Compared Translations of the meaning of the Quran - Sura 49
al-Hujurat -
The Dwellings, The Private Apartments, The Inner Apartments, The Chambers
Total Verses: 18 | |
al-Hujurat 049:001
| 49:1 سورة الحجرات بسم الله الرحمن الرحيم ٛــــ ياايها الذين امنوا لاتقدموا بين يدي الله ورسوله واتقوا الله ان الله سميع عليم |
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| Transliteration | Ya ayyuha allatheena amanoo la tuqaddimoo bayna yadayi Allahi warasoolihi waittaqoo Allaha inna Allaha sameeAAun AAaleemun |
| Literal | You, you those who believed, do not precede/advance between God's hands and His messenger, and fear and obey God, that truly God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows all things. |
| Pickthal | O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah. Lo! Allah is Hearer, Knower. |
| Arberry | O believers, advance not before God and His Messenger; and fear God. God is All-hearing, All-knowing. |
| Shakir | O you who believe! be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing. |
| Sarwar | Believers, do not be presumptuous with the Messenger of God (in your deeds and in your words). Have fear of God; He is All-hearing and All-knowing. |
| Khalifa | O you who believe, do not place your opinion above that of GOD and His messenger. You shall reverence GOD. GOD is Hearer, Omniscient. |
| Hilali/Khan | O you who believe! Do not put (yourselves) forward before Allah and His Messenger (SAW), and fear Allah. Verily! Allah is All-Hearing, All-Knowing. |
| H/K/Saheeh | O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing. |
| Malik | O believers! Do not put yourselves ahead of Allah and His Messenger. Fear Allah; surely Allah hears all and knows all.[1] |
| QXP | O You who have chosen to be graced with belief! Be not forward in the presence of Allah and His Messenger, and be mindful of Allah. Verily, Allah is Hearer, Knower. (Desist from holding your opinions above that which Allah has revealed to His Messenger). |
| Maulana Ali | O you who believe, be not forward in the presence of Allah and his Messenger, and keep your duty to Allah. Surely Allah is Hearing, Knowing. |
| Free Minds | O you who believe, do not place your opinion above that of God and His messenger. And be aware of God. God is Hearer, Knowledgeable. |
| Qaribullah | Believers do not advance before Allah and His Messenger. Fear Allah. Allah is the Hearer, the Knower. |
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| George Sale | O true believers, anticipate not any matter in the sight of God and his Apostle: And fear God; for God both heareth and knoweth. |
| JM Rodwell | O BELIEVERS! enter not upon any affair ere God and His Apostle permit you; and fear ye God: for God Heareth, Knoweth. |
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| Asad | O YOU who have attained to faith! Do not put yourselves forward [I.e., "do not allow your own desires to have precedence".] in the presence of [what] God and His Apostle [may have ordained], but remain conscious of God: for, verily, God is all-hearing, all-knowing! |
al-Hujurat 049:002
| 49:2 ياايها الذين امنوا لاترفعوا اصواتكم فوق صوت النبي ولاتجهروا له بالقول كجهر بعضكم لبعض ان تحبط اعمالكم وانتم لاتشعرون |
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| Transliteration | Ya ayyuha allatheena amanoo la tarfaAAoo aswatakum fawqa sawti alnnabiyyi wala tajharoo lahu bialqawli kajahri baAAdikum libaAAdin an tahbata aAAmalukum waantum la tashAAuroona |
| Literal | You, you those who believed, do not raise your voices above the prophet's voice , and do not publicize/declare (address openly) to him with the declaration/statement as/like publicizing/declaring/loudness some of you to some (to each other), that (E) your deeds waste/invalidate , and you do not know/sense/feel. |
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| Yusuf Ali | O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not. |
| Pickthal | O ye who believe! Lift not up your voices above the voice of the Prophet, nor shout when speaking to him as ye shout one to another, lest your works be rendered vain while ye perceive not. |
| Arberry | O believers, raise not your voices above the Prophet's voice, and be not loud in your speech to him, as you are loud one to another, lest your works fail while you are not aware. |
| Shakir | O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive. |
| Sarwar | Believers, do not raise your voices above the voice of the Prophet, do not be too loud in speaking to him (as you may have been to one another), lest your deeds will be made devoid of all virtue without your realizing it. |
| Khalifa | O you who believe, do not raise your voices above the voice of the prophet, nor shall you shout at him as you shout at each other, lest your works become nullified while you do not perceive. |
| Hilali/Khan | O you who believe! Raise not your voices above the voice of the Prophet (SAW), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not. |
| H/K/Saheeh | O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not. |
| Malik | O believers! Do not raise your voices above the voice of the Prophet, nor speak aloud when talking to him as you speak aloud to one another, lest your deeds should come to nothing while you do not even perceive it.[2] |
| QXP | O You who have chosen to be graced with belief! Raise not your voices above the voice of the Prophet, nor shall you speak loudly to him, as you would speak loudly to one another, lest your works be rendered vain while you perceive not. (In my opinion, this verse applies today as well. We must be respectful whenever we speak of or even think of him). |
| Maulana Ali | O you who believe, raise not your voices above the Prophet’s voice, nor speak loudly to him as you speak loudly one to another, lest your deeds become null, while you perceive not. |
| Free Minds | O you who believe, do not raise your voices above the voice of the prophet, nor shall you speak loudly at him as you would speak loudly to each other, lest your works become nullified while you do not perceive. |
| Qaribullah | Believers, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you do to one another lest your works should be annulled without your knowledge. |
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| George Sale | O true believers, raise not your voices above the voice of the prophet; neither speak loud unto him in discourse, as ye speak loud unto one another, lest your works become vain, and ye perceive it not. |
| JM Rodwell | O Believers! raise not your voices above the voice of the Prophet, neither speak loud to him as ye speak loud one to another, lest your works come to nought, and ye unaware of it. |
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| Asad | O you who have attained to faith! Do not raise your voices above the voice of the Prophet, [This has both a literal and a figurative meaning: literal in the case of the Prophet's Companions, and figurative for them as well as for believers of later times - implying that one's personal opinions and predilections must not be allowed to overrule the clear-cut legal ordinances and/or moral stipulations promulgated by the Prophet (cf. 4:65 and the corresponding note).] and neither speak loudly to him, as you would speak loudly to one another, [I.e., address him, or (in later times) speak of him, with unbecoming familiarity.] lest all your [good] deeds come to nought without your perceiving it. |
al-Hujurat 049:003
| 49:3 ان الذين يغضون اصواتهم عند رسول الله اولئك الذين امتحن الله قلوبهم للتقوى لهم مغفرة واجر عظيم |
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| Transliteration | Inna allatheena yaghuddoona aswatahum AAinda rasooli Allahi ola-ika allatheena imtahana Allahu quloobahum lilttaqwa lahum maghfiratun waajrun AAatheemun |
| Literal | That truly those who lower/diminish/humble their voices at God's messenger, those are those whom God tested/examined their hearts/minds to the fear and obedience of God, for them (is a) forgiveness and a great reward . |
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| Yusuf Ali | Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety: for them is Forgiveness and a great Reward. |
| Pickthal | Lo! they who subdue their voices in the presence of the messenger of Allah, those are they whose hearts Allah hath proven unto righteousness. Theirs will be forgiveness and immense reward. |
| Arberry | Surely those who lower their voices in the presence of God's Messenger, those are they whose hearts God has tested for godfearing; they shall have forgiveness and a mighty wage. |
| Shakir | Surely those who lower their voices before Allah's Messenger are they whose hearts Allah has proved for guarding (against evil); they shall have forgiveness and a great reward. |
| Sarwar | The hearts of those who lower their voices in the presence of the Messenger of God are tested by God through piety. They will have forgiveness and a great reward. |
| Khalifa | Surely, those who lower their voices at the messenger of GOD are the ones whose hearts are prepared by GOD to become righteous. They have deserved forgiveness and a great recompense. |
| Hilali/Khan | Verily! Those who lower their voices in the presence of Allahs Messenger (SAW), they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward. |
