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Compared Translations of the meaning of the Quran - 33:6 | |
| < 33:7 33:5 > |
| 33:6 النبي اولى بالمؤمنين من انفسهم وازواجه امهاتهم واولوا الارحام بعضهم اولى ببعض في كتاب الله من المؤمنين والمهاجرين الا ان تفعلوا الى اوليائكم معروفا كان ذلك في الكتاب مسطورا | |
| Transliteration | Alnnabiyyu awla bialmu/mineena min anfusihim waazwajuhu ommahatuhum waoloo al-arhami baAAduhum awla bibaAAdin fee kitabi Allahi mina almu/mineena waalmuhajireena illa an tafAAaloo ila awliya-ikum maAAroofan kana thalika fee alkitabi mastooran |
| Literal | The prophet (is) more worthy/deserving with the believers than them selves, and His wives (are) their mothers, and (those) of the relations some of them (are) more worthy/deserving with some in God's Book/judgment than the believers and the emigrants, except that (E) you make/do to your allies/friends kindness/goodness , that was in The Book written/inscribed . |
| Yusuf Ali | The Prophet is closer to the Believers than their own selves, and his wives are their mothers. Blood-relations among each other have closer personal ties, in the Decree of Allah. Than (the Brotherhood of) Believers and Muhajirs: nevertheless do ye what is just to your closest friends: such is the writing in the Decree (of Allah). |
| Pickthal | The Prophet is closer to the believers than their selves, and his wives are (as) their mothers. And the owners of kinship are closer one to another in the ordinance of Allah than (other) believers and the fugitives (who fled from Mecca), except that ye should do kindness to your friends. This is written in the Book (of nature). |
| Arberry | The Prophet is nearer to the believers than their selves; his wives are their mothers. Those who are bound by blood are nearer to one another in the Book of God than the believers and the emigrants; nevertheless you should act towards your friends honourably; that stands inscribed in the Book. |
| Shakir | The Prophet has a greater claim on the faithful than they have on themselves, and his wives are (as) their mothers; and the possessors of relationship have the better claim in the ordinance of Allah to inheritance, one with respect to another, than (other) believers, and (than) those who have fled (their homes), except that you do some good to your friends; this is written in the Book. |
| Sarwar | The Prophet has more authority over the believers than themselves. His wives are their mothers. The relatives are closer to each other, according to the Book of God, than the believers and the emigrants. However, you may show kindness to your guardians. This also is written in the Book. |
| Khalifa | The prophet is closer to the believers than they are to each other, and his wives are like mothers to them. The relatives ought to take care of one another in accordance with GOD's scripture. Thus, the believers shall take care of their relatives who immigrate to them, provided they have taken care of their own families first. These are commandments of this scripture. |
| Hilali/Khan | The Prophet is closer to the believers than their ownselves, and his wives are their (believers) mothers (as regards respect and marriage). And blood relations among each other have closer personal ties in the Decree of Allah (regarding inheritance) than (the brotherhood of) the believers and the Muhajiroon (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet SAW joined them in brotherhood ties). This has been written in the (Allahs Book of Divine) Decrees (AlLauh AlMahfooz)." |
| H/K/Saheeh | The Prophet is more worthy of the believers than themselves, and his wives are [in the position of] their mothers. And those of [blood] relationship are more entitled [to inheritance] in the decree of Allah than the [other] believers and the emigrants, except that you may do to your close associates a kindness [through bequest]. That was in the Book inscribed. |
| Malik | The Prophet is closer to the believers than their own selves and his wives are as their mothers. Blood relatives have a greater claim on one another than the other believers and the Muhajirin (early Muslims who migrated from Mecca to Medina) according to the Book of Allah: although you are permitted to some good (through leaving bequests) for your friends . This has been written in the Book of Allah.[6] |
| QXP | The Prophet is closer to the believers than their own selves and their own people. (Seeing that he is as a father to them), his wives are their mothers. In accordance with Allah's decree the relatives have a higher claim (in matters of inheritance) than other believers and the immigrants. Nevertheless, you are to deal with your friends in kindness. All this is recorded in this well-written and well-scored Book. (2:180,) (4:11), (9:111), (33:53), (48:10). |
