puberty, let them ask leave, as those before them asked leave. So God makes clear to you His signs; and God is All-knowing, All-wise. |
| Shakir | And when the children among you have attained to puberty, let them seek permission as those before them sought permission; thus does Allah make clear to you His communications, and Allah is knowing, Wise. |
| Sarwar | When your children become mature, they must ask your permission before entering your house, as the rest of the mature people do. Thus does God explain to you His revelations. God is All-knowing and All-wise. |
| Khalifa | Once the children reach puberty, they must ask permission (before entering) like those who became adults before them have asked permission (before entering). GOD thus clarifies His revelations for you. GOD is Omniscient, Most Wise. |
| Hilali/Khan | And when the children among you come to puberty, then let them (also) ask for permission, as those senior to them (in age). Thus Allah makes clear His Ayat (Commandments and legal obligations) for you. And Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | And when the children among you reach puberty, let them ask permission [at all times] as those before them have done. Thus does Allah make clear to you His verses; and Allah is Knowing and Wise. |
| Malik | And when your children reach the age of puberty, let them still ask your permission as their elders do. Thus Allah makes His revelations clear to you, for Allah is All-Knowing, All- Wise.[59] |
| QXP | And when the children among you come of age, let them ask your permission every time just as those who have grown up before them (24:27). Thus Allah makes His revelations clear for you. Allah is Knower, Wise. |
| Maulana Ali | And when the children among you attain to puberty, let them seek permission as those before them sought permission. Thus does Allah make clear to you His messages. And Allah is Knowing, Wise. |
| Free Minds | And when the children among you reach puberty, then let permission be sought from them like it was sought from those before them. God thus clarifies His revelations for you. And God is Knowledgeable, Wise. |
| Qaribullah | And when children reach the age of puberty, let them ask permission as those before them asked permission. As such Allah makes clear to you His verses. Allah is the Knower, the Wise. |
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| George Sale | And when your children attain the age of puberty, let them ask leave to come into your presence at all times, in the same manner as those who have attained that age before them, ask leave. Thus God declareth his signs unto you; and God is knowing and wise. |
| JM Rodwell | And when your children come of age, let them ask leave to come into your presence, as they who were before them asked it. Thus doth God make clear to you his signs: and God is Knowing, Wise. |
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| Asad | Yet when the children among you attain to puberty, let them ask leave of you [at all times], even as those [who have reached maturity] before them have been enjoined to ask it. [Lit., "have asked it": a reference to the injunction laid down in verses 27-28 above. My interpolation, between brackets, of the phrase "who have reached maturity" is based on Zamakhshari's interpretation of the words "those before them".] In this way God makes clear unto you His messages: for God is all-knowing, wise! |
an-Nur 024:060
| 24:60 والقواعد من النساء اللاتي لايرجون نكاحا فليس عليهن جناح ان يضعن ثيابهن غير متبرجات بزينة وان يستعففن خير لهن والله سميع عليم |
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| Transliteration | WaalqawaAAidu mina alnnisa-i allatee la yarjoona nikahan falaysa AAalayhinna junahun an yadaAAna thiyabahunna ghayra mutabarrijatin bizeenatin waan yastaAAfifna khayrun lahunna waAllahu sameeAAun AAaleemun |
| Literal | And the menopausal/non child bearing from the women, those who do not hope/expect marriage, so an offense/guilt/sin is not on them (F) that they put (on) their clothes/garments not showing off beauty/decoration with decoration/ornament , and that they be chaste/pure (is) best for them, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | Such elderly women as are past the prospect of marriage,- there is no blame on them if they lay aside their (outer) garments, provided they make not a wanton display of their beauty: but it is best for them to be modest: and Allah is One Who sees and knows all things. |
| Pickthal | As for women past child-bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower. |
| Arberry | Such women as are past child- bearing and have no hope of marriage -- there is no fault in them that they put off their clothes, so be it that they flaunt no ornament; but to abstain is better for them; and God is All-hearing, All-knowing. |
| Shakir | And (as for) women advanced in years who do not hope for a marriage, it is no sin for them if they put off their clothes without displaying their ornaments; and if they restrain themselves it is better for them; and Allah is Hearing, Knowing. |
| Sarwar | Elderly women who have no hope of getting married are allowed not to wear the kind of clothing that young woman must wear, as long as they do not show off their beauty. It is better for them if they maintain chastity. God is All-hearing and All-knowing. |