| H/K/Saheeh | Indeed, those who lower their voices before the Messenger of Allah they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward. |
| Malik | Those who lower their voices and speak softly in the presence of Allah’s Messenger are the ones whose hearts Allah has tested for piety; they shall have forgiveness and a great reward.[3] |
| QXP | Behold, they who lower their voices in the presence of the Messenger of Allah, - it is they whose hearts Allah has primed to become righteous. Theirs will be the protection of forgiveness and a Supreme Reward. |
| Maulana Ali | Surely those who lower their voices before Allah’s Messenger are they whose hearts Allah has proved for dutifulness. For them is forgiveness and a great reward. |
| Free Minds | Surely, those who lower their voices with the messenger of God, they are the ones whose hearts have been tested by God for righteousness. They have deserved forgiveness and a great recompense. |
| Qaribullah | Those who lower their voice in the presence of the Messenger of Allah are those whose hearts Allah has tested for warding off (evil). They shall receive forgiveness and a great wage. |
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| George Sale | Verily they who lower their voices in the presence of the Apostle of God, are those whose hearts God hath disposed unto piety: They shall obtain pardon, and a great reward. |
| JM Rodwell | They who lower their voices in the presence of the Apostle of God, are the persons whose hearts God hath inclined to piety. Forgiveness shall be theirs and a rich reward. |
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| Asad | Behold, they who lower their voices in the presence of God's Apostle - it is they whose hearts God has tested [and opened] to consciousness of Himself; [and] theirs shall be forgiveness and a reward supreme. |
al-Hujurat 049:004
| 49:4 ان الذين ينادونك من وراء الحجرات اكثرهم لايعقلون |
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| Transliteration | Inna allatheena yunadoonaka min wara-i alhujurati aktharuhum la yaAAqiloona |
| Literal | That truly those who call you from behind the rooms/chambers, most of them do not reason/comprehend . |
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| Yusuf Ali | Those who shout out to thee from without the inner apartments - most of them lack understanding. |
| Pickthal | Lo! those who call thee from behind the private apartments, most of them have no sense. |
| Arberry | Surely those who call unto thee from behind the apartments, the most of them do not understand. |
| Shakir | (As for) those who call out to you from behind the private chambers, surely most of them do not understand. |
| Sarwar | Most of those who call you from behind the private chambers do not have any understanding. |
| Khalifa | As for those who call on you from outside the walls, most of them do not understand. |
| Hilali/Khan | Verily! Those who call you from behind the dwellings, most of them have no sense. |
| H/K/Saheeh | Indeed, those who call you, [O Muúammad], from behind the chambers most of them do not use reason. |
| Malik | Those who call out to you, O Muhammad, from outside the private apartments, most of them lack common sense.[4] |
| QXP | Verily, as for those who call out to you from outside the private apartments, most of them lack understanding. |
| Maulana Ali | Those who call out to thee from behind the private apartments, most of them have no sense. |
| Free Minds | Surely, those who call on you from behind the buildings, most of them do not comprehend. |
| Qaribullah | Whereas those who call out to you from behind the apartments, most of them lack understanding. |
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| George Sale | As to those who call unto thee from without the inner apartments, the greater part of them do not understand the respect due to thee. |
| JM Rodwell | They who call out to thee while thou art within thine APARTMENTS, have most of them no right perception of what is due to thee. |
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| Asad | Verily, [O Prophet,] as for those who call thee from without thy private apartments - most of them do not use their reason: [While this relates in the first instance to the Prophet, it may also be taken to apply to any supreme leader of the community (amir al-muminin) who acts as the Prophet's successor (khalifah) and rules in his name, i.e., under the aegis of Islamic Law. (As regards the Prophet himself, the above exhortation to reverent behaviour implies, in the view of many outstanding Islamic thinkers, a prohibition to "call out to him" when visiting his tomb.)] |
al-Hujurat 049:005
| 49:5 ولو انهم صبروا حتى تخرج اليهم لكان خيرا لهم والله غفور رحيم |
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| Transliteration | Walaw annahum sabaroo hatta takhruja ilayhim lakana khayran lahum waAllahu ghafoorun raheemun |
| Literal | And if that they were patient until you get out/emerge to them, (it) would have been better for them, and God (is) forgiving, merciful. |
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| Yusuf Ali | If only they had patience until thou couldst come out to them, it would be best for them: but Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | And if they had had patience till thou camest forth unto them, it had been better for them. And Allah is Forgiving, Merciful. |
| Arberry | And if they had patience, until thou comest out to them, that would be better for them; and God is All-forgiving, All-compassionate. |
| Shakir | And if they wait patiently until you come out to them, it would certainly be better for them, and Allah is Forgiving, Merciful. |
| Sarwar | Had they exercised patience until you had come out, it would have been better for them. God is All-forgiving and All-merciful. |
| Khalifa | Had they been patient until you came out to them, it would have been better for them. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And if they had patience till you could come out to them, it would have been better for them. And Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful. |
| Malik | If only they had patience until you could come out to them, it would certainly be better for them. Allah is Forgiving, Merciful.[5] |
| QXP | For, if they only had patience until you came forth unto them, it would certainly be better for them. And Allah is Forgiving, Merciful. |
| Maulana Ali | And if they had patience till thou come out to them, it would be better for them. And Allah is Forgiving, Merciful. |
| Free Minds | And if they had only been patient till you came out to them, it would have been better for them. God is Forgiver, Merciful. |
| Qaribullah | If they had patience until you went out to them, it would have been better for them. But Allah is the Forgiving and the Most Merciful. |
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| George Sale | If they wait with patience, until thou come forth unto them, it will certainly be better for them: But God is inclined to forgive, and merciful. |
| JM Rodwell | But if they wait patiently till thou come forth to them, it were far better for them. But God is Indulgent, Merciful. |
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| Asad | for, if they had the patience [to wait] until thou come forth to them [of thine own accord], it would be for their own good. Still, God is much forgiving, a dispenser of grace. |
al-Hujurat 049:006
| 49:6 ياايها الذين امنوا ان جاءكم فاسق بنبا فتبينوا ان تصيبوا قوما بجهالة فتصبحوا على مافعلتم نادمين |
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| Transliteration | Ya ayyuha allatheena amanoo in jaakum fasiqun binaba-in fatabayyanoo an tuseeboo qawman bijahalatin fatusbihoo AAala ma faAAaltum nadimeena |
| Literal | You, you those who believed, if a debaucher came to you with news/information, so seek clarification/explanation that (E) you strike/hit a nation with ignorance/foolishness, so you become/become in the morning on what you made/did regretful/remorseful . |
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| Yusuf Ali | O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done. |
| Pickthal | O ye who believe! If an evil-liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did. |
| Arberry | O believers, if an ungodly man comes to you with a tiding, make clear, lest you afflict a people unwittingly, and then repent of what you have done. |
| Shakir | O you who believe! if an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done. |
| Sarwar | Believers, if one who publicly commits sins brings you any news, ascertain its truthfulness carefully, lest you harm people through ignorance and then regret what you have done. |
| Khalifa | O you who believe, if a wicked person brings any news to you, you shall first investigate, lest you commit injustice towards some people, out of ignorance, then become sorry and remorseful for what you have done. |
| Hilali/Khan | O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done. |
| H/K/Saheeh | O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful. |
| Malik | O believers, if an evildoer comes to you with some news, verify it (investigate to ascertain the truth), lest you should harm others unwittingly and then regret what you have done.[6] |
