| 24:1 سورة النور بسم الله الرحمن الرحيم ٛــــ سورة انزلناها وفرضناها وانزلنا فيها ايات بينات لعلكم تذكرون |
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| Transliteration | Sooratun anzalnaha wafaradnaha waanzalna feeha ayatin bayyinatin laAAallakum tathakkaroona |
| Literal | A chapter of the Koran , We descended it, and We made it a duty/commanded it , and We descended in it verses/evidences evidences, maybe/perhaps you mention/remember . |
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| Yusuf Ali | A sura which We have sent down and which We have ordained in it have We sent down Clear Signs, in order that ye may receive admonition. |
| Pickthal | (Here is) a surah which We have revealed and enjoined, and wherein We have revealed plain tokens, that haply ye may take heed. |
| Arberry | A sura that We have sent down and appointed; and We have sent down in it signs, clear signs, that haply you will remember. |
| Shakir | (This is) a chapter which We have revealed and made obligatory and in which We have revealed clear communications that you may be mindful. |
| Sarwar | This is a chapter which We have revealed to you and made obligatory for you to follow its guidance. We have revealed clear verses in it so that perhaps you may take heed. |
| Khalifa | A sura that we have sent down, and we have decreed as law. We have revealed in it clear revelations, that you may take heed. |
| Hilali/Khan | (This is) a Soorah (chapter of the Quran) which We have sent down and which We have enjoined, (ordained its legal laws) and in it We have revealed manifest Ayat (proofs, evidences, verses, lessons, signs, revelations lawful and unlawful things, and set boundries of Islamic Religion), that you may remember. |
| H/K/Saheeh | [This is] a surah which We have sent down and made [that within it] obligatory and revealed therein verses of clear evidence that you might remember. |
| Malik | This is a Surah which We have revealed and made obligatory; its revelations contain clear verses, so that you may take heed.[1] |
| QXP | This is a Surah that We have sent down with a decree of Law. Clear Commandments have been given in it for you to bear in mind. |
| Maulana Ali | (This is) a chapter which We have revealed and made obligatory and wherein We have revealed clear messages that you may be mindful. |
| Free Minds | A chapter which We have sent down and imposed, and We have sent down in it clear revelations that you may remember. |
| Qaribullah | This is a chapter which We have sent down and appointed; and in it We have sent down clear verses in order that you will remember. |
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| George Sale | This sura have We sent down from heaven; and have ratified the same: And We have revealed therein evident signs, that ye may be warned. |
| JM Rodwell | A SURA which we have sent down and sanctioned! Clear signs have we sent down therein, that ye may take warning. |
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| Asad | A Surah [is this] which We have bestowed from on high, and which We have laid down in plain terms; [I.e., "the injunctions whereof We have made self-evident by virtue of their wording: thus, according to Bukhari (Kitab at-Tafsir), Abd Allah ibn Abbas explains the expression faradnaha in this context (cf. Fath al-Bari VIII, 361). Tabari, also on the authority of Ibn Abbas advances the same explanation. It would seem that the special stress on God's having laid down this surah "in plain terms" is connected with the gravity of the injunctions spelt out in the sequence: in other words, it implies a solemn warning against any attempt at widening or re-defining those injunctions by means of deductions, inferences or any other considerations unconnected with the plain wording of the Quran.] and in it have We bestowed from on high messages which are clear [in themselves], so that you might keep [them] in mind. |
| 24:2 الزانية والزاني فاجلدوا كل واحد منهما مئة جلدة ولاتاخذكم بهما رافة في دين الله ان كنتم تؤمنون بالله واليوم الاخر وليشهد عذابهما طائفة من المؤمنين |
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| Transliteration | Alzzaniyatu waalzzanee faijlidoo kulla wahidin minhuma mi-ata jaldatin wala ta/khuthkum bihima ra/fatun fee deeni Allahi in kuntum tu/minoona biAllahi waalyawmi al-akhiri walyashhad AAathabahuma ta-ifatun mina almu/mineena |
| Literal | The adulteress/fornicatress (F) and the adulterer/fornicator (M) , so whip/lash each one from them (B) one hundred whip(s)/lash(es), and mercy/compassion does not take you with them (B) in God's religion/judgment , if you were believing by God and the day the last/Resurrection Day, and a group of people from the believers should witnessed their (B)'s torture. |
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| Yusuf Ali | The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment. |
| Pickthal | The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment. |
| Arberry | The fornicatress and the fornicator -- scourge each one of them a hundred stripes, and in the matter of God's religion let no tenderness for them seize you if you believe in God and the Last Day; and let a party of the believers witness their chastisement. |
| Shakir | (As for) the fornicatress and the fornicator, flog each of them, (giving) a hundred stripes, and let not pity for them detain you in the matter of obedience to Allah, if you believe in Allah and the last day, and let a party of believers witness their chastisement. |
| Sarwar | Flog the fornicatress and the fornicator with a hundred lashes each. Let there be no reluctance in enforcing the laws of God, if you have faith in God and the Day of Judgment. Let it take place in the presence of a group of believers. |
| Khalifa | The adulteress and the adulterer you shall whip each of them a hundred lashes. Do not be swayed by pity from carrying out GOD's law, if you truly believe in GOD and the Last Day. And let a group of believers witness their penalty. |
| Hilali/Khan | The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment. (This punishment is for unmarried persons guilty of the above crime but if married persons commit it, the punishment is to stone them to death, according to Allahs Law). |
| H/K/Saheeh | The [unmarried] woman or [unmarried] man found guilty of sexual intercourse lash each one of them with a hundred lashes, and do not be taken by pity for them in the religion of Allah, if you should believe in Allah and the Last Day. And let a group of the believers witness their punishment. |
| Malik | As for the fornicatoress and the fornicator (a female and a male guilty of rape), flog each female and a male guilty of rape one hundred lashes and do not take pity in enforcing the law ordained by Allah, if you believe in Allah and the Last Day, and let a party of the believers witness their punishment.[2] |
| QXP | The adulteress and the adulterer, flog each one of them with a hundred stripes. And let not compassion sway you in their case from carrying out Allah's Law, if you believe in Allah and the Last Day. And let a group of believers witness the penalty. . |
| Maulana Ali | The adulteress and the adulterer, flog each of them (with) a hundred stripes, and let not pity for them detain you from obedience to Allah, if you believe in Allah and the Last Day, and let a party of believers witness their chastisement. |
| Free Minds | The adulteress and the adulterer, you shall lash each of them one hundred lashes, and do not let any pity take you over God's system if you believe in God and the Last Day. And let a group of the believers witness their punishment. |
| Qaribullah | You shall lash the fornicatress and the fornicator each with a hundred lashes. In the religion of Allah, let no tenderness for them seize you if you believe in Allah and the Last Day; and let their punishment be witnessed by a party of believers. |
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| George Sale | The whore, and the whoremonger, shall ye scourge with an hundred stripes. And let not compassion towards them prevent you from executing the judgement of God; if ye believe in God and the last day: And let some of the true believers be witnesses of their punishment. |
| JM Rodwell | The whore and the whoremonger-scourge each of them with an hundred stripes; and let not compassion keep you from carrying out the sentence of God, if ye believe in God and the last day: And let some of the faithful witness their chastisement. |
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| Asad | AS FOR the adulteress and the adulterer [The term zina signifies voluntary sexual intercourse between a man and a woman not married to one another, irrespective of whether one or both of them are married to other persons or not: hence, it does not - in contrast with the usage prevalent in most Western languages - differentiate between the concepts of "adultery" (i.e., sexual intercourse of married man with a woman other than his wife, or of a married woman with a man other than her husband) and "fornication" (i.e., sexual intercourse between two unmarried persons). For the sake of simplicity I am rendering zina throughout as "adultery", and the person guilty of it as "adulterer" or "adulteress", respectively.] - flog each of them with a hundred stripes, and let not compassion with them keep you from [carrying out] this law of God, if you [truly] believe in God and the Last Day; and let a group of the believers witness their chastisement. [The number of those to be present has been deliberately left unspecified, thus indicating that while the punishment must be given publicity, it need not be made a "public spectacle".] |