| Khalifa | The elderly women who do not expect to get married commit nothing wrong by relaxing their dress code, provided they do not reveal too much of their bodies. To maintain modesty is better for them. GOD is Hearer, Knower. |
| Hilali/Khan | And as for women past child-bearing who do not expect wed-lock, it is no sin on them if they discard their (outer) clothing in such a way as not to show their adornment. But to refrain (i.e. not to discard their outer clothing) is better for them. And Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | And women of post-menstrual age who have no desire for marriage there is no blame upon them for putting aside their outer garments [but] not displaying adornment. But to modestly refrain [from that] is better for them. And Allah is Hearing and Knowing. |
| Malik | There is no blame on such elderly women who have no interest in getting married, if they lay aside their cloaks without displaying their adornment, but it is better for them if they do not discard. Allah is All-Hearing, All-Knowing.[60] |
| QXP | And the elderly women who have no interest in getting married, there is nothing wrong for them if they lay aside their outer garments in such a way as not to show adornment (24:31), (33:33). Even so, it is best for them to maintain modesty. Allah is Hearer, Knower. |
| Maulana Ali | And (as for) women past child-bearing, who hope not for marriage, it is no sin for them if they put off the clothes without displaying their adornment. And if they are modest, it is better for them. And Allah is Hearing, Knowing. |
| Free Minds | And the women who are past child bearing and who do not seek to get married have no sin upon them if they put-off their garments, provided they are not adorned for beauty. And if they remain as they were, then it is better for them. God is Hearer, Knower. |
| Qaribullah | (As for) women that are past childbearing who have no hope of marriage there is no fault in them that they discard their cloaks provided they do not reveal their adornments, but it is better if they abstain. Allah is the Hearer, the Knower. |
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| George Sale | As to such women as are past child-bearing, who hope not to marry again, because of their advanced age; it shall be no crime in them, if they lay aside their outer garments, not shewing their ornaments; but if they abstain from this, it will be better for them. God both heareth and knoweth. |
| JM Rodwell | As to women who are past childbearing, and have no hope of marriage, no blame shall attach to them if they lay aside their outer garments, but so as not to shew their ornaments. Yet if they abstain from this, it will be better for them: and God Heareth, Kn |
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| Asad | AND [This conjunction is, I believe, meant to indicate that the verse which it introduces is connected with certain previously revealed passages, namely, verse 31 above and 33:59, both of which allude to the principle of modesty to he observed by Muslim women in the matter of dress: hence, it must be regarded as a separate "section".] [know that] women advanced in years, who no longer feel any sexual desire, [Lit., "who do not desire [or "hope for"] sexual intercourse" - the latter evidently being the meaning of nikah in this context. Although this noun, as well as the verb from which it is derived, is almost always used in the Quran in the sense of "marriage" or "marrying", there are undoubtedly exceptions from this general rule: for instance, the manner in which the verbal form yankihu is used in verse 3 of this surah (see the corresponding note above). These exceptions confirm the view held by some philologists of great renown e.g., al-jawhari or Al-Azhari (the latter quoted in the Lisan al-Arab), to the effect that "in the speech of the Arabs, the original meaning of nikah is sexual intercourse (al-wat)".] incur no sin if they discard their [outer] garments, provided they do not aim at a showy display of [their] charms. But [even so,] it is better for them to abstain [from this]: and God is all-hearing, all-knowing. |
an-Nur 024:061
| 24:61 ليس على الاعمى حرج ولاعلى الاعرج حرج ولاعلى المريض حرج ولاعلى انفسكم ان تاكلوا من بيوتكم او بيوت ابائكم او بيوت امهاتكم او بيوت اخوانكم او بيوت اخواتكم او بيوت اعمامكم او بيوت عماتكم او بيوت اخوالكم او بيوت خالاتكم او ماملكتم مفاتحه او صديقكم ليس عليكم جناح ان تاكلوا جميعا او اشتاتا فاذا دخلتم بيوتا فسلموا على انفسكم تحية من عند الله مباركة طيبة كذلك يبين الله لكم الايات لعلكم تعقلون |
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| Transliteration | Laysa AAala al-aAAma harajun wala AAala al-aAAraji harajun wala AAala almareedi harajun wala AAala anfusikum an ta/kuloo min buyootikum aw buyooti aba-ikum aw buyooti ommahatikum aw buyooti ikhwanikum aw buyooti akhawatikum aw buyooti aAAmamikum aw buyooti AAammatikum aw buyooti akhwalikum aw buyooti khalatikum aw ma malaktum mafatihahu aw sadeeqikum laysa AAalaykum junahun an ta/kuloo jameeAAan aw ashtatan fa-itha dakhaltum buyootan fasallimoo AAala anfusikum tahiyyatan min AAindi Allahi mubarakatan tayyibatan kathalika yubayyinu Allahu lakumu al-ayati laAAallakum taAAqiloona |