| QXP | O You who have chosen to be graced with belief! If a person, who is known to drift away from Moral Values, comes to you with any news, verify it, lest you hurt some folk in ignorance and then regret what you have done. |
| Maulana Ali | O you who believe, if an unrighteous man brings you news, look carefully into it, lest you harm a people in ignorance, then be sorry for what you did. |
| Free Minds | O you who believe, if a wicked person comes to you with any news, then you shall investigate it. Lest you harm a people out of ignorance, then you will become regretful over what you have done. |
| Qaribullah | Believers, if an evildoer brings you a piece of news, inquire first, in case you should unwittingly wrong others and then repent of what you have done. |
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| George Sale | O true believers, if a wicked man come unto you with a tale, inquire strictly into the truth thereof; lest ye hurt people through ignorance, and afterwards repent of what ye have done: |
| JM Rodwell | O Believers! if any bad man come to you with news, clear it up at once, lest through ignorance ye harm others, and speedily have to repent of what ye have done. |
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| Asad | O YOU who have attained to faith! If any iniquitous person comes to you with a [slanderous] tale, use your discernment, [I.e., verify the truth before giving credence to any such report or rumour. The tale-bearer is characterized as "iniquitous" because the very act of spreading unsubstantiated rumours affecting the reputation of other persons constitutes a spiritual offence.] lest you hurt people unwittingly and afterwards be filled with remorse for what you have done. [Thus, after laying stress in the preceding verses on the reverence due to God's message- bearer - and, by implication, to every righteous leader of the community - the discourse turns to the moral imperative of safeguarding the honour and reputation of every member of the community, man and woman alike. This principle is taken up, more explicitly, in verse 12.] |
al-Hujurat 049:007
| 49:7 واعلموا ان فيكم رسول الله لو يطيعكم في كثير من الامر لعنتم ولكن الله حبب اليكم الايمان وزينه في قلوبكم وكره اليكم الكفر والفسوق والعصيان اولئك هم الراشدون |
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| Transliteration | WaiAAlamoo anna feekum rasoola Allahi law yuteeAAukum fee katheerin mina al-amri laAAanittum walakinna Allaha habbaba ilaykumu al-eemana wazayyanahu fee quloobikum wakarraha ilaykumu alkufra waalfusooqa waalAAisyana ola-ika humu alrrashidoona |
| Literal | And know that (E) in between you (is) God's messenger, if He obeys you in much from the matter/affair ,you would have suffered hardship/exertion , and but God made the faith/belief lovable/likable to you, and He decorated/beautified it in your hearts/minds , and He made the disbelief and the debauchery and the disobedience hated to you, those, those are the correctly/rightly guided. |
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| Yusuf Ali | And know that among you is Allah's Messenger: were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune: But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion: such indeed are those who walk in righteousness;- |
| Pickthal | And know that the messenger of Allah is among you. If he were to obey you in much of the government, ye would surely be in trouble; but Allah hath endeared the faith to you and hath beautified it in your hearts, and hath made disbelief and lewdness and rebellion hateful unto you. Such are they who are the rightly guided. |
| Arberry | And know that the Messenger of God is among you. If he obeyed you in much of the affair, you would suffer; but God has endeared to you belief, decking it fair in your hearts, and He has made detestable to you unbelief and ungodliness and disobedience. Those -- they are the right-minded, |
| Shakir | And know that among you is Allah's Messenger; should he obey you in many a matter, you would surely fall into distress, but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way. |
| Sarwar | Know that the Messenger of God is with you. Had he yielded to you on many of the matters, you would have been in great trouble. But God has endeared the faith to you and has made it attractive to your hearts. He has made disbelief, evil deeds and disobedience hateful to you. Such people will have the right guidance |
| Khalifa | And know that GOD's messenger has come in your midst. Had he listened to you in many things, you would have made things difficult for yourselves. But GOD made you love faith and adorned it in your hearts, and He made you abhor disbelief, wickedness, and disobedience. These are the guided ones. |
| Hilali/Khan | And know that, among you there is the Messenger of Allah (SAW). If he were to obey you (i.e. follow your opinions and desires) in much of the matter, you would surely be in trouble, but Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allah and His Messenger SAW) hateful to you. These! They are the rightly guided ones, |
| H/K/Saheeh | And know that among you is the Messenger of Allah. If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided. |
| Malik | And know that Allah’s Messenger is among you. If he were to follow you in most affairs, you would certainly be in trouble. Allah has endeared this faith to you and beautified it in your hearts, making unbelief, wrongdoing, and disobedience abhorrent to you. It is they who are rightly guided[7] |
| QXP | And be constantly aware that in your midst is Allah's Messenger. If he were to obey you in much of the governance, you will certainly be in chaos. But as it is, Allah has made belief dear to you and has beautified it in your hearts. And He has made disbelief, immoral conduct and disobedience detestable unto you. Such indeed are they who are rightly guided. |
| Maulana Ali | And know that among you is Allah’s Messenger. Were he to obey you in many a matter, you would surely fall into distress; but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you disbelief and transgression and disobedience. Such are those who are rightly guided -- |
| Free Minds | And know that among you is the messenger of God. If he were to obey you in many things, you would be in difficulty. But God made you love faith and He adorned it in your hearts, and He made you hate disbelief, wickedness, and disobedience. These are the rightly guided ones. |
| Qaribullah | Know that the Messenger of Allah is among you. If he were to obey you in many matters, you would surely suffer. But Allah has endeared the Belief to you and beautified it in your hearts, and has made detestable to you disbelief, wrongdoing, and disobedience. Such are those who are righteous |
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| George Sale | And know that the Apostle of God is among you: If he should obey you in many things, ye would certainly be guilty of a crime, in leading him into a mistake. But God hath made the faith amiable unto you, and hath prepared the same in your hearts; and hath rendered infidelity, and iniquity, and disobedience hateful unto you. These are they who walk in the right way; |
| JM Rodwell | And know that an Apostle of God is among you! should he give way to you in many matters ye would certainly become guilty of a crime. But God hath endeared the faith to you, and hath given it favour in your hearts, and hath made unbelief, and wickedness, an |
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| Asad | And know that God's Apostle is among you: [Sc., "and he ought to be an example for you as regards your behaviour towards one another": i.e., he would not accept rashly a hearsay tale affecting the honour of third persons, but would either refuse to listen to it altogether or, should a clarification become necessary in the interests of the community, would insist on ascertaining the truth objectively.] were he to comply with your inclinations in each and every case, [Lit., "in many a case (amr)": the implication being that, more often than not, man is prone to give credence to malicious rumours devoid of any real evidence.] you would be bound to come to harm [as a community]. But as it is, God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you all denial of the truth, and all iniquity, and all rebellion [against what is good]. Such indeed are they who follow the right course |
al-Hujurat 049:008
| 49:8 فضلا من الله ونعمة والله عليم حكيم |
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| Transliteration | Fadlan mina Allahi waniAAmatan waAllahu AAaleemun hakeemun |
| Literal | Grace/favour from God and a goodness , and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | A Grace and Favour from Allah; and Allah is full of Knowledge and Wisdom. |
| Pickthal | (It is) a bounty and a grace from Allah; and Allah is Knower, Wise. |
| Arberry | by God's favour and blessing; God is All-knowing, All-wise. |
| Shakir | By grace from Allah and as a favor; and Allah is Knowing, Wise. |
| Sarwar | as a favor and a blessing from God. God is All-knowing and All-wise. |
| Khalifa | Such is grace from GOD and His blessings. GOD is Omniscient, Most Wise. |
| Hilali/Khan | (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | [It is] as bounty from Allah and favor. And Allah is Knowing and Wise. |