| 24:3 الزاني لاينكح الا زانية او مشركة والزانية لاينكحها الا زان او مشرك وحرم ذلك على المؤمنين |
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| Transliteration | Alzzanee la yankihu illa zaniyatan aw mushrikatan waalzzaniyatu la yankihuha illa zanin aw mushrikun wahurrima thalika AAala almu/mineena |
| Literal | The adulterer/fornicator does not marry except an the adulteress/fornicatress or a sharer/taker of partners (with God), and the adulteress/fornicatress , none marries her except an adulterer/fornicator or sharer/taker of partners (with God), and that (was) forbidden on the believers. |
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| Yusuf Ali | Let no man guilty of adultery or fornication marry and but a woman similarly guilty, or an Unbeliever: nor let any but such a man or an Unbeliever marry such a woman: to the Believers such a thing is forbidden. |
| Pickthal | The adulterer shall not marry save an adulteress or an idolatress, and the adulteress none shall marry save an adulterer or an idolater. All that is forbidden unto believers. |
| Arberry | The fornicator shall marry none but a fornicatress or an idolatress, and the fornicatress -- none shall marry her but a fornicator or an idolator; that is forbidden to the believers. |
| Shakir | The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and it is forbidden to the believers. |
| Sarwar | No one should marry a fornicator except a fornicatress or a pagan woman. No one should marry a fornicatress except a fornicator or a pagan man. Such (marriage) is unlawful to the believers. |
| Khalifa | The adulterer will end up marrying an adulteress or an idol worshiper, and the adulteress will end up marrying an adulterer or an idol worshiper. This is prohibited for the believers. |
| Hilali/Khan | The adulterer marries not but an adulteress or a Mushrikah and the adulteress none marries her except an adulterer or a Muskrik (and that means that the man who agrees to marry (have a sexual relation with) a Mushrikah (female polytheist, pagan or idolatress) or a prostitute, then surely he is either an adulterer, or a Mushrik (polytheist, pagan or idolater, etc.) And the woman who agrees to marry (have a sexual relation with) a Mushrik (polytheist, pagan or idolater) or an adulterer, then she is either a prostitute or a Mushrikah (female polytheist, pagan, or idolatress, etc.)). Such a thing is forbidden to the believers (of Islamic Monotheism). |
| H/K/Saheeh | The fornicator does not marry except a [female] fornicator or polytheist, and none marries her except a fornicator or a polytheist, and that has been made unlawful to the believers. |
| Malik | The fornicator shall not marry any but a fornicatoress or a pagan, and likewise to a fornicatoress, none shall marry her but a fornicator or a pagan: such marriages are forbidden to the believers.[3] |
| QXP | The adulterer couples with none but an adulteress who worships her desire. And with the adulteress none couples but the adulterer who worships his desire. And it is forbidden to the believers. (24:26), (45:23). |
| Maulana Ali | The adulterer cannot have sexual relations with any but an adulteress or an idolatress, and the adulteress, none can have sexual relations with her but an adulterer or an idolater; and it is forbidden to believers. |
| Free Minds | The adulterer will only marry an adulteress or one who is an idolatress. And the adulteress, she will only be married to an adulterer or an idolater. And this has been forbidden for the believers. |
| Qaribullah | The fornicator shall marry none but a fornicatress or an idolatress; and theÿ fornicatress none shall marry her but a fornicator or an idolater; that is forbidden to the believers. |
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| George Sale | The whoremonger shall not marry any other than a harlot, or an idolatress. And a harlot shall no man take in marriage, except a whoremonger, or an idolater. And this kind of marriage is forbidden the true believers. |
| JM Rodwell | The whoremonger shall not marry other than a whore or an idolatress; and the whore shall not marry other than a whoremonger or an idolater. Such alliances are forbidden to the faithful. |
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| Asad | [Both are equally guilty:] the adulterer couples with none other than an adulteress - that is, a woman who accords [to her own lust] a place side by side with God; [The term mushrik (fem. mushrikah), which normally signifies a person who associates in his or her mind all manner of imaginary deities or forces with God, or who believes that any created being has a share in His qualities or powers, is here evidently used in the widest metaphorical sense of this term, denoting one who accords to his or her desires a supremacy which is due to God alone, and thus blasphemes against the principles of ethics and morality enjoined by Him. The particle aw (lit., "or") which connects the word mushrikah with the preceding word zaniyah ("adulteress") has in this context - as well as in the next clause, where both these terms appear in their masculine form - an amplifying, explanatory value equivalent to the expression "in other words" or "that is", similar to the use of this particle in 23:6. For a further elucidation of the above passage, see next note.] and with the adulteress couples none other than an adulterer - that is, a man who accords [to his own lust] a place side by side with God: and this is forbidden unto the believers. [Some of the commentators understand this passage in the sense of an injunction: "The adulterer shall not marry any but an adulteress or a mushrikah: and as for the adulteress, none shall marry her but an adulterer or a rnushrik. This interpretation is objectionable on several counts: firstly, the Quran does not ever countenance the marriage of a believer, however great a sin he or she may have committed, with an unbeliever (in the most pejorative sense of this term); secondly, it is a fundamental principle of Islamic Law that once a crime has been expiated by the transgressor's undergoing the ordained legal punishment (in this case, a hundred stripes), it must be regarded, insofar as the society is concerned, as atoned for and done with; and, lastly, the construction of the above passage is clearly that of a statement of fact (Razi), and cannot be interpreted as an injunction. On the other hand, since adultery is an illicit sexual union, the verb yankihu, which appears twice in this passage, cannot have the customary, specific meaning of "he marries" but must, rather, be understood in its general sense - applicable to both lawful and unlawful sexual intercourse - namely, "he couples with". It is in this sense that the great commentator Abu Muslim (as quoted by Razi) explains the above verse, which stresses the fact that both partners are equally guilty inasmuch as they commit their sin consciously - implying that neither of them can cause himself or herself on the ground of having been merely "seduced".] |
| 24:4 والذين يرمون المحصنات ثم لم ياتوا باربعة شهداء فاجلدوهم ثمانين جلدة ولاتقبلوا لهم شهادة ابدا واولئك هم الفاسقون |
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| Transliteration | Waallatheena yarmoona almuhsanati thumma lam ya/too bi-arbaAAati shuhadaa faijlidoohum thamaneena jaldatan wala taqbaloo lahum shahadatan abadan waola-ika humu alfasiqoona |
| Literal | And those who blame and accuse the chaste/married then they did not come with witnesses/testifiers ,so whip/lash them eighty whip(s)/lash(es), and do not accept for them a testimony/certification , ever (E), and those are the debauchers . |
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| Yusuf Ali | And those who launch a charge against chaste women, and produce not four witnesses (to support their allegations),- flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors;- |
| Pickthal | And those who accuse honourable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony - They indeed are evil-doers - |
| Arberry | And those who cast it up on women in wedlock, and then bring not four witnesses, scourge them with eighty stripes, and do not accept any testimony of theirs ever; those -- they are the ungodly, |
| Shakir | And those who accuse free women then do not bring four witnesses, flog them, (giving) eighty stripes, and do not admit any evidence from them ever; and these it is that are the transgressors, |
| Sarwar | Those who accuse married women of committing adultery - but are not able to prove their accusation by producing four witness - must be flogged eighty lashes. Never accept their testimony thereafter because they are sinful, |
| Khalifa | Those who accuse married women of adultery, then fail to produce four witnesses, you shall whip them eighty lashes, and do not accept any testimony from them; they are wicked. |
| Hilali/Khan | And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever, they indeed are the Fasiqoon (liars, rebellious, disobedient to Allah). |
