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Compared Translations of the meaning of the Quran - 33:51 | |
| < 33:52 33:50 > |
| 33:51 ترجي من تشاء منهن وتؤوي اليك من تشاء ومن ابتغيت ممن عزلت فلا جناح عليك ذلك ادنى ان تقر اعينهن ولايحزن ويرضين بما اتيتهن كلهن والله يعلم مافي قلوبكم وكان الله عليما حليما | |
| Transliteration | Turjee man tashao minhunna watu/wee ilayka man tashao wamani ibtaghayta mimman AAazalta fala junaha AAalayka thalika adna an taqarra aAAyunuhunna wala yahzanna wayardayna bima ataytahunna kulluhunna waAllahu yaAAlamu ma fee quloobikum wakana Allahu AAaleeman haleeman |
| Literal | You delay/postpone whom you will/want from them (F), and you shelter/give refuge (near) to you whom you will/want, and whom you wished/desired from whom you isolated/set aside , so no strain/blame/sin (is) on you, that (is) nearer that their (F) eyes/sights delight/please , and they not be sad/grievous,302and they accept/approve with what you gave them (F), all of them, and God knows what (is) in your hearts/minds , and God was/is knowledgeable, clement . |
| Yusuf Ali | Thou mayest defer (the turn of) any of them that thou pleasest, and thou mayest receive any thou pleasest: and there is no blame on thee if thou invite one whose (turn) thou hadst set aside. This were nigher to the cooling of their eyes, the prevention of their grief, and their satisfaction - that of all of them - with that which thou hast to give them: and Allah knows (all) that is in your hearts: and Allah is All-Knowing, Most Forbearing. |
| Pickthal | Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve, and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men), and Allah is ever Forgiving, Clement. |
| Arberry | Thou mayest put off whom thou wilt of them, and whom thou wilt thou mayest take to thee; and if thou seekest any thou hast set aside there is no fault in thee. So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her. God knows what is in your hearts; God is All-knowing, All-clement. |
| Shakir | You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and Allah knows what is in your hearts; and Allah is Knowing, Forbearing. |
| Sarwar | You may refuse whichever (of the woman who offer themselves to you) as you want and accept whichever of them you wish. There is no blame on you if you marry (one whom you had refused previously). This would be more delightful for them. They should not be grieved but should be happy with whatever you have given to every one of them. God knows what is in your hearts. God is All-knowing and All-forbearing. |
| Khalifa | You may gently shun any one of them, and you may bring closer to you any one of them. If you reconcile with any one you had estranged, you commit no error. In this way, they will be pleased, will have no grief, and will be content with what you equitably offer to all of them. GOD knows what is in your hearts. GOD is Omniscient, Clement. |
| Hilali/Khan | You (O Muhammad SAW) can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will. And whomsoever you desire of those whom you have set aside (her turn temporarily), it is no sin on you (to receive her again), that is better; that they may be comforted and not grieved, and may all be pleased with what you give them. Allah knows what is in your hearts. And Allah is Ever AllKnowing, Most Forbearing. |
| H/K/Saheeh | You, [O Muúammad], may put aside whom you will of them or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated there is no blame upon you [in returning her]. That is more suitable that they should be content and not grieve and that they should be satisfied with what you have given them all of them. And Allah knows what is in your hearts. And ever is Allah Knowing and Forbearing. |
| Malik | You may put off any of your wives you please and take to your bed any of them you please, and there is no blame on you if you call back any of them you had temporarily set aside. This is most proper, so that their eyes may be cooled and they may not grieve, and that they will remain satisfied with what you give them. O believers! Allah knows all that is in your hearts; for Allah is All-Knowing, Most Forbearing.[51] |
| QXP | You may let any of your wives leave amicably if they so wish, and likewise you may keep close those who accept the extra responsibilities as the mothers of believers (33:6), (33:28). If you reconcile with anyone you had estranged, you commit no error. This will gladden their eyes, their grief will disappear and all of them will be content with whatever you give them. Allah alone knows what is in your hearts, and Allah is Knower, Clement. |
| Maulana Ali | Thou mayest put off whom thou pleasest of them, and take to thee whom thou pleasest. And whom thou desirest of those whom thou hadst separated provisionally, no blame attaches to thee. This is most proper so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them, with what thou givest them. And Allah knows what is in your hearts. And Allah is ever Knowing, Forbearing. |
| Free Minds | You may postpone whom you will of them, and you may receive whom you will. And whomsoever you seek of those whom you have set aside then there is no sin upon you. Such is best that they may be comforted and not grieve, and may all be pleased with what you give them. God knows what is in your hearts. God is Knowledgeable, Compassionate. |
| Qaribullah | You may defer any of them (your wives) if you please and invite any of them if you please. If you seek any you have put aside there is no fault in you. So that it is likelier they will be comforted, and not sorrow, and every one of them will be pleased, and all are pleased with what you give them. Allah knows what is in your hearts. Allah is the Knower, the Clement. |
| George Sale | Thou mayest postpone the turn of such of thy wives as thou shalt please, in being called to thy bed; and thou mayest take unto thee her whom thou shalt please, and her whom thou shalt desire of those whom thou shalt have before rejected: And it shall be no crime in thee. This will be more easy, that they may be entirely content, and may not be grieved, but may be well pleased with what thou shalt give every of them: God knoweth whatever is in your hearts; and God is knowing and gracious. |
| JM Rodwell | Thou mayst decline for the present whom thou wilt of them, and thou mayest take to thy bed her whom thou wilt, and whomsoever thou shalt long for of those thou shalt have before neglected; and this shall not be a crime in thee. Thus will it be easier to gi |
| Asad | [know that] thou mayest put off for a time whichever of them thou pleasest, and mayest take unto thee whichever thou pleasest; and [that,] if thou seek out any from whom thou hast kept away [for a time], thou wilt incur no sin [thereby]: [Thus, the Prophet was told that he need not observe a strict "rotation" in the conjugal attentions due to his wives, although he himself, impelled by an inborn sense of fairness, always endeavoured to give them a feeling of absolute equality.] this will make it more likely that their eyes are gladdened [whenever they see thee], [I.e., by the inner certainty that whenever he turned to any of them, he did so on impulse, out of genuine affection, and not out of a sense of marital "obligation".] and that they do not grieve [whenever they are overlooked], and that all of them may find contentment in whatever thou hast to give them: for God [alone] knows what is in your hearts - and God is indeed all-knowing, forbearing. [According to a hadith on the authority of Aishah, recorded in the Musnad of Ibn Hanbal, the Prophet "used to divide his attentions equitably among his wives, and then would pray: `O God! I am doing whatever is in my power: do not, then, blame me for [failing in] something which is in Thy power [alone], and not in mine!'- thus alluding to his heart, and to loving some [of his wives] more than others."] |
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