| Malik | through Allah’s grace and blessing. Allah is Knowledgeable, Wise.[8] |
| QXP | A Bounty and Bliss from Allah, and Allah is Knower, Wise. |
| Maulana Ali | A grace from Allah and a favour. And Allah is Knowing, Wise. |
| Free Minds | Such is the grace from God and a blessing. God is Knowledgeable, Wise. |
| Qaribullah | by the Favor and Blessing of Allah. Allah is the Knower and the Wise. |
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| George Sale | through mercy from God, and grace: And God is knowing, and wise. |
| JM Rodwell | Through the bounty and grace which is from God: and God is Knowing, Wise. |
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| Asad | through God's bounty and favour; and God is all-knowing, truly wise. |
al-Hujurat 049:009
| 49:9 وان طائفتان من المؤمنين اقتتلوا فاصلحوا بينهما فان بغت احداهما على الاخرى فقاتلوا التي تبغي حتى تفيئ الى امر الله فان فاءت فاصلحوا بينهما بالعدل واقسطوا ان الله يحب المقسطين |
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| Transliteration | Wa-in ta-ifatani mina almu/mineena iqtataloo faaslihoo baynahuma fa-in baghat ihdahuma AAala al-okhra faqatiloo allatee tabghee hatta tafee-a ila amri Allahi fa-in faat faaslihoo baynahuma bialAAadli waaqsitoo inna Allaha yuhibbu almuqsiteena |
| Literal | And if two groups from the believers fought each other , so correct/reconciliate between them (B), so if one of them (B) transgressed over the other, so fight which transgresses until it returns to God's order/command, so if it returned so correct/reconciliate between them (B) with the justice/equality, and be just/equitable, that truly God loves/likes the just/equitable. |
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| Yusuf Ali | If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just). |
| Pickthal | And if two parties of believers fall to fighting, then make peace between them. And if one party of them doeth wrong to the other, fight ye that which doeth wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loveth the equitable. |
| Arberry | If two parties of the believers fight, put things right between them; then, if one of them is insolent against the other, fight the insolent one till it reverts to God's commandment. If it reverts, set things right between them equitably, and be just. Surely God loves the just. |
| Shakir | And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah's command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably. |
| Sarwar | If two parties among the believers start to fight against each other, restore peace among them. If one party rebels against the other, fight against the rebellious one until he surrenders to the command of God. When he does so, restore peace among them with justice and equality; God loves those who maintain justice. |
| Khalifa | If two groups of believers fought with each other, you shall reconcile them. If one group aggresses against the other, you shall fight the aggressing group until they submit to GOD's command. Once they submit, you shall reconcile the two groups equitably. You shall maintain justice; GOD loves those who are just. |
| Hilali/Khan | And if two parties or groups among the believers fall to fighting, then make peace between them both, but if one of them rebels against the other, then fight you (all) against the one that which rebels till it complies with the Command of Allah; then if it complies, then make reconciliation between them justly, and be equitable. Verily! Allah loves those who are equitable. |
| H/K/Saheeh | And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly. |
| Malik | If two parties among the believers fall into mutual fighting, make peace between them. Then if one of them transgresses against the other, fight the one who has transgressed until he returns to the commands of Allah. Then, if he returns, make peace between them with justice and be fair; for Allah loves those who are fair and just.[9] |
| QXP | And if two groups of believers fall into a fight, then make peace between them. But then, if one of the two wrongs the other, fight the one that wrongs until it reverts to Allah's Command (the decision that was made by the Central Authority). Once they revert, make peace between them with justice, and act equitably. Verily, Allah loves the equitable. |
| Maulana Ali | And if two parties of the believers quarrel, make peace between them. Then if one of them does wrong to the other, fight that which does wrong, till it return to Allah’s command. Then, if it returns, make peace between them with justice and act equitably. Surely Allah loves the equitable. |
| Free Minds | And if two parties of believers battle with each other, you shall reconcile them; but if one of them aggresses against the other, then you shall fight the one aggressing until it complies with God's command. Once it complies, then you shall reconcile the two groups with justice, and be equitable; for God loves those who are equitable. |
| Qaribullah | If two parties of believers fight, reform between them. If either of them is insolent against the other, fight the insolent one till they revert to the order of Allah. If they revert, reform between them with justice, and weigh with justice. Allah loves those who weigh with justice. |
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| George Sale | If two parties of the believers contend with one another, do ye endavour to compose the matter between them: And if the one of them offer an insult unto the other, fight against that party which offered the insult, until they return unto the judgement of God; and if they do return, make peace between them with equity: And act with justice; for God loveth those who act justly. |
| JM Rodwell | If two bodies of the faithful are at war, then make ye peace between them: and if the one of them wrong the other, fight against that party which doth the wrong, until they come back to the precepts of God: if they come back, make peace between them with f |
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| Asad | Hence, if two groups of believers fall to fighting, [The expression "fighting" comprises in this context all modes of discord and contention, both in word and deed, evidently as a consequence of the slanderous rumours spoken of in verse 6 above.] make peace between them; but then, if one of the two [groups] goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; [I.e., that the believers should act as brethren (see next verse).] and if they revert, make peace between them with justice, and deal equitably [with them]: for verily, God loves those who act equitably! |
al-Hujurat 049:010
| 49:10 انما المؤمنون اخوة فاصلحوا بين اخويكم واتقوا الله لعلكم ترحمون |
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| Transliteration | Innama almu/minoona ikhwatun faaslihoo bayna akhawaykum waittaqoo Allaha laAAallakum turhamoona |
| Literal | Truly/indeed the believers (are) brothers/brethren, so correct/reconciliate between your two brothers, and fear and obey God, maybe/perhaps you attain mercy. |
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| Yusuf Ali | The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy. |
| Pickthal | The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy. |
| Arberry | The believers indeed are brothers; so set things right between your two brothers, and fear God; haply so you will find mercy. |
| Shakir | The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you. |
| Sarwar | Believers are each other's brothers. Restore peace among your brothers. Have fear of God so that perhaps you will receive mercy. |
| Khalifa | The believers are members of one family; you shall keep the peace within your family and reverence GOD, that you may attain mercy. |
| Hilali/Khan | The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy. |
| H/K/Saheeh | The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy. |
| Malik | The believers are brothers to one another, therefore, make reconciliation between your brothers and fear Allah, so that you may be shown mercy.[10] |
| QXP | The believers are but a single Brotherhood. (They are members of one family, brothers and sisters unto one another). Hence, make peace between your brothers and be mindful of Allah so that you may attain Mercy. |
| Maulana Ali | The believers are brethren so make peace between your brethren, and keep your duty to Allah that mercy may be had on you. |
| Free Minds | The believers are brothers; so reconcile between your brothers, and be aware of God, that you may receive mercy. |
| Qaribullah | Believers are indeed brothers, therefore make things right among your two brothers and fear Allah, so that you will be subject to mercy. |
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| George Sale | Verily the true believers are brethren: Wherefore reconcile your brethren; and fear God, that ye may obtain mercy. |
| JM Rodwell | Only the faithful are brethren; wherefore make peace between your brethren; and fear God, that ye may obtain mercy. |
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| Asad | All believers are but brethren. [The plural noun ikhwah ("brethren" or "brotherhood") has here, of course, a purely ideological connotation, comprising men and women alike; the same applies to the subsequent mention of "your two brethren".] Hence, [whenever they are at odds,] make peace between your two brethren, and remain conscious of God, so that you might be graced with His mercy. |