| H/K/Saheeh | And those who accuse chaste women and then do not produce four witnesses lash them with eighty lashes and do not accept from them testimony ever after. And those are the defiantly disobedient, |
| Malik | Those who accuse a chaste woman of fornication and do not produce four witnesses to support their allegation, shall be flogged with eighty lashes and their testimony shall not be accepted ever after, for they are the ones who are wicked transgressors[4] |
| QXP | (Protecting the honor of a woman is extremely important.) Those who accuse chaste women and then fail to produce four witnesses (the court of law shall order) eighty lashes to such accusers (24:23). And, never in the future accept their testimony. They indeed have drifted away from morality. (Fasiq = One who drifts away from -from what? Will depend on the context). |
| Maulana Ali | And those who accuse free women and bring not four witnesses, flog them (with) eighty stripes and never accept their evidence, and these are the transgressors -- |
| Free Minds | And those who accuse the independent women and they do not bring forth four witnesses, then you shall lash them eighty lashes and do not ever accept their testimony. Those indeed are the evildoers. |
| Qaribullah | Those who accuse chaste women, and cannot produce four witnesses, you shall lash them with eighty lashes. And never accept their testimony, for they are evildoers, |
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| George Sale | But as to those who accuse women of reputation of whoredom, and produce not four witnesses of the fact, scourge them with fourscore stripes, and receive not their testimony for ever; for such are infamous prevaricators: |
| JM Rodwell | They who defame virtuous women, and bring not four witnesses, scourge them with fourscore stripes, and receive ye not their testimony for ever, for these are perverse persons- |
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| Asad | And as for those who accuse chaste women [of adultery], [The term rnuhsanat denotes literally "women who are fortified [against unchastity]", i.e., by marriage and/or faith and self-respect, implying that, from a legal point of view, every woman must he considered chaste unless a conclusive proof to the contrary is produced. (The passage relates to women other than the accusers own wife, for in the latter case - as shown in verses 6 - 9 - the law of evidence and the consequences are different.] and then are unable to produce four witnesses [in support of their accusation], flog them with eighty stripes [By obvious implication, this injunction applies also to cases where a woman accuses a man of illicit sexual intercourse, and is subsequently unable to prove her accusation legally. The severity of the punishment to be meted out in such cases, as well as the requirement of four witnesses - instead of the two that Islamic Law regards as sufficient in all other criminal and civil suits - is based on the imperative necessity of preventing slander and off-hand accusations. As laid down in several authentic sayings of the Prophet, the evidence of the four witnesses must be direct, and not merely circumstantial: in other words, it is not sufficient for them to have witnessed a situation which made it evident that sexual intercourse was taking or had taken place: they must have witnessed the sexual act as such, and must be able to prove this to the entire satisfaction of the judicial authority (Razi, summing up the views of the greatest exponents of Islamic Law). Since such a complete evidence is extremely difficult, if not impossible, to obtain, it is obvious that the purpose of the above Quranic injunction is to preclude, in practice, all third-party accusations relating to illicit sexual intercourse - for, "man has been created weak" |
| 24:5 الا الذين تابوا من بعد ذلك واصلحوا فان الله غفور رحيم |
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| Transliteration | Illa allatheena taboo min baAAdi thalika waaslahoo fa-inna Allaha ghafoorun raheemun |
| Literal | Except those who repented from after that, and corrected/repaired , so then God (is) forgiving, merciful. |
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| Yusuf Ali | Unless they repent thereafter and mend (their conduct); for Allah is Oft-Forgiving, Most Merciful. |
| Pickthal | Save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful. |
| Arberry | save such as repent thereafter and make amends; surely God is All-forgiving, All-compassionate. |
| Shakir | Except those who repent after this and act aright, for surely Allah is Forgiving, Merciful. |
| Sarwar | except that of those who afterwards repent and reform themselves; God is All-forgiving and All-merciful. |
| Khalifa | If they repent afterwards and reform, then GOD is Forgiver, Merciful. |
| Hilali/Khan | Except those who repent thereafter and do righteous deeds, (for such) verily, Allah is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | Except for those who repent thereafter and reform, for indeed, Allah is Forgiving and Merciful. |
| Malik | - except those who repent thereafter and mend their conduct; for Allah is surely Forgiving, Merciful.[5] |
| QXP | Except those who afterward repent and reform. For, verily Allah is Forgiving, Merciful. |
| Maulana Ali | Except those who afterwards repent and act aright; surely Allah is Forgiving, Merciful. |
| Free Minds | Except those who repent after this and do right, then God is Forgiving, Merciful. |
| Qaribullah | except those among them that afterwards repent and mend their ways. Allah is Forgiving, Merciful. |
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| George Sale | Excepting those who shall afterwards repent, and amend; for unto such will God be gracious and merciful. |
| JM Rodwell | Save those who afterwards repent and live virtuously; for truly God is Lenient, Merciful! |
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| Asad | excepting [from this interdict] only those who afterwards repent and made amends: [I.e., who publicly withdraw their accusation after having suffered the punishment of flogging - which, being a legal right of the wrongly accused person, cannot be obviated by mere repentance and admission of guilt. Thus, the above-mentioned exemption relates only to the interdict on giving testimony and not to the punishment by flogging.] for, behold, God is much forgiving, a dispenser of grace. |
| 24:6 والذين يرمون ازواجهم ولم يكن لهم شهداء الا انفسهم فشهادة احدهم اربع شهادات بالله انه لمن الصادقين |
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| Transliteration | Waallatheena yarmoona azwajahum walam yakun lahum shuhadao illa anfusuhum fashahadatu ahadihim arbaAAu shahadatin biAllahi innahu lamina alssadiqeena |
| Literal | And those who blame and accuse their spouses , and (there) were not for them witnesses/testifiers except themselves, so testimony/certification (of) one of them, four testimonies/certifications by God that he truly is from (E) the truthful. |
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| Yusuf Ali | And for those who launch a charge against their spouses, and have (in support) no evidence but their own,- their solitary evidence (can be received) if they bear witness four times (with an oath) by Allah that they are solemnly telling the truth; |
| Pickthal | As for those who accuse their wives but have no witnesses except themselves; let the testimony of one of them be four testimonies, (swearing) by Allah that he is of those who speak the truth; |
| Arberry | And those who cast it up on their wives having no witnesses except themselves, the testimony of one of them shall be to testify by God four times that he is of the truthful, |
| Shakir | And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones. |
| Sarwar | Those who accuse their spouses of committing adultery but have no witness except themselves, should testify four times saying, "God is my witness that I am telling the truth". |
| Khalifa | As for those who accuse their own spouses, without any other witnesses, then the testimony may be accepted if he swears by GOD four times that he is telling the truth. |
| Hilali/Khan | And for those who accuse their wives, but have no witnesses except themselves, let the testimony of one of them be four testimonies (i.e. testifies four times) by Allah that he is one of those who speak the truth. |
| H/K/Saheeh | And those who accuse their wives [of adultery] and have no witnesses except themselves then the witness of one of them [shall be] four testimonies [swearing] by Allah that indeed, he is of the truthful. |
| Malik | Those men who accuse their own wives but have no witness except themselves, each one of them shall be made to swear four times by Allah that his charge is true,[6] |
| QXP | As for those who accuse their wives, but have no witnesses except themselves, then let the accuser call Allah four times to Witness that he is indeed telling the truth. |
| Maulana Ali | And those who accuse their wives and have now witnesses except themselves, let one of them testify four times, bearing Allah to witness, that he is of those who speak the truth. |
| Free Minds | And those who accuse their wives, but they have no witnesses except for themselves, then the testimony of one of them is to be equivalent to that of four witnesses if he is swearing by God that he is being truthful. |