| Literal | Blame/hardship (is) not on the blind, and nor on the lame/limper (from) blame/hardship , and nor on the sick/diseased (from) blame/hardship , and nor on yourselves that you eat from your houses/homes, or your fathers'/forefathers' houses/homes, or your mothers' houses/homes, or your brothers' houses/homes, or your sisters' houses/homes, or your paternal uncles' houses/homes, or your paternal aunts' houses/homes, or your249maternal uncles' houses/homes, or your maternal aunts' houses/homes, or what you owned/possessed its keys ,or your friend, an offense/guilt/sin (is) not on you that you eat all together or separately, so if you entered houses/homes, so greet on yourselves a greeting from at God, blessed, pure ; as/like that God clarifies/shows/explains to you the verses/evidences , maybe you reason/comprehend . |
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| Yusuf Ali | It is no fault in the blind nor in one born lame, nor in one afflicted with illness, nor in yourselves, that ye should eat in your own houses, or those of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers or your father's sisters, or your mohter's brothers, or your mother's sisters, or in houses of which the keys are in your possession, or in the house of a sincere friend of yours: there is no blame on you, whether ye eat in company or separately. But if ye enter houses, salute each other - a greeting of blessing and purity as from Allah. Thus does Allah make clear the signs to you: that ye may understand. |
| Pickthal | No blame is there upon the blind nor any blame upon the lame nor any blame upon the sick nor on yourselves if ye eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers' brothers, or the houses of your fathers' sisters, or the houses of your mothers' brothers, or the houses of your mothers' sisters, or (from that) whereof ye hold the keys, or (from the house) of a friend. No sin shall it be for you whether ye eat together or apart. But when ye enter houses, salute one another with a greeting from Allah, blessed and sweet. Thus Allah maketh clear His revelations for you, that haply ye may understand. |
| Arberry | There is no fault in the blind, and there is no fault in the lame, and there is no fault in the sick, neither in yourselves, that you eat of your houses, or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses, or the houses of your uncles or your aunts paternal, or the houses of your uncles or your aunts maternal, or that whereof you own the keys, or of your friend; there is no fault in you that you eat all together, or in groups separately. But when you enter houses, greet one another with a greeting from God, blessed and good. So God makes clear to you the signs; haply you will understand. |
| Shakir | There is no blame on the blind man, nor is there blame on the lame, nor is there blame on the sick, nor on yourselves that you eat from your houses, or your fathers' houses or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or what you possess the keys of, or your friends' (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly; thus does Allah make clear to you the communications that you may understand. |
| Sarwar | It is no sin for the blind, the lame, the sick ones, and yourselves to eat at your own homes, or the homes of your father, mothers, brothers, sisters, your paternal and maternal uncles, aunts, or at the homes of your friend, and the homes with which you are entrusted. It makes no difference whether you eat all together or one person at a time. When you enter a house, say the blessed greeting which God has instructed you to say. Thus does God explain to you His revelations so that perhaps you will understand. |
| Khalifa | The blind is not to be blamed, the crippled is not to be blamed, nor is the handicapped to be blamed, just as you are not to be blamed for eating at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your fathers' brothers, or the homes of your fathers' sisters, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or the homes that belong to you and you possess their keys, or the homes of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from GOD that is blessed and good. GOD thus explains the revelations for you, that you may understand. |
| Hilali/Khan | There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your fathers brothers, or the houses of your fathers sisters, or the houses of your mothers brothers, or the houses of your mothers sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allah (i.e. say: As-Salamu Alaikum - peace be on you) blessed and good. Thus Allah makes clear the Ayat (these Verses or your religious symbols and signs, etc.) to you that you may understand. |
| H/K/Saheeh | There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your fatherâ s brothers or the houses of your fatherâ s sisters or the houses of your motherâ s brothers or the houses of your motherâ s sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace upon each other a greeting from Allah, blessed and good. Thus does Allah make clear to you the verses [of ordinance] that you may understand. |
