| 49:1 | Transliteration Ya ayyuha allatheena amanoola tuqaddimoo bayna yadayi Allahi warasoolihi wattaqooAllaha inna Allaha sameeAAun AAaleem Sahih International O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah . Indeed, Allah is Hearing and Knowing. Muhsin 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. 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. Dr. Ghali O you who have believed, be not forward before (Literally: between the Two Hands of) Allah and His Me- ssenger, (i.e., do not ant) and be pious to Allah; surely Allah is Ever-Hearing, Ever-Knowing. Tafsir al-Jalalayn O you who believe, do not venture ahead of (tuqaddim?, [derives] from qaddama, with the sense of [the 5th form] taqaddama), that is to say, do not come forward with any [unwarranted] saying or deed [ahead of], God and His Messenger, the one communicating [the Message] from Him, that is to say, without their permission, and fear God. Surely God is Hearer, of your sayings, Knower, of your deeds: this was revealed regarding the dispute between Ab? Bakr and ‘Umar, may God be pleased with them both, in the presence of the Prophet (s), over the appointment of al-Aqra‘ b. H?bis or al-Qa‘q?‘ b. Ma‘bad as commander [of his tribe]. | | 49:2 | Transliteration Ya ayyuha allatheena amanoola tarfaAAoo aswatakum fawqa sawti annabiyyiwala tajharoo lahu bilqawli kajahri baAAdikumlibaAAdin an tahbata aAAmalukumwaantum la tashAAuroon Sahih International 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. Muhsin 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. 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. Dr. Ghali O you who have believed, do not raise your voices above the Prophet's voice, and do not be loud in your speech to him, as you are loud to one another, (Literally: as some of you are loud to (some) others) (for fear) that your deeds would be frustrated, while you are not aware. Tafsir al-Jalalayn The following was revealed regarding those who raised their voices in the presence of the Prophet (s): O you who believe, do not raise your voices — when you [want to] speak — above the voice of the Prophet, when he is speaking, and do not shout words at him, when you [wish to] confide in him, as you shout to one another, but [speak] lower than that, out of reverence for him, lest your works should be invalidated without your being aware, that is to say, for fear of this [happening] as a result of the raising of voices and the shouting mentioned. | | 49:3 | Transliteration Inna allatheena yaghuddoona aswatahumAAinda rasooli Allahi ola-ika allatheenaimtahana Allahu quloobahum littaqwalahum maghfiratun waajrun AAatheem Sahih International 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. Muhsin Khan Verily! Those who lower their voices in the presence of Allah's Messenger (SAW), they are the ones whose hearts Allah has tested for piety. For them is forgiveness and a great reward. 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. Dr. Ghali Surely (the ones) who tone down their voices in the presence of the Messenger of Allah, those are they whose hearts Allah has tested for piety; they will have forgiveness and a magnificent reward. Tafsir al-Jalalayn The following was revealed regarding those who used to lower their voices in the presence of the Prophet (s), such as Ab? Bakr, ‘Umar and others, may God be pleased with [all of] them: Truly those who lower their voices in the presence of God’s Messenger — they are the ones whose hearts God has tested for God-fearing, that is to say, [He has tested them] so that this [fear of God] may manifest itself in them. For them will be forgiveness and a great reward: Paradise. | | 49:4 | Transliteration Inna allatheena yunadoonaka minwara-i alhujurati aktharuhum layaAAqiloon Sahih International Indeed, those who call you, [O Muhammad], from behind the chambers - most of them do not use reason. Muhsin Khan Verily! Those who call you from behind the dwellings, most of them have no sense. Yusuf Ali Those who shout out to thee from without the inner apartments - most of them lack understanding. Dr. Ghali Surely (the ones) who call out to you from beyond the apartments, most of them do not consider. Tafsir al-Jalalayn The following was revealed regarding a group of people who came to see the Prophet (s) during the midday [resting] period while he was in his house, and called out to him: Truly those who call you from behind the apartments, the [private] chambers of his womenfolk (hujur?t is the plural of hujra, which is an area of ground on which stones are laid [yuhjaru ‘alayhi] to form a wall or the like), and it happened that each one of them called out, in that rough and crude Bedouin manner, from behind one of the apartments, as they did not know in which apartment he was, most of them do not understand, given the way in which they acted, your exalted status and the reverence that befits it. | | 49:5 | Transliteration Walaw annahum sabaroo hattatakhruja ilayhim lakana khayran lahum wallahughafoorun raheem Sahih International 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. Muhsin 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. 