| Qaribullah | And those who accuse their wives and have no witnesses except themselves, let them testify by swearing by Allah four times that he is of the truthful, |
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| George Sale | They who shall accuse their wives of adultery, and shall have no witnesses thereof besides themselves; the testimony which shall be required of one of them shall be, that he swear four times by God that he speaketh the truth: |
| JM Rodwell | And they who shall accuse their wives, and have no witnesses but themselves, the testimony of each of them shall be a testimony by God four times repeated, that he is indeed of them that speak the truth. |
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| Asad | And as for those who accuse their own wives [of adultery], but have no witnesses except themselves, let each of these [accusers] call God four times to witness that he is indeed telling the truth, [Lit., "then the testimony of any of these shall be four testimonies [or "solemn affirmations"] before God".] |
| 24:7 والخامسة ان لعنة الله عليه ان كان من الكاذبين |
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| Transliteration | Waalkhamisatu anna laAAnata Allahi AAalayhi in kana mina alkathibeena |
| Literal | And the fifth that God's curse/torture (is) on him, if he was from the liars/deniers/falsifiers. |
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| Yusuf Ali | And the fifth (oath) (should be) that they solemnly invoke the curse of Allah on themselves if they tell a lie. |
| Pickthal | And yet a fifth, invoking the curse of Allah on him if he is of those who lie. |
| Arberry | and a fifth time, that the curse of God shall be upon him, if he should be of the liars. |
| Shakir | And the fifth (time) that the curse of Allah be on him if he is one of the liars. |
| Sarwar | They should say on the fifth time, "Let God's curse be upon me if I am a liar". |
| Khalifa | The fifth oath shall be to incur GOD's condemnation upon him, if he was lying. |
| Hilali/Khan | And the fifth (testimony) (should be) the invoking of the Curse of Allah on him if he be of those who tell a lie (against her). |
| H/K/Saheeh | And the fifth [oath will be] that the curse of Allah be upon him if he should be among the liars. |
| Malik | and the fifth time calling down upon himself the curse of Allah if he is lying.[7] |
| QXP | And the fifth time, that Allah may reject him if he is telling a lie. |
| Maulana Ali | And the fifth (time) that the curse of Allah be on him, if he is of those who lie. |
| Free Minds | And the fifth shall be God's curse upon him if he is one of those lying. |
| Qaribullah | and the fifth time, that the curse of Allah shall be upon him, if he should be of the liars. |
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| George Sale | And the fifth time that he imprecate the curse of God on him, if he be a liar. |
| JM Rodwell | And the fifth time that the malison of God be upon him, if he be of them that lie. |
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| Asad | and the fifth time, that God's curse be upon him if he is telling a lie. |
| 24:8 ويدرأو عنها العذاب ان تشهد اربع شهادات بالله انه لمن الكاذبين |
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| Transliteration | Wayadrao AAanha alAAathaba an tashhada arbaAAa shahadatin biAllahi innahu lamina alkathibeena |
| Literal | And pushes away/repels the torture from her that she witnesses/testifies four testimonies/certifications by God that he truly is from (E) the liars/deniers/falsifiers. |
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| Yusuf Ali | But it would avert the punishment from the wife, if she bears witness four times (with an oath) By Allah, that (her husband) is telling a lie; |
| Pickthal | And it shall avert the punishment from her if she bear witness before Allah four times that the thing he saith is indeed false, |
| Arberry | It shall avert from her the chastisement if she testify by God four times that he is of the liars, |
| Shakir | And it shall avert the chastisement from her if she testify four times, bearing Allah to witness that he is most surely one of the liars; |
| Sarwar | The spouse will be acquitted of the punishment if she challenges his testimony by saying four times, "God is my witness that he is a liar". |
| Khalifa | She shall be considered innocent if she swears by GOD four times that he is a liar. |
| Hilali/Khan | But it shall avert the punishment (of stoning to death) from her, if she bears witness four times by Allah, that he (her husband) is telling a lie. |
| H/K/Saheeh | But it will prevent punishment from her if she gives four testimonies [swearing] by Allah that indeed, he is of the liars. |
| Malik | As for the wife, the punishment shall be averted from her if she swears four times by Allah that his (her husband's) charge is false[8] |
| QXP | But punishment shall be averted from her if she calls Allah four times as Witness that he is indeed telling a lie. |
| Maulana Ali | And it shall avert the chastisement from her, if she testify four times, bearing Allah to witness, that he is of those who lie. |
| Free Minds | And the punishment will be averted from her if she testifies four times by God that he is of the liars. |
| Qaribullah | But the punishment will be averted from her if she swears four times that he is of the liars, |
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| George Sale | And it shall avert the punishment from the wife, if she swear four times by God that he is a liar; |
| JM Rodwell | But it shall avert the chastisement from her if she testify a testimony four times repeated, by God, that he is of them that lie; |
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| Asad | But [as for the wife, all] chastisement shall be averted from her by her calling God four times to witness that he is indeed telling a lie, |
| 24:9 والخامسة ان غضب الله عليها ان كان من الصادقين |
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| Transliteration | Waalkhamisata anna ghadaba Allahi AAalayha in kana mina alssadiqeena |
| Literal | And the fifth, that God's anger (is) on her if he was from the truthful. |
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| Yusuf Ali | And the fifth (oath) should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth. |
| Pickthal | And a fifth (time) that the wrath of Allah be upon her if he speaketh truth. |
| Arberry | and a fifth time, that the wrath of God shall be upon her, if he should be of the truthful. |
| Shakir | And the fifth (time) that the wrath of Allah be on her if he is one of the truthful. |
| Sarwar | On the fifth time she should say, "Let the curse of God be upon me if what he says is true." |
| Khalifa | The fifth oath shall incur GOD's wrath upon her if he was telling the truth. |
| Hilali/Khan | And the fifth (testimony) should be that the Wrath of Allah be upon her if he (her husband) speaks the truth. |
| H/K/Saheeh | And the fifth [oath will be] that the wrath of Allah be upon her if he was of the truthful. |
| Malik | and the fifth time calls down the wrath of Allah on herself if his charge is true.[9] |
| QXP | And the fifth time, that Allah may reject her if he is telling the truth. (The court shall then punish neither the husband nor the wife and it infers that the same procedure applies if the wife accuses her husband). |
| Maulana Ali | And the fifth (time) that the wrath of Allah to be on her, if he is of those who speak the truth. |
| Free Minds | And the fifth shall be that God's curse is upon her if he is speaking the truth. |
| Qaribullah | and on the fifth time the Wrath of Allah shall be upon her if he is of the truthful. |
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| George Sale | and if the fifth time she imprecate the wrath of God on her, if he speaketh the truth. |
| JM Rodwell | And a fifth time to call down the wrath of God on her, if he have spoken the truth. |
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| Asad | and the fifth [time], that God's curse be upon her if he is telling the truth, [Thus, the husband's accusation is to be regarded as proven if the wife refuses to take an oath to the contrary, and disproved if she solemnly sets her word against his. Inasmuch as this procedure, which is called lian ("oath of condemnation"), leaves the question of guilt legally undecided, both parties are absolved of all the legal consequences otherwise attending upon adultery - resp. an unproven accusation of adultery - the only consequence being a mandatory divorce.] |
| 24:10 ولولا فضل الله عليكم ورحمته وان الله تواب حكيم |
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| Transliteration | Walawla fadlu Allahi AAalaykum warahmatuhu waanna Allaha tawwabun hakeemun |
| Literal | And where it not for God's grace/blessing on you and His mercy, and that God (is) forgiving, wise/judicious. |
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| Yusuf Ali | If it were not for Allah's grace and mercy on you, and that Allah is Oft-Returning, full of Wisdom,- (Ye would be ruined indeed). |
| Pickthal | And had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Wise, (ye had been undone). |