| Malik | There is no blame on the blind, nor there is blame on the lame, nor there is blame on the sick, to eat at your table. Nor shall it be an offense for you to eat in the houses of your own children, or your fathers, or your mothers, or your brothers, or your sisters, or your paternal uncles, or your paternal aunts, or your maternal uncles, or your maternal aunts, or your sincere friends, or in houses with the keys of which you are entrusted. There is no blame on you whether you eat together or apart; however, when you enter the houses, you should greet one another with the greeting of peace prescribed by Allah blessed and pure. Thus Allah makes His revelations clear to you, so that you may grow in understanding.[61] |
| QXP | (Feeding of the disabled must be a matter of priority in your society.) There is no blame on the blind, nor is there blame on the crippled, nor there is blame on the sick or handicapped, to eat from your houses. Just as there is no blame on you for eating at your own homes, or your fathers' homes, or your mothers' homes, or your brothers' homes, or your sisters' homes, or your paternal uncles' homes, or your paternal aunts' homes, or your maternal uncles' homes, or your maternal aunts' homes, or the homes you manage and hold the keys of, or the home of a friend. You do nothing wrong by dining together or apart. But whenever you enter houses, salute one another with a blessed, goodly greeting from Allah. Thus Allah makes clear the revelations for you, so that you may understand (the goodness in them). |
| Maulana Ali | There is no blame on the blind man, nor any blame on the lame, nor blame on the sick, nor on yourselves that you eat in your own houses, or your fathers’ houses, or your mothers’ houses, or your brothers’ houses, or your sisters’ houses, or your paternal uncles’ houses, or your paternal aunts’ houses, or your maternal uncles’ houses, or your maternal aunts’ houses, or (houses) whereof you possess the keys, or your friends’ (houses). It is no sin in you that you eat together or separately. So when you enter houses, greet your people with a salutation from Allah, blessed (and) goodly. Thus does Allah make clear to you the messages that you may understand. |
| Free Minds | There is no blame upon the blind, nor is there any blame upon the crippled, nor is there any blame upon the ill, nor is there any blame upon yourselves, if you eat at your homes, or the homes of your fathers, or the homes of your mothers, or the homes of your brothers, or the homes of your sisters, or the homes of your uncles, or the homes of your aunts, or the homes of your mothers' brothers, or the homes of your mothers' sisters, or that which you possess their keys, or that of your friends. You commit nothing wrong by eating together or as individuals. When you enter any home, you shall greet each other a greeting from God that is blessed and good. God thus explains the revelations for you that you may understand. |
| Qaribullah | It shall be no fault for the blind, the lame, the sick and yourselves to eat from your houses. Nor the houses of your fathers', your mothers', your brothers', your sisters', your paternal uncles, your paternal aunts, your maternal uncles, your maternal aunts or in houses the keys of which you own, or in those of your friend, there is no fault in you that you all eat together, or separately. When you enter houses, greet (with peace) one another with a salutation from Allah, blessed and good. As such Allah makes clear to you His verses so that you understand. |
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| George Sale | It shall be no crime in the blind, nor shall it be any crime in the lame, neither shall it be any crime in the sick, or in your selves, that ye eat in your houses, or in the houses of your fathers, or the houses of your mothers, or in the houses of your brothers, or the houses of your sisters, or the houses of your uncles on the father's side, or the houses of your aunts on the father's side, or the houses of your uncles on the mother's side, or the houses of your aunts on the mother's side, or in those houses the keys whereof ye have in your possession, or in the house of your friend. It shall not be any crime in you whether ye eat together, or separately. And when ye enter any houses, salute one another on the part of God, with a blessed and a welcome salutation. Thus God declareth his signs unto you, that ye may understand. |
| JM Rodwell | No crime shall it be in the blind, or in the lame, or in the sick, to eat at your tables: or in yourselves, if ye eat in your own houses, or in the houses of your fathers, or of your mothers, or of your brothers, or of your sisters, or of your uncles on th |
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| Asad | [ALL OF YOU, O believers, are brethren: hence.] [The whole of verse 61 is construed in so highly elliptic a form that disagreements as to its purport have always been unavoidable. However, if all the explanations offered by the early commentators are taken into consideration, we find that their common denominator is the view that the innermost purport of this passage is a stress on the brotherhood of all believers, expressed in a call to mutual charity, compassion and good-fellowship and, hence, the avoidance of all unnecessary formalities in their mutual relations.] no blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick [for accepting charity from the hale], and neither to yourselves for eating [whatever is offered to you by others, whether it be food obtained] from your [children's] houses, [In the consensus of all the authorities, the expression "your houses" implies in this context also "your children's houses", since all that belongs to a person maybe said to belong, morally, to his parents as well.] or your fathers' houses, or your mothers' houses, or your brothers' houses, or your sisters' houses, or your paternal uncles' houses, or your paternal aunts' houses, or your maternal uncles' houses, or your maternal aunts' houses, or [houses] the keys whereof are in your charge! [I.e., "for which you are responsible".] or [the house] of any of your friends; nor will you incur any sin by eating in company or separately. But whenever you enter [any of these] houses, greet one another with a blessed, goodly greeting, as enjoined by God. In this way God makes clear unto you His messages, so that you might [learn to] use your reason. |
