| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | 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. | 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! | 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. | swr+ alHjrat bsm allh alrHmn alrHym ? yaayha alXyn amnwa latqdmwa byn ydy allh wrswlh watqwa allh an allh smy` `lym | |||
| 2. * | 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. | 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. | 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. | yaayha alXyn amnwa latrf`wa aSwatkm fwq Swt alnby wlatjhrwa lh balqwl kjhr b`Dkm lb`D an tHbT a`malkm wantm lat$`rwn | |||
| 3. * | 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. | 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. | 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. | an alXyn yGDwn aSwathm `nd rswl allh awlYk alXyn amtHn allh qlwbhm lltqwi lhm mGfr+ wajr `Zym | |||
| 4. * | Those who shout out to thee from without the inner apartments - most of them lack understanding. | 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.)] | That truly those who call you from behind the rooms/chambers, most of them do not reason/comprehend. | an alXyn ynadwnk mn wra' alHjrat akxrhm lay`qlwn | |||
| 5. * | 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. | 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. | 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. | wlw anhm Sbrwa Hti tKrj alyhm lkan Kyra lhm wallh Gfwr rHym | |||
| 6. * | 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. | 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.] | 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. | yaayha alXyn amnwa an ja'km fasq bnba ftbynwa an tSybwa qwma bjhal+ ftSbHwa `li maf`ltm nadmyn | |||
| 7. * | 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;- | 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 | 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. | wa`lmwa an fykm rswl allh lw yTy`km fy kxyr mn alamr l`ntm wlkn allh Hbb alykm alayman wzynh fy qlwbkm wkrh alykm alkfr walfswq wal`Syan awlYk hm alra$dwn | |||
| 8. * | A Grace and Favour from Allah. and Allah is full of Knowledge and Wisdom. | through God's bounty and favour; and God is all-knowing, truly wise. | Grace/favour from God and a goodness, and God (is) knowledgeable, wise/judicious. | fDla mn allh wn`m+ wallh `lym Hkym | |||
| 9. * | 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). | 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! | 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. | wan TaYftan mn almWmnyn aqttlwa faSlHwa bynhma fan bGt aHdahma `li alaKri fqatlwa alty tbGy Hti tfyY ali amr allh fan fa't faSlHwa bynhma bal`dl waqsTwa an allh yHb almqsTyn | |||
| 10. * | 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. | 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. | Truly/indeed the believers (are) brothers/brethren, so correct/reconciliate between your two brothers, and fear and obey God, maybe/perhaps you attain mercy. | anma almWmnwn aKw+ faSlHwa byn aKwykm watqwa allh l`lkm trHmwn | |||
| 11. * | 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. | 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! | 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. | yaayha alXyn amnwa laysKr qwm mn qwm `si an ykwnwa Kyra mnhm wlansa' mn nsa' `si an ykn Kyra mnhn wlatlmzwa anfskm wlatnabzwa balalqab bYs alasm alfswq b`d alayman wmn lm ytb fawlYk hm alZalmwn | |||
| 12. * | 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. | 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! | 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. | yaayha alXyn amnwa ajtnbwa kxyra mn alZn an b`D alZn axm wlatjsswa wlayGtb b`Dkm b`Da ayHb aHdkm an yakl lHm aKyh myta fkrhtmwh watqwa allh an allh twab rHym | |||
| 13. * | 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). | 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. | 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. | yaayha alnas ana Klqnakm mn Xkr wanxi wj`lnakm $`wba wqbaYl lt`arfwa an akrmkm `nd allh atqakm an allh `lym Kbyr | |||
| 14. * | 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." | 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." | 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." | qalt ala`rab amna ql lm tWmnwa wlkn qwlwa aslmna wlma ydKl alayman fy qlwbkm wan tTy`wa allh wrswlh layltkm mn a`malkm $yYa an allh Gfwr rHym | |||
| 15. * | 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, Were We then weary with the first Creation, that they should be in confused doubt about a new Creation? | [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! | 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. | anma almWmnwn alXyn amnwa ballh wrswlh xm lm yrtabwa wjahdwa bamwalhm wanfshm fy sbyl allh awlYk hm alSadqwn | |||
| 16. * | 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. | 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!" | 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?" | ql at`lmwn allh bdynkm wallh y`lm mafy alsmawat wmafy alarD wallh bkl $Y `lym | |||
| 17. * | 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. | 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!" | 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." | ymnwn `lyk an aslmwa ql latmnwa `li aslamkm bl allh ymn `lykm an hdakm llayman an kntm Sadqyn | |||
| 18. * | "Verily Allah knows the secrets of the heavens and the earth: and Allah Sees well all that ye do." | Verily, God knows the hidden reality of the heavens and the earth; and God sees all that you do. | 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 | an allh y`lm Gyb alsmawat walarD wallh bSyr bma t`mlwn | |||