al-Hujurat 049:011
| 49:11 ياايها الذين امنوا لايسخر قوم من قوم عسى ان يكونوا خيرا منهم ولانساء من نساء عسى ان يكن خيرا منهن ولاتلمزوا انفسكم ولاتنابزوا بالالقاب بئس الاسم الفسوق بعد الايمان ومن لم يتب فاولئك هم الظالمون |
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| Transliteration | Ya ayyuha allatheena amanoo la yaskhar qawmun min qawmin AAasa an yakoonoo khayran minhum wala nisaon min nisa-in AAasa an yakunna khayran minhunna wala talmizoo anfusakum wala tanabazoo bial-alqabi bi/sa al-ismu alfusooqu baAAda al-eemani waman lam yatub faola-ika humu alththalimoona |
| Literal | You, you those who believed, a nation does not humiliate/redicule/mock , from (a) nation, maybe/perhaps that (E) they be better than them, and nor women from women, maybe/perhaps that (E) they (F) be better than them (F), and do not backbite/defame yourselves, and do not insult each other/give each other with insulting nicknames, with the nicknames/surnames . How bad (is) the debauchery's name, after the belief? And who does not repent, so those are the unjust/oppressive. |
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| Yusuf Ali | O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong. |
| Pickthal | O ye who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers. |
| Arberry | O believers, let not any people scoff at another people who may be better than they; neither let women scoff at women who may be better than themselves. And find not fault with one another, neither revile one another by nicknames. An evil name is ungodliness after belief. And whoso repents not, those -- they are the evildoers. |
| Shakir | O you who believe! let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nicknames; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust. |
| Sarwar | Believers, let not a group of you mock another. Perhaps they are better than you. Let not women mock each other; perhaps one is better than the other. Let not one of you find faults in another nor let anyone of you defame another. How terrible is the defamation after having true faith. Those who do not repent are certainly unjust. |
| Khalifa | O you who believe, no people shall ridicule other people, for they may be better than they. Nor shall any women ridicule other women, for they may be better than they. Nor shall you mock one another, or make fun of your names. Evil indeed is the reversion to wickedness after attaining faith. Anyone who does not repent after this, these are the transgressors. |
| Hilali/Khan | O you who believe! Let not a group scoff at another group, it may be that the latter are better than the former; nor let (some) women scoff at other women, it may be that the latter are better than the former, nor defame one another, nor insult one another by nicknames. How bad is it, to insult ones brother after having Faith (i.e. to call your Muslim brother (a faithful believer) as: "O sinner", or "O wicked", etc.). And whosoever does not repent, then such are indeed Zalimoon (wrong-doers, etc.). |
| H/K/Saheeh | O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent then it is those who are the wrongdoers. |
| Malik | O believers! Let no men laugh at other men who may perhaps be better than themselves; and let no woman laugh at another woman, who may perhaps be better than herself. Do not defame through sarcastic remarks about one another, nor call one another by offensive nicknames. It is an evil thing to be called by a bad name after being a believer, and those who do not repent are the ones who are the wrongdoers.[11] |
| QXP | O You who have chosen to be graced with belief! No folk shall make mockery of other folk, for they may be better than they are. Nor shall any women ridicule other women, for they may be better than they are. And neither shall you defame one another, nor insult one another by nicknames. Bad is the immoral name after attaining faith. And whoever turns not, such are the wrongdoers. |
| Maulana Ali | O you who believe, let not people laugh at people, perchance they may be better than they; nor let women (laugh) at women, perchance they may be better than they. Neither find fault with your own people, nor call one another by nick-names. Evil is a bad name after faith; and whoso turns not, these it is that are the iniquitous. |
| Free Minds | O you who believe, let not a people ridicule other people, for they may be better than they. Nor shall any women ridicule other women, for they may be better than they. Nor shall you mock one another, or call each other names. Evil indeed is the reversion to wickedness after attaining faith. And anyone who does not repent, then these are the transgressors. |
| Qaribullah | Believers, do not let people mock other people who may be better than themselves. Do not let women mock women, who may be better than themselves. Do not find fault with one another, nor abuse one another with nicknames. An evil name is disobedience after belief. Those who do not repent are the harmdoers. |
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| George Sale | O true believers, let not men laugh other men to scorn; who peradventure may be better than themselves: Neither let women laugh other women to scorn; who may possibly be better than themselves. Neither defame one another; nor call one another by opprobrious appellations. An ill name it is to be charged with wickedness, after having embraced the faith: And whoso repenteth not, they will be the unjust doers. |
| JM Rodwell | O Believers! let not men laugh men to scorn who haply may be better than themselves; neither let women laugh women to scorn who may haply be better than themselves! Neither defame one another, nor call one another by nicknames. Bad is it to be called wicke |
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| Asad | O YOU who have attained to faith! No men shall deride [other] men: it may well be that those [whom they deride] are better than themselves; and no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. [The implication is that believers, whether men or women, shall never deride one another (Zamakhshari, Baydawi).] And neither shall you defame one another, nor insult one another by [opprobrious] epithets: evil is all imputation of iniquity after [one has attained to] faith; [This applies no less to the faith of the one who insults than to that of the insulted (Razi): cf. 6:82 - "[those] who have not obscured their faith by wrongdoing".] and they who [become guilty thereof and] do not repent - it is they, they who are evildoers! |
al-Hujurat 049:012
| 49:12 ياايها الذين امنوا اجتنبوا كثيرا من الظن ان بعض الظن اثم ولاتجسسوا ولايغتب بعضكم بعضا ايحب احدكم ان ياكل لحم اخيه ميتا فكرهتموه واتقوا الله ان الله تواب رحيم |
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| Transliteration | Ya ayyuha allatheena amanoo ijtaniboo katheeran mina alththanni inna baAAda alththanni ithmun wala tajassasoo wala yaghtab baAAdukum baAAdan ayuhibbu ahadukum an ya/kula lahma akheehi maytan fakarihtumoohu waittaqoo Allaha inna Allaha tawwabun raheemun |
| Literal | You, you those who believed, avoid/distance yourselves from much of the doubt/suspicion , that truly some/part (of) the doubt/suspicion (is a) sin/crime, and do not spy/seek information (about others) and some of youdo not backbite some (each other). Does any of you love/like that (E) he eats his dead/lifeless brother's flesh ? So you hated it, and fear and obey God, that truly God (is) forgiving, merciful. |
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| Yusuf Ali | O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...But fear Allah: For Allah is Oft-Returning, Most Merciful. |
| Pickthal | O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful. |
| Arberry | O believers, eschew much suspicion; some suspicion is a sin. And do not spy, neither backbite one another; would any of you like to eat the flesh of his brother dead? You would abominate it. And fear you God; assuredly God turns, and He is All-compassionate. |
| Shakir | O you who believe! avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful. |
| Sarwar | Believers, stay away from conjecture; acting upon some conjecture may lead to sin. Do not spy on one another or back-bite. Would any of you like to eat the disgusting dead flesh of your brother? Have fear of God; God accepts repentance and is All-merciful. |
| Khalifa | O you who believe, you shall avoid any suspicion, for even a little bit of suspicion is sinful. You shall not spy on one another, nor shall you backbite one another; this is as abominable as eating the flesh of your dead brother. You certainly abhor this. You shall observe GOD. GOD is Redeemer, Most Merciful. |
| Hilali/Khan | O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting) . And fear Allah. Verily, Allah is the One Who accepts repentance, Most Merciful. |
| H/K/Saheeh | O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful. |
| Malik | O believers! Avoid immoderate suspicion, for in some cases suspicion is a sin. Do not spy on one another, nor backbite one another (to say something about another behind ones back that if one hears it, dislikes it). Would any of you like to eat the flesh of his dead brother? Surely you would abhor it. Fear Allah; for Allah is the Accepter of repentance, Merciful.[12] |