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. Dr. Ghali And if only they (waited) patiently, until you go out to them, that would be more charitable (i.e., better) for them; and Allah is Ever-Forgiving, Ever-Merciful. Tafsir al-Jalalayn And had they been patient (annahum, ‘they’, has independent status, on account of inceptiveness; alternatively, it is said to govern an implied verb such as thabata, ‘had [their patience] been maintained’) until you came out to them, it would have been better for them; and God is Forgiving, Merciful, to those of them who repent. | | 49:6 | Transliteration Ya ayyuha allatheena amanooin jaakum fasiqun binaba-in fatabayyanoo an tuseebooqawman bijahalatin fatusbihoo AAala mafaAAaltum nadimeen Sahih International 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. Muhsin 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. 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. Dr. Ghali O you who have believed, in case an immoral (person) comes to you with a tiding, then (ascertain) the evidence, for that you may afflict a people in ignorance, (and) then you become remorseful for what you have performed. Tafsir al-Jalalayn The following was revealed regarding al-Wal?d b. ‘Uqba whom the Prophet had sent to the Ban? al-Mustaliq in order to ascertain [their loyalty to Islam]. He already feared them on account of an old feud between him and them from the time of pagandom [before Islam], and so [upon seeing them come out to him] he returned and claimed that they had refused to give the voluntary alms and intended to kill him. And just as the Prophet (s) was making plans to raid them, they came to him to disavow what he [al-Wal?d] had said about them: O you who believe, if a reprobate should come to you with some tiding, some piece of information, verify [it], [ascertain] his truthfulness from his mendacity (fa-tabayyan?: a variant reading has fa-tathabbat?, from al-thab?t, ‘to ascertain’), lest you injure a folk (an tus?b? qawman, an object denoting reason), that is to say, for fear of this [happening], out of ignorance (bi-jah?latin is a circumstantial qualifier referring to the subject [of the verb]), that is to say while you are ignorant; and then become remorseful of what you have perpetrated, erroneously against that folk. After they had returned to their homelands, the Prophet (s) sent Kh?lid [b. al-Wal?d] to them, who observed only obedience and goodness in them and [later] informed the Prophet of this. | | 49:7 | Transliteration WaAAlamoo anna feekum rasoola Allahilaw yuteeAAukum fee katheerin mina al-amri laAAanittum walakinnaAllaha habbaba ilaykumu al-eemanawazayyanahu fee quloobikum wakarraha ilaykumu alkufra walfusooqawalAAisyana ola-ika humu arrashidoon Sahih International 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. Muhsin 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, 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;- Dr. Ghali And know that among you is the Messenger of Allah. If he obeyed you in much of the Command, (or: affair) you would indeed be distressed. But Allah has made you love belief, and adorned it (i.e., made it attractive) in your hearts, and He has made disbelief, and (evident) immorality, and allstubborn disobedience hateful to you. Those are they who are the right- minded. Tafsir al-Jalalayn And know that the Messenger of God is among you, so do not speak falsehood, for God will inform him of the [real] state of affairs. If he were to obey you in many matters, which you communicate contrary to reality, so that the necessary [evil] consequences ensue, you would surely be in trouble, you would earn in addition to that sin, the sin for the consequences that ensue [from your error]. But God has endeared faith to you, adorning your hearts with it, and He has made odious to you disbelief and immorality and disobedience ([an instance of] suppletion with respect to import, as opposed to [lexical] form; for the one to whom ‘faith has been endeared …’ and so forth, will naturally be dissimilar in character to the mentioned [reprobate]). Those (there is here a shift from the second [to the third] person address) — they are the right-minded, the ones firmly established upon [the way of] their religion; | | 49:8 | Transliteration Fadlan mina Allahi waniAAmatanwallahu AAaleemun hakeem Sahih International [It is] as bounty from Allah and favor. And Allah is Knowing and Wise. Muhsin Khan (This is) a Grace from Allah and His Favour. And Allah is All-Knowing, All-Wise. Yusuf Ali A Grace