an-Nur 024:062
| 24:62 انما المؤمنون الذين امنوا بالله ورسوله واذا كانوا معه على امر جامع لم يذهبوا حتى يستأذنوه ان الذين يستأذنوك اولئك الذين يؤمنون بالله ورسوله فاذا استأذنوك لبعض شانهم فاذن لمن شئت منهم واستغفر لهم الله ان الله غفور رحيم |
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| Transliteration | Innama almu/minoona allatheena amanoo biAllahi warasoolihi wa-itha kanoo maAAahu AAala amrin jamiAAin lam yathhaboo hatta yasta/thinoohu inna allatheena yasta/thinoonaka ola-ika allatheena yu/minoona biAllahi warasoolihi fa-itha ista/thanooka libaAAdi sha/nihim fa/than liman shi/ta minhum waistaghfir lahumu Allaha inna Allaha ghafoorun raheemun |
| Literal | But the believers (are) those who believed by God and His messenger, and if they were with Him on (a) gathering and important matter/affair, they do not go/go away until they ask for his permission/pardon, that those who ask for your permission/pardon, those are, those who believe by God and His messenger, so if they asked for your permission/pardon for some (of) their affair/concern , so permit/allow to whom you willed/wanted from them, and ask God for forgiveness for them, that God (is) forgiving, merciful. |
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| Yusuf Ali | Only those are believers, who believe in Allah and His Messenger: when they are with him on a matter requiring collective action, they do not depart until they have asked for his leave; those who ask for thy leave are those who believe in Allah and His Messenger; so when they ask for thy leave, for some business of theirs, give leave to those of them whom thou wilt, and ask Allah for their forgiveness: for Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | They only are the true believers who believe in Allah and His messenger and, when they are with him on some common errand, go not away until they have asked leave of him. Lo! those who ask leave of thee, those are they who believe in Allah and His messenger. So, if they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah. Lo! Allah is Forgiving, Merciful. |
| Arberry | Those only are believers, who believe in God and His Messenger and who, when they are with him upon a common matter, go not away until they ask his leave. Surely those who ask thy leave -- those are they that believe in God and His Messenger; so, when they ask thy leave for some affair of their own, give leave to whom thou wilt of them, and ask God's forgiveness for them; surely God is All-forgiving, All-compassionate. |
| Shakir | Only those are believers who believe in Allah and His Messenger, and when they are with him on a momentous affair they go not away until they have asked his permission; surely they who ask your permission are they who believe in Allah and His Messenger; so when they ask your permission for some affair of theirs, give permission to whom you please of them and ask forgiveness for them from Allah; surely Allah is Forgiving, Merciful. |
| Sarwar | The true believers are those who have faith in God and His Messenger and when they are dealing with the Messenger in important matters, they do not leave without his permission. (Muhammad), those who ask your permission believe in God and His Messenger. When they ask your leave to attend to their affairs, you may give permission to anyone of them you choose and ask forgiveness for them from God. God is All-forgiving and All-merciful. |
| Khalifa | The true believers are those who believe in GOD and His messenger, and when they are with him in a community meeting, they do not leave him without permission. Those who ask permission are the ones who do believe in GOD and His messenger. If they ask your permission, in order to tend to some of their affairs, you may grant permission to whomever you wish, and ask GOD to forgive them. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | The true believers are only those, who believe in (the Oneness of) Allah and His Messenger (Muhammad SAW), and when they are with him on some common matter, they go not away until they have asked his permission. Verily! Those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | The believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission. Indeed, those who ask your permission, [O Muúammad] those are the ones who believe in Allah and His Messenger. So when they ask your permission for something of their affairs, then give permission to whom you will among them and ask forgiveness for them of Allah. Indeed, Allah is Forgiving and Merciful. |