| QXP | O You who have chosen to be graced with belief! Avoid much suspicion and guesswork. For, behold, some of such suspicion and guesswork deplete your communal energy. And spy not upon one another, nor shall you backbite one another. Would any of you like to eat the flesh of his dead brother? Nay, you would detest it! Be mindful of Allah. Verily, Allah is Relenting, Merciful. |
| Maulana Ali | O you who believe, avoid most of suspicion, for surely suspicion in some cases is sin; and spy not nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? You abhor it! And keep your duty to Allah, surely Allah is Oft-returning (to mercy), Merciful. |
| Free Minds | O you who believe, you shall avoid much suspicion, for some suspicion is sinful. And do not spy on one another, nor shall you backbite one another. Would one of you enjoy eating the flesh of his dead brother? You certainly would hate this. You shall observe God. God is Redeemer, Merciful. |
| Qaribullah | Believers, abstain from most suspicion, some suspicion is a sin. Neither spy nor backbite one another would any of you like to eat the flesh of his dead brother? Surely, you would loathe it. Fear Allah, without doubt Allah turns (in mercy) and He is the Merciful. |
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| George Sale | O true believers, carefully avoid entertaining a suspicion of another: For some suspicions are a crime. Inquire not too curiously into other mens failings: Neither let the one of you speak ill of another in his abscence. Would any of you desire to eat the flesh of his dead brother? Surely ye would abhor it. And fear God: For God is easy to be reconciled, and merciful. |
| JM Rodwell | O Believers! avoid frequent suspicions, for some suspicions are a crime; and pry not: neither let the one of you traduce another in his absence. Would any one of you like to eat the flesh of his dead brother? Surely ye would loathe it. And fear ye God: for |
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| Asad | O you who have attained to faith! Avoid most guesswork [about one another] [I.e., guesswork that may lead to unfounded suspicion of another person's motives: see note on 24:19.] - for, behold, some of [such] guesswork is [in itself] a sin; and do not spy upon one another, and neither allow yourselves to speak ill of one another behind your backs. Would any of you like to eat the flesh of his dead brother? Nay, you would loathe it! And be conscious of God. Verily, God is an acceptor of repentance, a dispenser of grace! |
al-Hujurat 049:013
| 49:13 ياايها الناس انا خلقناكم من ذكر وانثى وجعلناكم شعوبا وقبائل لتعارفوا ان اكرمكم عند الله اتقاكم ان الله عليم خبير |
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| Transliteration | Ya ayyuha alnnasu inna khalaqnakum min thakarin waontha wajaAAalnakum shuAAooban waqaba-ila litaAAarafoo inna akramakum AAinda Allahi atqakum inna Allaha AAaleemun khabeerun |
| Literal | You, you the people, that We created you from a male and a female, and We made/created you (into) nations/communities and groups/tribes to know each other, that truly (the) most honoured/kind of you at God (is) your most fearing and obeying, that truly God (is) knowledgeable, expert/experienced. |
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| Yusuf Ali | O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). |
| Pickthal | O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. |
| Arberry | O mankind, We have created you male and female, and appointed you races and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most godfearing of you. God is All-knowing, All-aware. |
| Shakir | O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware. |
| Sarwar | People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of God is the most pious of you. God is All-knowing and All-aware. |
| Khalifa | O people, we created you from the same male and female, and rendered you distinct peoples and tribes, that you may recognize one another. The best among you in the sight of GOD is the most righteous. GOD is Omniscient, Cognizant. |
| Hilali/Khan | O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has At-Taqwa (i.e. one of the Muttaqoon (pious - see V.2:2). Verily, Allah is All-Knowing, All-Aware. |
| H/K/Saheeh | O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. |
| Malik | O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes that you might get to know one another. Surely the noblest of you in the sight of Allah is he who is the most righteous. Allah is All-Knowledgeable, All-Aware.[13] |
| QXP | O Mankind! Behold, We have created you male and female, and have made you nations and tribes so that you might (affectionately) come to know one another. Verily, the most honored among you, in the Sight of Allah, is the one who lives most upright. Behold, Allah is Knower, Aware. ('Min zakarinwwa untha' = Of a kind that is male, and of a kind that is female = Male and female = Some of you are men and some of you are women. On this note I find myself in agreement with M. Pickthall). |
| Maulana Ali | O mankind, surely We have created you from a male and a female, and made you tribes and families that you may know each other. Surely the noblest of you with Allah is the most dutiful of you. Surely Allah is Knowing, Aware. |
| Free Minds | O mankind, We created you from a male and female, and We made you into nations and tribes, that you may know one another. Surely, the most honourable among you in the sight of God is the most righteous. God is Knowledgeable, Expert. |
| Qaribullah | People, We have created you from a male and a female, and made you into nations and tribes that you might know one another. The noblest of you before Allah is the most righteous of you. Allah is the Knower, the Aware. |
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| George Sale | O men, verily We have created you of a male and a female; and We have ditributed you into nations, and tribes, that ye might know one another. Verily the most honourable of you, in the sight of God, is the most pious of you: And God is wise and knowing. |
| JM Rodwell | O men! verily, we have created you of a male and a female; and we have divided you into peoples and tribes that ye might have knowledge one of another. Truly, the most worthy of honour in the sight of God is he who feareth Him most. Verily, God is Knowing, |
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| Asad | O men! Behold, We have created you all out of a male and a female, [I.e., "We have created every one of you out of a father and a mother" (Zamakhshari, Razi, Baydawi) - implying that this equality of biological origin is reflected in the equality of the human dignity common to all.] and have made you into nations and tribes, so that you might come to know one another. [I.e., know that all belong to one human family, without any inherent superiority of one over another (Zamakhshari). This connects with the exhortation, in the preceding two verses, to respect and safeguard each other's dignity. In other words, men's evolution into "nations and tribes" is meant to foster rather than to diminish their mutual desire to understand and appreciate the essential human oneness underlying their outward differentiations; and, correspondingly, all racial, national or tribal prejudice (asabiyyah) is condemned - implicitly in the Quran, and most explicitly by the Prophet (see second half of note on 28:15). In addition, speaking of people's boasting of their national or tribal past, the Prophet said: "Behold, God has removed from you the arrogance of pagan ignorance (jahiliyyah) with its boast of ancestral glories. Man is but a God-conscious believer or an unfortunate sinner. All people are children of Adam, and Adam was created out of dust." (Fragment of a hadith quoted by Tirmidhi and Abu Daud, on the authority of Abu Hurayrah.)] Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware. |
al-Hujurat 049:014
| 49:14 قالت الاعراب امنا قل لم تؤمنوا ولكن قولوا اسلمنا ولما يدخل الايمان في قلوبكم وان تطيعوا الله ورسوله لايلتكم من اعمالكم شيئا ان الله غفور رحيم |
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| Transliteration | Qalati al-aAArabu amanna qul lam tu/minoo walakin qooloo aslamna walamma yadkhuli al-eemanu fee quloobikum wa-in tuteeAAoo Allaha warasoolahu la yalitkum min aAAmalikum shay-an inna Allaha ghafoorun raheemun |
| Literal | The Arabs (often mistranslated as nomads or Bedouins, refer to 48:16) said: "We believed." Say: "You did not believe, and but say: 'We submitted/became Moslem ' and the faith/belief did not (E) enter in your hearts/minds . And if you obey God and His messenger He does not reduce/diminish you a thing from your deeds , that truly God (is) forgiving, merciful." |
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| Yusuf Ali | The desert Arabs say, "We believe." Say, "Ye have no faith; but ye (only)say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful." |
| Pickthal | The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful. |
| Arberry | The Bedouins say, 'We believe.' Say: 'You do not believe; rather say, "We surrender"; for belief has not yet entered your hearts. If you obey God and His Messenger, He will not diminish you anything of your works. God is All-forgiving, All-compassionate.' |