| Arberry | But for God's bounty to you and His mercy and that God turns, and is All-wise -- |
| Shakir | And were it not for Allah's grace upon you and His mercy-- and that Allah is Oft-returning (to mercy), Wise! |
| Sarwar | Had it not been for God's favors and mercy upon you (your life would have been in chaos). God accepts repentance and He is All-wise. |
| Khalifa | This is GOD's grace and mercy towards you. GOD is Redeemer, Most Wise. |
| Hilali/Khan | And had it not been for the Grace of Allah and His Mercy on you (He would have hastened the punishment upon you)! And that Allah is the One Who accepts repentance, the All-Wise. |
| H/K/Saheeh | And if not for the favor of Allah upon you and His mercy…and because Allah is Accepting of repentance and Wise. |
| Malik | If it were not for Allah’s grace and mercy upon you, you would have no method of handling these situations. Allah is the Acceptor of Repentance, All-Wise.[10] |
| QXP | And were it not for Allah's Favor upon you and His Grace upon you, and that Allah is Clement, Wise, |
| Maulana Ali | And were it not for Allah’s grace upon you and His mercy -- and that Allah is Oft-returning (to mercy) Wise! |
| Free Minds | All this is from God's favour upon you and His mercy. And God is Forgiving, Wise. |
| Qaribullah | If it were not for the bounty of Allah to you and His Mercy, and that Allah turns, and is the Wise, |
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| George Sale | If it were not for the indulgence of God towards you, and his mercy, and that God is easy to be reconciled, and wise; He would immediately discover your crimes. |
| JM Rodwell | And but for the goodness and mercy of God towards you, and that God is He who loveth to turn, Wise . . . . ! |
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| Asad | AND WERE it not for God's favour upon you, [O man,] and His grace, and that God is a wise acceptor of repentance...! [This sentence, which introduces the section dealing with the condemnation of all unfounded or unproven accusations of unchastity - as well as the similar sentence which closes it in verse 20 - is deliberately left incomplete, leaving it to man to imagine what would have happened to individual lives and to society if God had not ordained all the above-mentioned legal and moral safeguards against possibly false accusations, or if He had made a proof of adultery dependent on mere circumstantial evidence. This idea is further elaborated in verses 14 -15.] |
| 24:11 ان الذين جاؤوا بالافك عصبة منكم لاتحسبوه شرا لكم بل هو خير لكم لكل امرئ منهم مااكتسب من الاثم والذي تولى كبره منهم له عذاب عظيم |
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| Transliteration | Inna allatheena jaoo bial-ifki AAusbatun minkum la tahsaboohu sharran lakum bal huwa khayrun lakum likulli imri-in minhum ma iktasaba mina al-ithmi waallathee tawalla kibrahu minhum lahu AAathabun AAatheemun |
| Literal | That those who came with the lies/falsehood a group/band/company from you, do not think/suppose it (is) bad/evil/harm for you, rather/but it is best for you to each/every human from them what he earned/gained from the sin/crime; and who followed his arrogance/great sin from them (there is) for him a great torture. |
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| Yusuf Ali | Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous. |
| Pickthal | Lo! they who spread the slander are a gang among you. Deem it not a bad thing for you; nay, it is good for you. Unto every man of them (will be paid) that which he hath earned of the sin; and as for him among them who had the greater share therein, his will be an awful doom. |
| Arberry | Those who came with the slander are a band of you; do not reckon it evil for you; rather it is good for you. Every man of them shall have the sin that he has earned charged to him; and whosoever of them took upon himself the greater part of it, him there awaits a mighty chastisement. |
| Shakir | Surely they who concocted the lie are a party from among you. Do not regard it an evil to you; nay, it is good for you. Every man of them shall have what he has earned of sin; and (as for) him who took upon himself the main part thereof, he shall have a grievous chastisement. |
| Sarwar | Those of you who have brought forward a false report (against Aisha) do not think that it will harm you. Rather it will be a benefit to you. Each one of you will face the result of his sin. The one among the group who was the chief instigator will face a great torment. |
| Khalifa | A gang among you produced a big lie. Do not think that it was bad for you; instead, it was good for you. Meanwhile, each one of them has earned his share of the guilt. As for the one who initiated the whole incident, he has incurred a terrible retribution. |
| Hilali/Khan | Verily! Those who brought forth the slander (against Aishah the wife of the Prophet SAW) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. |
| H/K/Saheeh | Indeed, those who came with falsehood are a group among you. Do not think it bad for you; rather it is good for you. For every person among them is what [punishment] he has earned from the sin, and he who took upon himself the greater portion thereof for him is a great punishment. |
| Malik | Those who concocted the slander are from a clique among you. Do not regard this incident as only an evil, for it also contains a good lesson for you. Whoever took any part in this sin, has earned his share accordingly, and the one who took on himself the leading part, shall have a terrible punishment.[11] |
| QXP | Verily, there are numerous among you who would slander others. Deem not that this (Law of eighty lashes and calling Allah to Witness) is harsh for you. Nay, it is good for you since every slanderer will have to account for what he earns through this dragging violation of human dignity. In the Divine System an awesome punishment awaits anyone who magnifies the slander (trying to make it believable). |
| Maulana Ali | Surely they who concocted the lie are a party from among you. Deem it not an evil to you. Nay, it is good for you. For every man of them is what he has earned of sin; and as for him among them who took upon himself the main part thereof, he shall have a grievous punishment. |
| Free Minds | Those who have brought forth the false accusation were a group from within you. Do not think it is bad for you, for it is good for you. Every person amongst them will have what he deserves of the sin. And as for he who had the greatest portion of it, he will have a great retribution. |
| Qaribullah | those who came with the slander were a number of you. Do not regard it evil for you, rather it is good for you. Every person of them shall have the sin that he has earned charged to him. As for he who took upon himself the greater part there is a mightier punishment. |
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| George Sale | As to the party among you who have published the falsehood concerning Ayesha, think it not to be an evil unto you: On the contrary, it is better for you. Every man of them shall be punished according to the injustice of which he hath been guilty; and he among them who hath undertaken to aggravate the same, shall suffer a grievous punishment. |
| JM Rodwell | Of a truth, they who advanced that lie were a large number of you; but regard it not as an evil to you. No, it is an advantage to you. To every man among them shall it be done according to the offence he hath committed; and as to that person among them who |
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| Asad | Verily, numerous among you are those who would falsely accuse others of unchastity: [Lit., "those who brought forth the lie (al-ifk, here denoting a false accusation of unchastity) are a numerous group (usbah) among you". The term usbah signifies any group of people, of indeterminate number, banded together for a particular purpose (Taj al-Arus). According to all the commentators, the passage comprising verses 11-20 relates to an incident, which occurred on the Prophet's return from the campaign against the tribe of Mustaliq in the year 5 H. The Prophet's wife Aishah, who had accompanied him on that expedition, was inadvertently left behind when the Muslims struck camp before dawn. After having spent several hours alone, she was found by one of the Prophet's Companions, who led her to the next halting-place of the army. This incident gave rise to malicious insinuations of misconduct on the part of Aishah; but these rumours were short-lived, and her innocence was established beyond all doubt. As is the case with all Quranic allusions to historical events, this one, too, is primarily meant to bring out an ethical proposition valid for all times and all social circumstances: and this is the reason why the grammatical construction of the above passage is such that the past-tense verbs occurring in verses 11-16 can be - and, I believe, should be - understood as denoting the present tense.] [but, O you who are thus wronged,] deem it not a bad thing for you: nay, it is good for you! [I.e., in the sight of God: for, the unhappiness caused by unjust persecution confers - as does every undeserved and patiently borne suffering - a spiritual merit on the person thus afflicted. Cf. the saying of the Prophet, quoted by Bukhari and Muslim: "Whenever a believer is stricken with any hardship, or pain, or anxiety, or sorrow, or harm, or distress - even if it be a thorn that has hurt him - God redeems thereby some of his failings."] [As for the slanderers,] unto every one of them [will be accounted] all that he has earned by [thus] sinning; and awesome suffering awaits any of them who takes it upon himself to enhance this [sin]! [I.e., by stressing, in a legally and morally inadmissible manner, certain "circumstantial" details or aspects of the case in order to make the slanderous, unfounded allegation more believable.] |