| Malik | The true believers are only those who believe in Allah and His Messenger, and who, when gathered with him on a matter requiring collective action, do not depart until they have obtained his permission - only those who ask your permission are the ones who truly believe in Allah and His Messenger - so when they ask your permission to leave and attend to theirs private business, you may give permission to those of them whom you deem appropriate and implore Allah to forgive them; surely Allah is Forgiving, Merciful.[62] |
| QXP | Only those are true believers in Allah and His Messenger who do not leave without permission when they are with him in a community meeting. Those who ask permission are the ones who believe in Allah and His Messenger. So when they ask your permission (O Prophet) in order to handle some of their affairs, grant them permission to whomever you can. Remember (their welfare during their absence) asking forgiveness for them, for Allah is Forgiving, Merciful. |
| Maulana Ali | Only those are believers who believe in Allah and his Messenger, and when they are with him on a momentous affair, they go not away until they have asked leave of him. Surely they who ask leave of thee, are they who believe in Allah and His Messenger; so when they ask leave of thee for some affair of theirs, give leave to whom thou wilt of them, and ask forgiveness for them from Allah. Surely Allah is Forgiving, Merciful. |
| Free Minds | The believers are those who believe in God and His messenger, and when they are with him in a meeting, they do not leave him without permission. Those who ask permission are the ones who do believe in God and His messenger. If they ask your permission, in order to tend to some of their affairs, you may grant permission to whomever you wish, and ask God to forgive them. God is Forgiver, Most Merciful. |
| Qaribullah | The believers are only those who believe in Allah and His Messenger, and who, when gathered with him upon a common matter do not depart till they have asked his permission. Surely, those who ask your permission are those who believe in Allah and His Messenger. When they ask your permission for some of their affairs, grant it to whomever you please and ask Allah for forgiveness for them; Allah is the Forgiver, the Merciful. |
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| George Sale | Verily they only are true believers, who believe in God and his Apostle, and when they are assembled with him on any affair, depart not, until they have obtained leave of him. Verily they who ask leave of thee, are those who believe in God and his Apostle. When therefore they ask leave of thee to depart, on account of any business of their own, grant leave unto such of them as thou shalt think fit, and ask pardon for them of God; for God is gracious and merciful. |
| JM Rodwell | Verily, they only are believers who believe in God and His Apostle, and who, when they are with him upon any affair of common interest, depart not until they have sought his leave. Yes, they who ask leave of thee, are those who believe in God and His Apost |
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| Asad | [TRUE BELIEVERS are only they who have attained to faith in God and His Apostle, and who, whenever they are [engaged] with him upon a matter of concern to the whole community [lit., "a uniting [or "collective"] matter" (amr jami). The personal pronoun in "with him" relates to the Apostle and, by analogy, to every legitimate leader (imam) of the Muslim community acting in accordance with the spirit of the Quran and the Prophet's life-example.] do not depart [from whatever has been decided upon] unless they have sought [and obtained] his leave. [I.e., his permission to abstain, for valid reasons, from participating in a course of action or a policy agreed upon by the majority of the community (amma ijtama u lahu min al-amr: Tabari). In a logical development of this principle we arrive at something like the concept of a "loyal opposition", which implies the possibility of dissent on a particular point of communal or state policy combined with absolute loyalty to the common cause.] Verily, those who [do not abstain from the agreed upon action unless they] ask leave of thee - it is [only] they who [truly] believe in God and His Apostle! Hence, when they ask leave of thee for some [valid] reason of their own, grant thou this leave to whomsoever of them thou choose [to grant it], [I.e., after weighing the reasons advanced by the individual or the individuals concerned against the interests of the society as a whole.] and ask God to forgive them: for, behold, God is much-forgiving, a dispenser of grace! [The statement that "God is much-forgiving" obviously implies that an avoidance of "asking leave" to abstain from participation in an agreed-upon course of action is, under all circumstances morally preferable (Zamakhshari).] |
an-Nur 024:063
| 24:63 لاتجعلوا دعاء الرسول بينكم كدعاء بعضكم بعضا قد يعلم الله الذين يتسللون منكم لواذا فليحذر الذين يخالفون عن امره ان تصيبهم فتنة او يصيبهم عذاب اليم |
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| Transliteration | La tajAAaloo duAAaa alrrasooli baynakum kaduAAa-i baAAdikum baAAdan qad yaAAlamu Allahu allatheena yatasallaloona minkum liwathan falyahthari allatheena yukhalifoona AAan amrihi an tuseebahum fitnatun aw yuseebahum AAathabun aleemun |