| Maulana Ali | And when We took a covenant from the prophets and from thee, and from Noah and Abraham and Moses and Jesus, son of Mary, and We took from them a solemn covenant, |
| Free Minds | The prophet is closer to the believers than themselves, and his wives are mothers to them. And God's decree to the believers and the emigrants is that before they help their relatives, they have taken care of their own families first. Such has been decreed in the Scripture. |
| Qaribullah | The Prophet has a greater right on the believers than their own selves, his wives are their mothers. Kinsmen are closer to one another in the Book of Allah than to other believers and the emigrants; although you should act honorably towards those you sponsor, that is written in the Book |
| George Sale | The prophet is nigher unto the true believers than their own souls; and his wives are their mothers. Those who are related by consanguinity are nigher of kin the one of them unto the others, according to the book of God, than the other true believers, and the Mohâjerûn: Unless that ye do what is fitting and reasonable to your relations in general. This is written in the book of God. |
| JM Rodwell | Nearer of kin to the faithful is the Prophet, than they are to their own selves. His wives are their mothers. According to the Book of God, they who are related by blood, are nearer the one to the other than other believers, and than those who have fled th |
| Asad | The Prophet has a higher claim on the believers than [they have on] their own selves, [seeing that he is as a father to them] and his wives are their mothers: [Thus, connecting with the preceding mention of voluntary, elective relationships (as contrasted with those by blood), this verse points to the highest manifestation of an elective, spiritual relationship: that of the God-inspired Prophet and the person who freely chooses to follow him. The Prophet himself is reported to have said: "None of you has real faith unless I am dearer unto him than his father, and his child, and all mankind" (Bukhari and Muslim, on the authority of Anas, with several almost identical versions in other compilations). The Companions invariably regarded the Prophet as the spiritual father of his community. Some of them - e.g., Ibn Masud (as quoted by Zamakhshari) or Ubayy ibn Kab, Ibn Abbas and Muawiyah (as quoted by Ibn Kathir) - hardly ever recited the above verse without adding, by way of explanation, "seeing that he is [as] a father to them"; and many of the tabi in -- including Mujahid, Qatadah, lkrimah and Al-Hasan (cf. Tabari and Ibn Kathir) - did the same: hence my interpolation, between brackets, of this phrase. (However, see also verse 40 of this surah and the corresponding note.) As regards the status of the Prophet's wives as the "mothers of the believers", this arises primarily from the fact of their having shared the life of God's Apostle in its most intimate aspect. Consequently, they could not remarry after his death (see verse 53 below), since all the believers were, spiritually, their "children".] and they who are [thus] closely related have, in accordance with God's decree, a higher claim upon one another than [was even the case between] the believers [of Yathrib] and those who had migrated [there for the sake of God]. [See note on the last but one sentence of 8:75. As explained in that note, neither of these two passages (8:75 and 33:6) can be satisfactorily interpreted as bearing on the laws of inheritance: all endeavours to interpret them in that sense only do violence to the logical build-up and inner cohesion of the Quranic discourse. On the other hand, it is obvious that both passages have basically a similar (namely, spiritual) import - with the difference only that whereas the concluding sentences of Al-Anfal refer to the brotherhood of all believers in general, the present passage lays stress on the yet deeper, special relationship between every true believer and God's Apostle.] None the less, you are to act with utmost goodness towards your [other] close friends as well: [I.e., towards all other believers, as stressed so often in the Quran, and particularly in 8:75 (see preceding note): in other words, a believer's exalted love for the Prophet should not blind him to the fact that "all believers are brethren" 49:10. The extremely complex term maruf rendered by me in this context as "innermost goodness", may be defined as "any act [or attitude] the goodness whereof is evident to reason" (Raghib).] this [too] is written down in God's decree. |
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