and Favour from Allah; and Allah is full of Knowledge and Wisdom. Dr. Ghali By a Grace from Allah and a Favor; and Allah is Ever-Knowing, Ever-Wise. Tafsir al-Jalalayn [that is] a favour from God (fadlan is a verbal noun, in the accusative because of the implied verbal action, that is, afdala, ‘He gives a favour’) and a grace, from Him, and God is Knower, of them, Wise, in His bestowal of graces on them. | | 49:9 | Transliteration Wa-in ta-ifatani minaalmu/mineena iqtataloo faaslihoo baynahumafa-in baghat ihdahuma AAala al-okhrafaqatiloo allatee tabghee hatta tafee-a ilaamri Allahi fa-in faat faaslihoobaynahuma bilAAadli waaqsitoo inna Allahayuhibbu almuqsiteen Sahih International 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. Muhsin 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. 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). Dr. Ghali And in case two sections of the believers fight each other, then make a righteous (reconciliation) between them both; (Literally: act righteously between them) then in case one of them is inequitable to the other, then fight the one that is inequitable until it concedes to the Command of Allah. So in case it concedes, then make a reconciliation between them both with justice, and be equitable. Surely Allah loves the equitable (ones). Tafsir al-Jalalayn And if two parties of believers (in t?’ifat?ni mina’l-mu’min?na... [to the end of] the verse, was revealed regarding a particular incident where the Prophet (s) was riding a donkey and happened to pass by Ibn Ubayy; the donkey urinated and so Ibn Ubayy held his nose, whereupon [‘Abd All?h] Ibn Raw?h? said, ‘By God, the smell of the donkey’s urine is sweeter-smelling than your musk. Fighting then ensued between the two clans with fists, sandals and palm branches [being thrown about]) fall to fighting (iqtatal?: the plural is used on account of the [plural] import, for each party is made up of several individuals; a variant reading has [the dual form] iqtatalat?), make peace between them (baynahum?: the dual here takes into account the actual [dual] form [of t?’ifat?n, ‘two parties’]). And if one of them aggresses against the other, fight the one which aggresses until it returns to God’s ordinance, [to] the truth. Then, if it returns, reconcile them, fairly, and act justly. Surely God loves the just. | | 49:10 | Transliteration Innama almu/minoona ikhwatun faaslihoobayna akhawaykum wattaqoo Allaha laAAallakum turhamoon Sahih International The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy. Muhsin 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. 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. Dr. Ghali Surely the believers are only brothers; so make a reconciliation between your two brothers, and be pious to Allah, that possibly you would be granted mercy. Tafsir al-Jalalayn The believers are indeed brothers, in religion. Therefore [always] make peace between your brethren, when they fall into dispute with one another (a variant reading [for the dual form akhawaykum, ‘your two brethren’] has ikhwatakum, ‘your brothers’) and fear God, so that perhaps you might receive mercy. | | 49:11 | Transliteration Ya ayyuha allatheena amanoola yaskhar qawmun min qawmin AAasa an yakoonookhayran minhum wala nisaon min nisa-in AAasaan yakunna khayran minhunna wala talmizoo anfusakum walatanabazoo bil-alqabi bi/sa al-ismualfusooqu baAAda al-eemani waman lam yatub faola-ikahumu aththalimoon Sahih International 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. Muhsin 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 one's 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 Zalimun (wrong-doers, etc.). 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. Dr. Ghali O you who have believed, let not any people scoff at (another) people who may be more charitable than they; neither let women scoff (other) women who may be more charitable (i.e., better) than they. And do not defame one another, (Literally: do not defame yourselves) nor revile one another by nicknames. Miserable is the name, evident immorality, after belief! And whoever does not repent, then those are they who are the unjust. Tafsir al-Jalalayn O you who believe, do not let any people, that is, any men among you, deride (y? ayyuh?’lladh?na ?man? l? yaskhar … [to the end of] the verse, was revealed regarding the [Ban?] Tam?m delegation when they derided the poor among the Muslims, like ‘Amm?r [b. Y?sir] and Suhayb [al-R?m?]; al-sukhriya means ‘scorn’ and ‘disdain’) another people: who may be better than they are, in God’s sight; nor let any women, from among you, deride [other] women who may be better than they are. And do not defame one another, do not cast aspersions [on others] and hence have aspersions cast on you, that is, let none among you denigrate another; nor insult one another by nicknames, do not call another by a nickname which he detests, such as ‘O degenerate one!’ or ‘O disbeliever!’