| 24:12 لولا اذ سمعتموه ظن المؤمنون والمؤمنات بانفسهم خيرا وقالوا هذا افك مبين |
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| Transliteration | Lawla ith samiAAtumoohu thanna almu/minoona waalmu/minatu bi-anfusihim khayran waqaloo hatha ifkun mubeenun |
| Literal | Where it not for when you heard it , the believers (M) and the believers (F) thought/assumed goodness with themselves, and they said: "That (is) evident lies/falsehood." |
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| Yusuf Ali | Why did not the believers - men and women - when ye heard of the affair,- put the best construction on it in their own minds and say, "This (charge) is an obvious lie"? |
| Pickthal | Why did not the believers, men and women, when ye heard it, think good of their own own folk, and say: It is a manifest untruth? |
| Arberry | Why, when you heard it, did the believing men and women not of their own account think good thoughts, and say, 'This is a manifest calumny'? |
| Shakir | Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood? |
| Sarwar | Would that on your hearing this report, the believing men and woman among you had a favorable attitude towards it, and had said, "This report is clearly false". |
| Khalifa | When you heard it, the believing men and the believing women should have had better thoughts about themselves, and should have said, "This is obviously a big lie." |
| Hilali/Khan | Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: "This (charge) is an obvious lie?" |
| H/K/Saheeh | Why, when you heard it, did not the believing men and believing women think good of one another and say, This is an obvious falsehood ? |
| Malik | Why did not the believing men and believing women, when they heard of this slander, think well of their own people, and say: "This is clearly a false accusation?"[12] |
| QXP | Why do not the believing men and believing women, whenever such a rumor is heard, think the best of one another and say, "This is an obvious falsehood?" |
| Maulana Ali | Why did not the believing men and the believing women, when you heard it, think well of their own people, and say: This is an evident falsehood? |
| Free Minds | If only when you heard it the believing men and women should have thought good of their own selves and said: "This is an obvious lie!" |
| Qaribullah | Had you heard it, and the believing men and women, thought good thoughts about one another said: 'This is a clear falsehood! ' |
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| George Sale | Did not the faithful men, and the faithful women, when ye heard this, judge in their own minds for the best; and say, this is a manifest falsehood? |
| JM Rodwell | Did not the faithful of both sexes, when ye heard of this, form a favourable judgment in their own minds, and say, This is a manifest lie? |
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| Asad | Why do not the believing men and women, whenever such [a rumour] is heard, [Lit., "whenever you hear it" - the pronoun "you" indicating here the community as a whole.] think the best of one another and say, "This is an obvious falsehood"? |
| 24:13 لولا جاؤوا عليه باربعة شهداء فاذ لم ياتوا بالشهداء فاولئك عند الله هم الكاذبون |
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| Transliteration | Lawla jaoo AAalayhi bi-arbaAAati shuhadaa fa-ith lam ya/too bialshshuhada-i faola-ika AAinda Allahi humu alkathiboona |
| Literal | Unless they come on it with four witnesses/testifiers, so if they do not come with witnesses/testifiers, so those are at God they are the liars/deniers/falsifiers. |
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| Yusuf Ali | Why did they not bring four witnesses to prove it? When they have not brought the witnesses, such men, in the sight of Allah, (stand forth) themselves as liars! |
| Pickthal | Why did they not produce four witnesses? Since they produce not witnesses, they verily are liars in the sight of Allah. |
| Arberry | Why did they not bring four witnesses against it? But since they did not bring the witnesses, in God's sight they are the liars. |
| Shakir | Why did they not bring four witnesses of it? But as they have not brought witnesses they are liars before Allah. |
| Sarwar | Would that they had brought four witness to testify to their report. Since they brought none, they are liars before God. |
| Khalifa | Only if they produced four witnesses (you may believe them). If they fail to produce the witnesses, then they are, according to GOD, liars. |
| Hilali/Khan | Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars. |
| H/K/Saheeh | Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah, who are the liars. |
| Malik | Why did they not produce four witnesses? If they cannot produce the required witnesses, they are the liars in the sight of Allah.[13] |
| QXP | Why do they not (demand of the accusers that they) produce four witnesses? For, if they do not produce such witnesses, it is the accusers who are, in the Sight of Allah, liars indeed. |
| Maulana Ali | Why did they not bring four witnesses of it? So, as they have not brought witnesses, they are liars in the sight of Allah. |
| Free Minds | If only they had brought four witnesses to it. If they did not have the witnesses, then these with God are the liars. |
| Qaribullah | Why, did they not bring four witnesses against it? But since they did not bring the witnesses, before Allah they are the liars. |
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| George Sale | Have they produced four witnesses thereof? Wherefore since they have not produced the witnesses, they are surely liars in the sight of God. |
| JM Rodwell | Have they brought four witnesses of the fact? If they cannot produce the witnesses, they are the liars in the sight of God. |
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| Asad | why do they not [demand of the accusers that they] [This interpolation is necessary in view of the fact that the believers spoken of in the preceding verse are blamed, not for making the false accusation, but for not giving it the lie.] produce four witnesses to prove their allegation? [Lit., "in support thereof" (alayhi).] - for, if they do not produce such witnesses, it is those [accusers] who, in the sight of God, are liars indeed! |
| 24:14 ولولافضل الله عليكم ورحمته في الدنيا والاخرة لمسكم في ماافضتم فيه عذاب عظيم |
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| Transliteration | Walawla fadlu Allahi AAalaykum warahmatuhu fee alddunya waal-akhirati lamassakum fee ma afadtum feehi AAathabun AAatheemun |
| Literal | And where it not for God's grace/favour/blessing on you and His mercy in the present world and the end (other life), great torture would have touched you in what you flowed/spread in it. |
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| Yusuf Ali | Were it not for the grace and mercy of Allah on you, in this world and the Hereafter, a grievous penalty would have seized you in that ye rushed glibly into this affair. |
| Pickthal | Had it not been for the grace of Allah and His mercy unto you in the world and the Hereafter an awful doom had overtaken you for that whereof ye murmured. |
| Arberry | But for God's bounty to you and His mercy in the present world and the world to come there would have visited you for your mutterings a mighty chastisement. |
| Shakir | And were it not for Allah's grace upon you and His mercy in this world and the hereafter, a grievous chastisement would certainly have touched you on account of the discourse which you entered into. |
| Sarwar | Were it not for the favors and mercy of God upon you, in this world and in the life to come, a great torment would strike you for your involvement in this false report. |
| Khalifa | If it were not for GOD's grace towards you, and His mercy in this world and in the Hereafter, you would have suffered a great retribution because of this incident. |
| Hilali/Khan | Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. |
| H/K/Saheeh | And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment |
| Malik | Were it not for the grace and mercy of Allah towards you in this world and the Hereafter, you would have been severely punished for your involvement in this scandal;[14] |
| QXP | And were it not for the Favor and Grace of Allah upon you, in this world and in the Hereafter, an awful suffering would have afflicted you for the slanders you fall for. |
| Maulana Ali | And were it not for Allah’s grace upon you and His mercy in this world and the Hereafter, a grievous chastisement would certainly have touched you on account of the talk you indulged in. |
| Free Minds | And had it not been for God's favour upon you and His mercy upon you in this world and the Hereafter, a great retribution would have touched you for what you have spoken. |