| Literal | Do not make calling the messenger between you as calling some of you (to) some, God had been know(ing) those who sneak/slip away taking refuge/dodging from you, so those who differ/disagree from His order/command should be warned/cautious that misguidance/seduction or a painful torture strikes them . |
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| Yusuf Ali | Deem not the summons of the Messenger among yourselves like the summons of one of you to another: Allah doth know those of you who slip away under shelter of some excuse: then let those beware who withstand the Messenger's order, lest some trial befall them, or a grievous penalty be inflicted on them. |
| Pickthal | Make not the calling of the messenger among you as your calling one of another. Allah knoweth those of you who steal away, hiding themselves. And let those who conspire to evade orders beware lest grief or painful punishment befall them. |
| Arberry | Make not the calling of the Messenger among yourselves like your calling one of another. God knows those of you who slip away surreptitiously; so let those who go against His command beware, lest a trial befall them, or there befall them a painful chastisement. |
| Shakir | Do not hold the Messenger's calling (you) among you to be like your calling one to the other; Allah indeed knows those who steal away from among you, concealing themselves; therefore let those beware who go against his order lest a trial afflict them or there befall them a painful chastisement. |
| Sarwar | Do not address the Messenger as you would call each other. God knows those who secretly walk away from you and hide themselves. Those who oppose the Messengers should beware, lest some trouble or a painful torment should befall them. |
| Khalifa | Do not treat the messenger's requests as you treat each others' requests. GOD is fully aware of those among you who sneak away using flimsy excuses. Let them beware - those who disobey his orders - for a disaster may strike them, or a severe retribution. |
| Hilali/Khan | Make not the calling of the Messenger (Muhammad SAW) among you as your calling of one another. Allah knows those of you who slip away under shelter (of some excuse without taking the permission to leave, from the Messenger SAW). And let those who oppose the Messengers (Muhammad SAW) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. |
| H/K/Saheeh | Do not make [your] calling of the Messenger among yourselves as the call of one of you to another. Already Allah knows those of you who slip away, concealed by others. So let those beware who dissent from the Prophetâ s order, lest fitnah strike them or a painful punishment. |
| Malik | Do not consider the summoning of the Messenger in the same manner, as you consider the summoning of one another among yourselves. Allah knows those of you who slip away, concealing themselves behind others. Let those who disobey his orders beware, lest some trial befall them or a painful punishment be inflicted on them.[63] |
| QXP | Deem not the Messenger's summons among you as your calling one of another (62:9). Allah knows those of you who sneak away under shelter of flimsy excuses. And let those who conspire to evade his orders beware of a consequent tribulation or an awful retribution. |
| Maulana Ali | Make not the calling among you of the Messenger as your calling one of another. Allah indeed knows those who steal away from among you, concealing themselves. So let those who go against his order beware, lest a trial afflict them or there befall them a painful chastisement. |
| Free Minds | Do not let the calling of the messenger between you be as if you are calling each other. God is fully aware of those among you who slip away under lame excuses. Let those who oppose his command beware, for an ordeal may strike them, or a severe retribution. |
| Qaribullah | Do not make the calling of the Messenger among yourselves like your calling to one another. Allah knows those of you who slip away surreptitiously, so let those who disobey His command beware, lest they are struck by sedition, or, they are stricken with a painful punishment. |
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| George Sale | Let not the calling of the Apostle be esteemed among you, as your calling the one to the other. God knoweth such of you as privately withdraw themselves from the assembly, taking shelter behind one another. But let those who with-stand his command, take heed; lest some calamity befall them in this world, or a grievous punishment be inflicted on them in the life to come. |
| JM Rodwell | Address not the Apostle as ye address one another. God knoweth those of you who withdraw quietly from the assemblies, screening themselves behind others. And let those who transgress his command beware, lest some present trouble befall them, or a grievous |
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| Asad | DO NOT regard the Apostles summons to you [I.e., his summons to God's message in general, spoken of in verses 46-54 above, as well as to a particular course of communal action, referred to in verse 62. Alternatively, "the Apostles summons" may, in this context, be synonymous with the Quran itself.] [in the same light] as a summons of one of you to another: God is indeed aware of those of you who would withdraw surreptitiously: so let those who would go against His bidding beware, lest a [bitter] trial befall them [in this world] or grievous suffering befall them [in the life to come]. |