. Evil is the name, mentioned out of mockery, derision and mutual reviling, of immorality after faith! (al-fus?qu ba‘da’l-?m?ni substitutes for al-ismu, ‘the name’, to indicate that it [such naming of others] is ‘immorality’ as it is [an action which is] usually repeated). And whoever does not repent, of such [immorality], those — they are the evildoers. | | 49:12 | Transliteration Ya ayyuha allatheena amanooijtaniboo katheeran mina aththanni innabaAAda aththanni ithmun walatajassasoo wala yaghtab baAAdukum baAAdanayuhibbu ahadukum an ya/kula lahma akheehimaytan fakarihtumoohu wattaqoo Allaha inna Allahatawwabun raheem Sahih International 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. Muhsin 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. 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. Dr. Ghali O you who have believed, avoid much surmise; surely some surmise is a vice. And do not spy on each other, (Literally: some of you on some others) nor backbite one another; would any of you love to eat the flesh of his brother dead? So you would hate it! And be pious to Allah; surely Allah is Superbly Relenting, Ever-Merciful. Tafsir al-Jalalayn O you who believe, shun much suspicion. Indeed some suspicions are sins, that is to say, it causes one to fall into sin. This [suspicion] may have many forms, such as thinking ill of the good folk from among the believers — and such [good folk] are many — in contrast to the immoral individuals among them in whose case there is no sin, so long as it [the suspicion] is in accordance with their outward behaviour. And do not spy (tajassas?: one of the two t?’ letters [of tatajassas?] has been omitted): do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another, do not speak of him by [mentioning] something which he is averse to [having mentioned of himself], even if it be true. Would any of you love to eat the flesh of his brother dead? (read maytan or mayyitan). That is to say, it would not be right for him [to do so]. You would abhor it. Thus to backbite him in life would be like eating his flesh when he is dead. This latter [form of behaviour] has been suggested to you and you were averse to it, so be averse to the former too. And fear God, that is, His punishment for backbiting, by repenting of it; assuredly God is Relenting, accepting of the penitence of those who repent, Merciful, to them. | | 49:13 | Transliteration Ya ayyuha annasuinna khalaqnakum min thakarin waonthawajaAAalnakum shuAAooban waqaba-ila litaAAarafooinna akramakum AAinda Allahi atqakum inna AllahaAAaleemun khabeer Sahih International 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. Muhsin 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 Muttaqun (pious - see V.2:2). Verily, Allah is All-Knowing, All-Aware. 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). Dr. Ghali O you mankind, surely We created you of a male and a female, and We have made you races and tribes that you may get mutually acquainted. Surely the most honorable among you in the Providence of Allah are the most pious; surely Allah is Ever-Knowing, Ever-Cognizant. Tafsir al-Jalalayn O mankind! We have indeed created you from a male and a female, [from] Adam and Eve, and made you nations (shu‘?b is the plural of sha‘b, which is the broadest category of lineage) and tribes (qab?’il, which are smaller than nations, and are followed by ‘am?’ir, ‘tribal districts’, then but?n, ‘tribal sub-districts’, then afkh?dh, ‘sub-tribes’, and finally fas?’il, ‘clans’; for example Khuzayma is the sha‘b, while Kin?na is the qab?la, Quraysh is the ‘im?ra, Qusayy is the batn, H?shim is the fakhdh, and ‘Abb?s is the fas?la) that you may come to know one another (ta‘?raf?: one of the two t?’ letters [of tata‘?raf?] has been omitted), that you may acquire knowledge of [the customs of] one another and not to boast to one another of [whose is the more] noble lineage, for pride lies only in [the extent to which you have] fear of God. Truly the noblest of you in the sight of God is the most God-fearing among you. Truly God is Knower, of you, Aware, of your inner thoughts. | | 49:14 | Transliteration Qalati al-aAArabu amannaqul lam tu/minoo walakin qooloo aslamna walammayadkhuli al-eemanu fee quloobikum wa-in tuteeAAooAllaha warasoolahu la yalitkum min aAAmalikumshay-an inna Allaha ghafoorun raheem Sahih International 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." Muhsin 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." 