| Shakir | The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Messenger, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful. |
| Sarwar | The bedouin Arabs have said, "We are believers." Tell them, "You are not believers, but you should say that you are Muslims. In fact, belief has not yet entered your hearts. If you obey God and His Messenger, nothing will be reduced from your deeds. God is All-forgiving and All-merciful. |
| Khalifa | The Arabs said, "We are Mu'mens (believers)." Say, "You have not believed; what you should say is, `We are Muslims (submitters),' until belief is established in your hearts." If you obey GOD and His messenger, He will not put any of your works to waste. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | The bedouins say: "We believe." Say: "You believe not but you only say, We have surrendered (in Islam), for Faith has not yet entered your hearts. But if you obey Allah and His Messenger (SAW), He will not decrease anything in reward for your deeds. Verily, Allah is Oft-Forgiving, Most Merciful." |
| H/K/Saheeh | The bedouins say, "We have believed." Say, You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful." |
| Malik | The beduin Arabs say: "We have believed." Tell them: "You have not believed; rather say 'We have become Muslims;' for faith has not yet found its way into your hearts. If you obey Allah and His Messenger, He will not deny you the reward of your deeds; surely Allah is Forgiving, Merciful."[14] |
| QXP | The Bedouins say, "We have attained belief." Say (O Prophet), "You have not yet attained belief, but rather say, 'We have submitted (to the System)', for the Faith has not yet entered your hearts. Yet, if you obey Allah and His Messenger, He will not diminish (the reward of) any of your works. Verily, Allah is Forgiving, Merciful." |
| Maulana Ali | The dwellers of the desert say: We believe. Say: You believe not, but say, We submit; and faith has not yet entered into your hearts. And if you obey Allah and His Messenger, He will not diminish aught of your deeds. Surely Allah is Forgiving, Merciful. |
| Free Minds | The Nomads said: "We believe." Say: "You have not believed; but you should Say: 'We have surrendered', for belief has not yet entered into your hearts." If you obey God and His messenger, He will not put any of your works to waste. God is Forgiver, Merciful. |
| Qaribullah | The Arabs declare: 'We believe. ' Say: 'You do not', rather, say: 'we submit, ' because belief has not yet found its way into your hearts. If you obey Allah and His Messenger, He will not reduce a thing from of your deeds. Allah is the Forgiving and the Most Merciful. |
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| George Sale | The Arabs of the desert say, we believe. Answer, ye do by no means believe; but say, we have embraced Islam: For the faith hath not yet entered into your hearts. If ye obey God and his Apostle, He will not defraud you of any part of the merit of your works: For God is inclined to forgive, and merciful. |
| JM Rodwell | The Arabs of the desert say, "We believe." Say thou: Ye believe not; but rather say, "We profess Islam;" for the faith hath not yet found its way into your hearts. But if ye obey God and His Apostle, he will not allow you to lose any of your actions: for G |
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| Asad | THE BEDOUIN say, "We have attained to faith." Say [unto them, O Muhammad]: "You have not [yet] attained to faith; you should [rather] say, `We have [outwardly] surrendered' - for [true] faith has not yet entered your hearts. [Inasmuch as this is evidently an allusion to the intense tribalism of the bedouin and their "pride of descent" (Razi), the above verse connects with the preceding condemnation of all tribal preferences and prejudices, and with the call for their abandonment as a prerequisite of true faith. Primarily, this relates to the bedouin contemporaries of the Prophet, but its import is general and timeless.] But if you [truly] pay heed unto God and His Apostle, He will not let the least of your deeds go to waste: [I.e., "your own deeds, in distinction from the supposed `glorious deeds' of your ancestors, which count for nothing in His sight".] for, behold, God is much-forgiving, a dispenser of grace." |
al-Hujurat 049:015
| 49:15 انما المؤمنون الذين امنوا بالله ورسوله ثم لم يرتابوا وجاهدوا باموالهم وانفسهم في سبيل الله اولئك هم الصادقون |
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| Transliteration | Innama almu/minoona allatheena amanoo biAllahi warasoolihi thumma lam yartaboo wajahadoo bi-amwalihim waanfusihim fee sabeeli Allahi ola-ika humu alssadiqoona |
| Literal | Truly/indeed the believers (are) those who believed with (in) God and His messenger, then they did not doubt/be suspicious, and they struggled/did their utmost with their properties/possessions and themselves in God's way/path , those, they are the truthful. |
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| Yusuf Ali | Only those are Believers who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones. |
| Pickthal | The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere. |
| Arberry | The believers are those who believe in God and His Messenger, then have not doubted, and have struggled with their possessions and their selves in the way of God; those -- they are the truthful ones. |
| Shakir | The believers are only those who believe in Allah and His Messenger then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones. |
| Sarwar | The believers are those who believe in God and His Messenger, who do not change their belief into doubt and who strive hard for the cause of God with their property and persons. They are the truthful ones". |
| Khalifa | Mu'mens (believers) are those who believe in GOD and His messenger, then attain the status of having no doubt whatsoever, and strive with their money and their lives in the cause of GOD. These are the truthful ones. |
| Hilali/Khan | Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allah. Those! They are the truthful. |
| H/K/Saheeh | The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. |
| Malik | The true believers are those who believe in Allah and His Messenger, then never doubt; and make Jihad (exert their efforts) with their wealth and their persons in the cause of Allah. Such are the ones who are truthful in their claim to be the believers.[15] |
| QXP | The believers are only those who believe in Allah and His Messenger, and then, have left behind all doubt, and who strive with their belongings and their persons in the Cause of Allah. It is they, they who confirm their word with action. |
| Maulana Ali | The believers are those only who believe in Allah and His Messenger, then they doubt not, and struggle hard with their wealth and their lives in the way of Allah. Such are the truthful ones. |
| Free Minds | Believers are those who believe in God and His messenger, then they became without doubt, and they strive with their money and their lives in the cause of God. These are the truthful ones. |
| Qaribullah | The believers are those who believe in Allah and His Messenger and have not doubted, and who struggled in His Way with their possessions and themselves. Such are those who are truthful. |
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| George Sale | Verily the true believers are those only who believe in God and his Apostle, and afterwards doubt not; and who employ their substance and their persons in the defence of God's true religion: These are they who speak sincerely. |
| JM Rodwell | The true believers are those only who believe in God and His Apostle, and afterwards doubt not; and who contend with their substance and their persons on the path of God. These are the sincere. |
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| Asad | [Know that true] believers are only those who have attained to faith in God and His Apostle and have left all doubt behind, [Lit., "and thereafter have had no doubt".] and who strive hard in God's cause with their possessions and their lives: it is they, they who are true to their word! |
al-Hujurat 049:016
| 49:16 قل اتعلمون الله بدينكم والله يعلم مافي السماوات ومافي الارض والله بكل شئ عليم |
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| Transliteration | Qul atuAAallimoona Allaha bideenikum waAllahu yaAAlamu ma fee alssamawati wama fee al-ardi waAllahu bikulli shay-in AAaleemun |
| Literal | Say: "Do you teach/instruct/inform God with your religion, and God knows what (is) in the skies/space and what (is) in the earth/Planet Earth, and God (is) with every thing knowledgeable?" |
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| Yusuf Ali | Say: "What! Will ye instruct Allah about your religion? But Allah knows all that is in the heavens and on earth: He has full knowledge of all things. |
| Pickthal | Say (unto them, O Muhammad): Would ye teach Allah your religion, when Allah knoweth all that is in the heavens and all that is in the earth, and Allah is Aware of all things? |
| Arberry | Say: 'What, would you teach God what your religion is, and God knows what is in the heavens and what is in the earth? And God has knowledge of everything.' |
| Shakir | Say: Do you apprise Allah of your religion, and Allah knows what is in the heavens and what is in the earth; and Allah is Cognizant of all things. |