an-Nur 024:064
| 24:64 الا ان لله مافي السماوات والارض قد يعلم ماانتم عليه ويوم يرجعون اليه فينبئهم بما عملوا والله بكل شئ عليم |
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| Transliteration | Ala inna lillahi ma fee alssamawati waal-ardi qad yaAAlamu ma antum AAalayhi wayawma yurjaAAoona ilayhi fayunabbi-ohum bima AAamiloo waAllahu bikulli shay-in AAaleemun |
| Literal | Is it not that to God what (is) in the skies/space and the earth/Planet Earth? God has been know(ing) what you are on it, and a day/time they be return(ed) to Him, so He informs them with what they made/did, and God (is) with every thing knowledgeable.250 |
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| Yusuf Ali | Be quite sure that to Allah doth belong whatever is in the heavens and on earth. Well doth He know what ye are intent upon: and one day they will be brought back to Him, and He will tell them the truth of what they did: for Allah doth know all things. |
| Pickthal | Lo! verily unto Allah belongeth whatsoever is in the heavens and the earth. He knoweth your condition. And (He knoweth) the Day when they are returned unto Him so that He may inform them of what they did. Allah is Knower of all things. |
| Arberry | Why, surely to God belongs whatsoever is in the heavens and the earth; He ever knows what state you are upon; and the day when they shall be returned to Him, then He will tell them of what they did; and God knows everything. |
| Shakir | Now surely Allah's is whatever is in the heavens and the earth; He knows indeed that to which you are conforming yourselves; and on the day on which they are returned to Him He will inform them of what they did; and Allah is Cognizant of all things. |
| Sarwar | The heavens and the earth, certainly, belong to God. He surely knows all about you in this life. On the day when you return to Him, He will tell you all about whatever you have done. God has the knowledge of all things. |
| Khalifa | Absolutely, to GOD belongs everything in the heavens and the earth. He fully knows every condition you may be in. The day you are returned to Him, He will inform them of everything they had done. GOD is fully aware of all things. |
| Hilali/Khan | Certainly, to Allah belongs all that is in the heavens and the earth. Surely, He knows your condition and (He knows) the Day when they will be brought back to Him, then He will inform them of what they did. And Allah is All-Knower of everything. |
| H/K/Saheeh | Unquestionably, to Allah belongs whatever is in the heavens and earth. Already He knows that upon which you [stand] and [knows] the Day when they will be returned to Him and He will inform them of what they have done. And Allah is Knowing of all things. |
| Malik | Beware! Whatever is in the heavens and in the earth belongs to Allah. He knows all your thoughts and actions. On the Day of Judgment when they will be brought back to Him, He will tell them all that they have done. Allah has the knowledge of everything.[64] |
| QXP | Absolutely, unto Allah belongs all that is in the heavens and the earth (53:31). He knows your condition (capabilities, limitations, intentions and actions. He knows where you stand). The Day when all people return to Him, He will make them truly understand what they were doing in life. Allah is the Knower of all things and events. |
| Maulana Ali | now surely Allah’s is whatever is in the heavens and the earth. He knows indeed your condition. And on the day when they are returned to Him, He will inform them of what they did. And Allah is Knower of all things. |
| Free Minds | Certainly, to God belongs all that is in the heavens and the Earth. Surely, He knows what your condition is; and on the Day when they are returned to Him, He will inform them of everything they had done. God is aware of all things. |
| Qaribullah | To Allah belongs all that is in the heavens and the earth. He has Knowledge of what state you are upon. On the Day when they shall be returned to Him, He will tell them all what they have done. And Allah has knowledge of everything. |
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| George Sale | Doth not whatever is in heaven and on earth belong unto God? He well knoweth what ye are about: And on a certain day they shall be assembled before Him; and He shall declare unto them that which they have done; for God knoweth all things. |
| JM Rodwell | Is not whatever is in the Heavens and the Earth God's? He knoweth your state; and one day shall men be assembled before Him, and He will tell them of what they have done: for God knoweth all things. |
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| Asad | Oh, verily, unto God belongs all that is in the heavens and on earth: well does He know where you stand and at what you aim! [Lit., "well does He know upon what you are": i.e., "what your beliefs are and what moral principles govern your attitudes and actions".] And one Day, all [who have ever lived] will be brought back unto Him, and then He will make them [truly] understand all that they were doing [in life]: for, God has full knowledge of everything. |
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