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." Dr. Ghali The Arabs (of the desert) have said. "We have believed." Say, (This is addressed to the Prophet) "You have not believed, but (rather) say, ‘We have surrendered, (i.e., we have become Muslims) and belief has not as yet entered your hearts. And in case you obey Allah and His Messenger, He will not withhold you anything of your deeds. Surely Allah is Ever-Forgiving, Ever-Merciful." Tafsir al-Jalalayn The Bedouins — a group of men from among the Ban? Asad — say, ‘We believe’, we affirm the truth in our hearts. Say, to them: ‘You do not believe; but rather say, “We have submitted”, we are outwardly compliant; for faith has not yet entered into your hearts’, hitherto; however, it is expected of you. Yet if you obey God and His Messenger, by [embracing] faith and in other ways, He will not diminish for you (read ya’litkum or yalitkum, by making the hamza an alif) anything of your deeds, that is, of the reward for them. God is indeed Forgiving, to believers, Merciful, to them. | | 49:15 | Transliteration Innama almu/minoona allatheenaamanoo billahi warasoolihi thumma lam yartaboowajahadoo bi-amwalihim waanfusihim fee sabeeli Allahiola-ika humu assadiqoon Sahih International 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. Muhsin 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. 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. Dr. Ghali Surely the believers are only the ones who have believed in Allah and His Messenger; thereafter they have not been suspicious, and have striven with their riches and their selves in the way of Allah; those are they (who are) sincere. Tafsir al-Jalalayn The [true] believers, that is, those who are true in their [affirmation of] faith — as He makes explicit in what follows — are only those who believe in God and His Messenger, and then have not doubted, they have not been uncertain of [their] faith, and who strive with their wealth and their souls for the cause of God, hence their striving manifests the sincerity of their faith. It is they who are sincere, in their faith, not those who say, ‘We believe’, and from whom all that has been forthcoming is their submission [to the religion]. | | 49:16 | Transliteration Qul atuAAallimoona Allaha bideenikumwallahu yaAAlamu ma fee assamawatiwama fee al-ardi wallahu bikullishay-in AAaleem Sahih International 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?" Muhsin 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. 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. Dr. Ghali Say, "Would you teach Allah about your religion, and Allah knows whatever is in the heavens and whatever is in the earth? And Allah is Ever-Knowing of everything." Tafsir al-Jalalayn Say, to them: ‘Do you [pretend to] inform God about your religion (read the doubled [2nd verbal] form a-tu‘allim?na, ‘do you inform’), in other words, are you intimating to Him your [religious] status when you say, ‘We believe’, when God knows all that is in the heavens and all that is in the earth, and [even though] God is Knower of all things?’ | | 49:17 | Transliteration Yamunnoona AAalayka an aslamoo qul latamunnoo AAalayya islamakum bali Allahu yamunnuAAalaykum an hadakum lil-eemani in kuntum sadiqeen Sahih International 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." Muhsin 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. 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. Dr. Ghali They would oblige you that they have become Muslims! Say, "Do not oblige me by your Islam. No indeed, (but) Allah obliges you that He has guided you to belief, in case you are sincere." Tafsir al-Jalalayn They deem it to be a favour to you that they have submitted, without [the need for any] fighting, unlike [those] others who submitted only after being fought. Say: ‘Do not deem your submission to be a favour to me (isl?makum, ‘your submission’, has dependent accusative status because of the omission of the genitive preposition bi-,which is also read as implicit before the an in both instances). Rather, it is God Who has done you a favour in that He has guided you to faith, if you are being sincere, when you say, ‘We believe’. | | 49:18 | Transliteration Inna Allaha yaAAlamu ghayba assamawatiwal-ardi wallahu baseerunbima taAAmaloon Sahih International Indeed, Allah knows the unseen [aspects] of the heavens and the earth. And Allah is Seeing of what you do. Muhsin Khan Verily, Allah knows the unseen of the heavens and the earth. And Allah is the All-Seer of what you do. Yusuf Ali "Verily Allah knows the secrets of the heavens and the earth: and Allah Sees well all that ye do." Dr. Ghali Surely Allah knows the Unseen of the heavens and the earth; and Allah is Ever-Beholding of whatever you do. Tafsir al-Jalalayn Truly God knows the Unseen of the heavens and the earth, that is, [He knows] all that is hidden in both, and God is Seer of what you do’ (may be read either as ya‘mal?na, ‘they do’, or ta‘mal?na, ‘you do’), nothing of which can be concealed from Him. |
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