| Sarwar | (Muhammad), say, "Do you teach God about your religion? God knows whatever is in the heavens and the earth. He has the knowledge of all things". |
| Khalifa | Say, "Are you informing GOD about your religion? GOD knows everything in the heavens and the earth. GOD is Omniscient." |
| Hilali/Khan | Say: "Will you inform Allah about your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-Aware of everything. |
| H/K/Saheeh | Say, "Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?" |
| Malik | O Prophet say to those who claim to have believed: "Do you apprise Allah of your religion? Whereas, Allah knows all that is in the heavens and the earth and He has full knowledge of everything."[16] |
| QXP | Say, "Do you inform Allah of your religiousness when Allah knows all that is in the heavens and all that is in the earth?" And Allah is Knower of all things. |
| Maulana Ali | Say: Would you apprise Allah of your religion? and Allah knows what is in the heavens and what is in the earth. And Allah is Knower of all things. |
| Free Minds | Say: "Are you teaching God about your system while God knows everything in the heavens and the Earth? God is knowledgeable of all things." |
| Qaribullah | Say: 'Would you teach Allah what your religion is, when Allah knows all that is in the heavens and the earth? ' Allah has knowledge of all things. |
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| George Sale | Say, will ye inform God concerning your religion? But God knoweth whatever is in heaven and in earth: For God is omniscient. |
| JM Rodwell | SAY: Will ye teach God about your religion? when God knoweth whatever is in the Heavens and on the Earth: yea, God hath knowledge of all things. |
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| Asad | Say: "Do you, perchance, [want to] inform God of [the nature of] your faith [Like the preceding passage, this, too, is addressed in the first instance to certain contemporaries of the Prophet, but its meaning extends to all people, at all times, who think that their mere profession of faith and outward adherence to its formalities makes them "believers".] - although God knows all that is in the heavens and all that is on earth? Indeed, God has full knowledge of everything!" |
al-Hujurat 049:017
| 49:17 يمنون عليك ان اسلموا قل لاتمنوا على اسلامكم بل الله يمن عليكم ان هداكم للايمان ان كنتم صادقين |
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| Transliteration | Yamunnoona AAalayka an aslamoo qul la tamunnoo AAalayya islamakum bali Allahu yamunnu AAalaykum an hadakum lil-eemani in kuntum sadiqeena |
| Literal | They brag on (to) you that (E) they submitted/became Moslem , Say: "Do not brag on (to) me (about) your submission/Islam , but God blesses on you that (E) He guided you to the faith/belief if you were truthful." |
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| Yusuf Ali | They impress on thee as a favour that they have embraced Islam. Say, "Count not your Islam as a favour upon me: Nay, Allah has conferred a favour upon you that He has guided you to the faith, if ye be true and sincere. |
| Pickthal | They make it a favour unto thee (Muhammad) that they have surrendered (unto Him). Say: Deem not your Surrender a favour unto me; but Allah doth confer a favour on you, inasmuch as He hath led you to the Faith, if ye are earnest. |
| Arberry | They count it as a favour to thee that they have surrendered! Say: 'Do not count your surrendering as a favour to me; nay, but rather God confers a favour upon you, in that He has guided you to belief, if it be that you are truthful. |
| Shakir | They think that they lay you under an obligation by becoming Muslims. Say: Lay me not under obligation by your Islam: rather Allah lays you under an obligation by guiding you to the faith if you are truthful. |
| Sarwar | (The bedouins tell you that) you owe them (a great deal) for their embracing Islam. Tell them, "You are not doing me any favors by embracing Islam. In fact, it is God who has done you a great favor by guiding you to the faith. (Think about this) if you are people of truth. |
| Khalifa | They act as if they are doing you a favor by embracing Submission! Say, "You are not doing me any favors by embracing Submission. GOD is the One who is doing you a great favor by guiding you to the faith, if you are sincere." |
| Hilali/Khan | They regard as favour upon you (O Muhammad SAW) that they have embraced Islam. Say: "Count not your Islam as a favour upon me. Nay, but Allah has conferred a favour upon you, that He has guided you to the Faith, if you indeed are true. |
| H/K/Saheeh | They consider it a favor to you that they have accepted Islam. Say, "Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful." |
| Malik | They think they have conferred upon you a favor by embracing Islam. Tell them: "You have conferred upon me no favor by accepting Islam. It was Allah Who has conferred a favor upon you in guiding you to the true faith; admit this, if you are men of truth.[17] |
| QXP | Some people act as if they are doing you a favor by embracing Islam. Say, "Deem not that your Islam is a favor upon me. Nay, it is Allah Who bestows a favor upon you as He has led you to the Faith, if you be true and sincere." |
| Maulana Ali | They presume to lay thee under an obligation by becoming Muslims. Say: Lay me not under an obligation by your Islam; rather Allah lays you under an obligation by guiding you to the faith, if you are truthful. |
| Free Minds | They think they are doing you a favour by having surrendered! Say: "Do not think you are doing me any favours by your surrender. For it is God who is doing you a favour that He has guided you to the faith, if you are being true." |
| Qaribullah | They regard it as a favor to you that they have submitted! Say: 'Do not regard your submission as a favor to me, rather, it is Allah who bestows upon you a favor by guiding you to belief, if you are truthful. ' |
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| George Sale | They upbraid thee that they have embraced Islam. Answer, upbraid me not with your having embraced Islam: Rather God upbraideth you, that He hath directed you to the faith; if ye speak sincerely. |
| JM Rodwell | They taunt thee with their having embraced Islam. SAY: Taunt me not with your having embraced Islam: God rather taunteth you with His having guided you to the faith: acknowledge this if ye are sincere. |
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| Asad | Many people [Lit., "They" (see preceding note).] think that they have bestowed a favour upon thee [O Prophet] by having surrendered [to thee]. [I.e., "by professing to be thy followers".] Say thou: "Deem not your surrender a favour unto me: nay, but it is God who bestows a favour upon you by showing you the way to faith - if you are true to your word!" |
al-Hujurat 049:018
| 49:18 ان الله يعلم غيب السماوات والارض والله بصير بما تعملون |
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| Transliteration | Inna Allaha yaAAlamu ghayba alssamawati waal-ardi waAllahu baseerun bima taAAmaloona |
| Literal | That truly God knows the skies'/space's and the earth's/Planet Earth's absent/invisible , and God (is) seeing/understanding , with what you make/do 381 |
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| Yusuf Ali | "Verily Allah knows the secrets of the heavens and the earth: and Allah Sees well all that ye do." |
| Pickthal | Lo! Allah knoweth the Unseen of the heavens and the earth. And Allah is Seer of what ye do. |
| Arberry | God knows the Unseen of the heavens and of the earth; and God sees the things you do.' |
| Shakir | Surely Allah knows the unseen things of the heavens and the earth; and Allah sees what you do. |
| Sarwar | God knows whatever is unseen in the heavens and in the earth. He is Well Aware of what you do". |
| Khalifa | GOD knows all the secrets in the heavens and the earth; GOD is Seer of everything you do. |
| Hilali/Khan | Verily, Allah knows the unseen of the heavens and the earth. And Allah is the All-Seer of what you do. |
| H/K/Saheeh | Indeed, Allah knows the unseen [aspects] of the heavens and the earth. And Allah is Seeing of what you do. 50-Surah Qaf Bismillahir Raúmanir-Raúeem |
| Malik | Surely Allah knows the secrets of the heavens and the earth; and Allah is watching all your actions."[18] |
| QXP | Verily, Allah knows the Unseen of the heavens and the earth, and Allah is Seer of all that you do. |
| Maulana Ali | Surely Allah knows the unseen of the heavens and the earth. And Allah is Seer of what you do. |
| Free Minds | Surely, God knows all the unseen in the heavens and the Earth; God is Seer of everything you do. |
| Qaribullah | Indeed, Allah knows the Unseen of the heavens and the earth, and Allah is the Seer of what you do. ' |
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| George Sale | Verily God knoweth the secrets of heaven and earth: And God beholdeth that which ye do. |
| JM Rodwell | Verily, God knoweth the secrets of the Heavens and of the Earth: and God beholdeth what ye do. |
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| Asad | Verily, God knows the hidden reality of the heavens and the earth; and God sees all that you do. |
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