| Qaribullah | But for the bounty of Allah and His Mercy towards you in this life and in the Everlasting Life you would have been sternly punished for that which you were involved. |
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| George Sale | Had it not been for the indulgence of God towards you, and his mercy, in this world and in that which is to come, verily a grievous punishment had been inflicted on you, for the calumny which ye have spread: |
| JM Rodwell | And but for the goodness of God towards you, and His mercy in this world and in the next, a severe punishment had come upon you for that which ye spread abroad, |
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| Asad | And were it not for God's favour upon you, [O men,] and His grace in this world and in the life to come, awesome suffering would indeed have afflicted you in result of all [the calumny] in which you indulge [Sc., "yourselves and your whole society". With this and the next verse the discourse returns to, and elaborates, the idea touched upon in verse 10 and explained in the corresponding note.] |
| 24:15 اذ تلقونه بالسنتكم وتقولون بافواهكم ماليس لكم به علم وتحسبونه هينا وهو عند الله عظيم |
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| Transliteration | Ith talaqqawnahu bi-alsinatikum wataqooloona bi-afwahikum ma laysa lakum bihi AAilmun watahsaboonahu hayyinan wahuwa AAinda Allahi AAatheemun |
| Literal | When you receive it with your tongues/languages and you say with your mouths what knowledge is not for you with it (you have no knowledge of) and you think/suppose it (is) easy/light, and it is at God great. |
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| Yusuf Ali | Behold, ye received it on your tongues, and said out of your mouths things of which ye had no knowledge; and ye thought it to be a light matter, while it was most serious in the sight of Allah. |
| Pickthal | When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great. |
| Arberry | When you received it on your tongues, and were speaking with your mouths that whereof you had no knowledge, and reckoned it a light thing, and with God it was a mighty thing -- |
| Shakir | When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous. |
| Sarwar | Your tongues moved and your mouths spoke of something of which you had no knowledge. You thought it to be a trivial matter, while in the eyes of God it is blasphemy. |
| Khalifa | You fabricated it with your own tongues, and the rest of you repeated it with your mouths without proof. You thought it was simple, when it was, according to GOD, gross. |
| Hilali/Khan | When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great. |
| H/K/Saheeh | When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous. |
| Malik | when you passed on with your tongues and uttered with your mouths that about which you had no knowledge. You took it lightly while it was a very serious offence in the sight of Allah.[15] |
| QXP | When you welcome slander on your tongues and utter with your mouths something of which you have no knowledge, thinking it is a light matter, know that in the Sight of Allah it is an awful thing. |
| Maulana Ali | When you received it on your tongues and spoke with your mouths that of which you had no knowledge, and you deemed it a trifle, while with Allah it was serious. |
| Free Minds | For you have cast it with your tongues, and you say with your mouths what you have no knowledge of, and you think it is a minor issue, while with God it was great. |
| Qaribullah | You carried with your tongues and uttered with your mouths what you did not know. You have thought it a trifle, but before Allah it was a mighty thing. |
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| George Sale | When ye published that with your tongues, and spoke that with your mouths, of which ye had no knowledge; and esteemed it to be light, whereas it was a matter of importance in the sight of God. |
| JM Rodwell | when ye uttered with your tongues, and spake with your mouths that of which ye had no knowledge. Ye deemed it to be a light matter, but with God it was a grave one. |
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| Asad | when you take it up with your tongues, uttering with your mouths something of which you have no knowledge, and deeming it a light matter whereas in the sight of God it is an awful thing! |
| 24:16 ولولا اذ سمعتموه قلتم مايكون لنا ان نتكلم بهذا سبحانك هذا بهتان عظيم |
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| Transliteration | Walawla ith samiAAtumoohu qultum ma yakoonu lana an natakallama bihatha subhanaka hatha buhtanun AAatheemun |
| Literal | And if only when you want/listened (to) it, you said: "It (is) not to be for us that we converse/speak with that, Your praise/glory, that (is) great falsehood/slander ." |
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| Yusuf Ali | And why did ye not, when ye heard it, say? - "It is not right of us to speak of this: Glory to Allah! this is a most serious slander!" |
| Pickthal | Wherefor, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah)! This is awful calumny. |
| Arberry | And why, when you heard it, did you not say, 'It is not for us to speak about this; glory be to Thee! This is a mighty calumny'? |
| Shakir | And why did you not, when you heard it, say: It does not beseem us that we should talk of it; glory be to Thee! this is a great calumny? |
| Sarwar | Would that on hearing this report, you had said, "We have nothing to say about it. God forbid! It is a serious accusation." |
| Khalifa | When you heard it, you should have said, "We will not repeat this. Glory be to You. This is a gross falsehood." |
| Hilali/Khan | And why did you not, when you heard it, say? "It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie." |
| H/K/Saheeh | And why, when you heard it, did you not say, It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander ? |
| Malik | Why did you not, when you heard about it, say: "It is not befitting for us to talk about it, God forbid! This is a monstrous slander?"[16] |
| QXP | (And once again), why do you not say, whenever you hear such a rumor, "It is not befitting for us to talk about it. Glory to You (Our Lord), this is a monstrous calumny." |
| Maulana Ali | And why did you not, when you heard it, say: It beseems us not to talk of it. Glory be to Thee! This is a great calumny. |
| Free Minds | And when you heard it you should have said: "It was not right for us to speak of this. Glory to You, this is a great lie." |
| Qaribullah | When you heard it, why did you not say: 'It is not right for us to speak of this. Exaltations to You! This is a mighty slander! ' |
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| George Sale | When ye heard it, did ye say, it belongeth not unto us, that we should talk of this matter: God forbid! This is a grievous calumny? |
| JM Rodwell | And did ye say when ye heard it, "It is not for us to talk of this affair! O God! By thy Glory, this is a gross calumny?" |
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| Asad | And [once again]: Why do you not say, whenever you hear such [a rumour], "It does not behove us to speak of this, O Thou who art limitless in Thy glory: this is an awesome calumny"? [The interjection subhanaka ("O Thou who art limitless in Thy glory") stresses here the believers moral duty to bethink himself of God whenever he is tempted to listen to, or to repeat, a calumny (since every such rumour must be considered a calumny unless its truth is legally proved).] |
| 24:17 يعظكم الله ان تعودوا لمثله ابدا ان كنتم مؤمنين |
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| Transliteration | YaAAithukumu Allahu an taAAoodoo limithlihi abadan in kuntum mu/mineena |
| Literal | God advises/warns you that you return to similar/equal to it ever, if you were believing. |
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| Yusuf Ali | Allah doth admonish you, that ye may never repeat such (conduct), if ye are (true) Believers. |
| Pickthal | Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers. |
| Arberry | God admonishes you, that you shall never repeat the like of it again; if you are believers. |
| Shakir | Allah admonishes you that you should not return to the like of it ever again if you are believers. |
| Sarwar | God advises you never to do such things again if you have any faith. |
| Khalifa | GOD admonishes you that you shall never do it again, if you are believers. |
| Hilali/Khan | Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers. |
| H/K/Saheeh | Allah warns you against returning to the likes of this [conduct], ever, if you should be believers. |
| Malik | Allah admonishes you never to repeat a mistake like this, if you are true believers.[17] |
| QXP | Allah admonishes you that you repeat not the like thereof ever, if you are indeed believers. |
| Maulana Ali | Allah admonishes you that you return not to the like of it ever again, if you are believers. |
| Free Minds | God warns you not to repeat something similar to this ever, if you are believers. |
| Qaribullah | Allah exhorts you never again to repeat the like, if you are believers. |
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| George Sale | God warneth you, that ye return not to the like crime for ever; if ye be true believers. |
| JM Rodwell | God hath warned you that ye go not back to the like of this for ever, if ye be believers: |
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| Asad | God admonishes you [hereby] lest you ever revert to the like of this [sin], if you are [truly] believers; |
| 24:18 ويبين الله لكم الايات والله عليم حكيم |
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| Transliteration | Wayubayyinu Allahu lakumu al-ayati waAllahu AAaleemun hakeemun |
| Literal | And God clarifies/explains for you the verses/evidences , and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | And Allah makes the Signs plain to you: for Allah is full of knowledge and wisdom. |
| Pickthal | And He expoundeth unto you the revelations. Allah is Knower, Wise. |
| Arberry | God makes clear to you the signs; and God is All-knowing, All-wise. |
| Shakir | And Allah makes clear to you the communications; and Allah is Knowing, Wise. |
| Sarwar | God explains to you His revelations. He is All-knowing and All-wise. |
| Khalifa | GOD thus explains the revelations for you. GOD is Omniscient, Wise. |
| Hilali/Khan | And Allah makes the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise. |
| H/K/Saheeh | And Allah makes clear to you the verses, and Allah is Knowing and Wise. |
| Malik | Allah has made His revelations clear to you, Allah is All-Knowing, All-Wise.[18] |
| QXP | And Allah clearly explains His Verses for you. Allah is the Knower, the Wise. |
| Maulana Ali | And Allah makes clear to you the messages; and Allah is Knowing, Wise. |
| Free Minds | And God clarifies for you the revelations; and God is Knower, Wise. |
| Qaribullah | Allah makes plain to you His verses, and Allah is the Knower, the Wise. |
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| George Sale | And God declareth unto you his signs; for God is knowing and wise. |
| JM Rodwell | And God maketh His signs clear to you: for God is Knowing, Wise. |
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| Asad | for God makes [His] messages clear unto you - and God is all-knowing, Wise! |
| 24:19 ان الذين يحبون ان تشيع الفاحشة في الذين امنوا لهم عذاب اليم في الدنيا والاخرة والله يعلم وانتم لاتعلمون |
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| Transliteration | Inna allatheena yuhibboona an tasheeAAa alfahishatu fee allatheena amanoo lahum AAathabun aleemun fee alddunya waal-akhirati waAllahu yaAAlamu waantum la taAAlamoona |
| Literal | That those who love/like that the enormous/atrocious deed spread/circulate in (between) those who believed, for them (is a) painful torture in the present world and the end (other life), and God knows, and you do not know. |
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| Yusuf Ali | Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not. |
| Pickthal | Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not. |
| Arberry | Those who love that indecency should be spread abroad concerning them that believe -- there awaits them a painful chastisement in the present world and the world to come; and God knows, and you know not. |
| Shakir | Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter; and Allah knows, while you do not know. |
| Sarwar | Those who like to publicize indecency among the believers will face painful torment in this world and in the life to come. God knows what you do not know. |
| Khalifa | Those who love to see immorality spread among the believers have incurred a painful retribution in this life and in the Hereafter. GOD knows, while you do not know. |
| Hilali/Khan | Verily, those who like that (the crime of) illegal sexual intercourse should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows and you know not. |
| H/K/Saheeh | Indeed, those who like that immorality should be spread [or publicized] among those who have believed will have a painful punishment in this world and the Hereafter. And Allah knows and you do not know. |
| Malik | Those who love to broadcast such slanders among the believers will have a painful punishment in this life and in the Hereafter. Allah knows and you do not know.[19] |
| QXP | Verily, those who love to see immorality spread among the believers, shall be punished (by a court of law) in this world and in the life to come. For, Allah knows and you know not. |
| Maulana Ali | Those who love that scandal should circulate respecting those who believe, for them is a grievous chastisement in this world and the Hereafter. And Allah knows, while you know not. |
| Free Minds | As for those who enjoy that immorality spreads amongst those who have believed, they will have a painful retribution in the world and the Hereafter. And God knows while you do not know. |
| Qaribullah | Those who love that indecency should be broadcast about those who believe theirs is a painful punishment in this world and in the Everlasting Life. Allah knows, and you do not know. |
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| George Sale | Verily they who love that scandal be published of those who believe, shall receive a servere punishment both in this world, and in the next. God knoweth, but ye know not. |
| JM Rodwell | But as for those who love that foul calumnies should go forth against those who believe, a grievous chastisement awaits them In this world and in the next. And God hath knowledge, but ye have not. |
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| Asad | Verily, as for those who like [to hear] foul slander spread against [any of] those who have attained to faith [The term fahishah signifies anything that is morally reprehensible or abominable: hence, "immoral conduct" in the widest sense of this expression. In the above context it refers to unfounded or unproven allegations of immoral conduct, in other words, "foul slander".] grievous suffering awaits them in this world [I.e., the legal punishment as stipulated in verse 4 of his surah.] and in the life to come: for God knows [the full truth], whereas you know [it] not. [This Quranic warning against slander and, by obvious implication, against any attempt at seeking out other people's faults finds a clear echo in several well-authenticated sayings of the Prophet: "Beware of all guesswork [about one another], for, behold, all [such] guesswork is most deceptive (akdhab al-hadith); and do not spy upon one another and do not try to bare [other people's] failings" (Muwatta; almost identical versions of this Tradition have been quoted by Bukhari, Muslim and Abu Daud): "Do not hurt those who have surrendered themselves to God (al-muslimin) and do not impute evil to them and do not try to uncover their nakedness [i.e., their faults]: for, behold, if anyone tries to uncover his brother's nakedness, God will uncover his own nakedness [on the Day of judgment]" (Tirmidhi); and, "Never does a believer draw a veil over the nakedness of the other believer without Gods drawing a veil over his own nakedness on Resurrection Day" (Bukhari). All these injunctions have received their seal, as it were, in the Quranic exhortation: "Avoid most guesswork [about one another] - for, behold, some of [such] guesswork is [in itself] a sin" |
| 24:20 ولولا فضل الله عليكم ورحمته وان الله رؤوف رحيم |
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| Transliteration | Walawla fadlu Allahi AAalaykum warahmatuhu waanna Allaha raoofun raheemun |
| Literal | And where it not for God's grace/favour/blessing on you and His mercy, and that God (is) compassionate/merciful, merciful. |
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| Yusuf Ali | Were it not for the grace and mercy of Allah on you, and that Allah is full of kindness and mercy, (ye would be ruined indeed). |
| Pickthal | Had it not been for the grace of Allah and His mercy unto you, and that Allah is Clement, Merciful, (ye had been undone). |
| Arberry | But for God's bounty to you and His mercy and that God is All-gentle, All-compassionate -- |
| Shakir | And were it not for Allah's grace on you and His mercy, and that Allah is Compassionate, Merciful. |
| Sarwar | Were it not for the favor and mercy of God upon you (you would have faced painful punishment in this world and the life to come). God is Compassionate and Merciful. |
| Khalifa | GOD showers you with His grace and mercy. GOD is Most Kind towards the believers, Most Merciful. |
| Hilali/Khan | And had it not been for the Grace of Allah and His Mercy on you, (Allah would have hastened the punishment upon you). And that Allah is full of kindness, Most Merciful. |
| H/K/Saheeh | And if it had not been for the favor of Allah upon you and His mercy…and because Allah is Kind and Merciful. |
| Malik | Were it not for the grace and mercy of Allah towards you, this scandal would have produced very bad results for you. Allah is indeed very Kind, most Merciful.[20] |
| QXP | Had it not been for the Favor of Allah and His Mercy unto you, and that Allah is Compassionate, Merciful, (your social fabric would have been undone). |
| Maulana Ali | And were it not for Allah’s grace on you and His mercy -- and that Allah is Compassionate, Merciful. |
| Free Minds | And all this is from God's favour upon you and His mercy. And God is Compassionate, Merciful. |
| Qaribullah | If it was not for the bounty of Allah to you and His Mercy, and Allah is the Gentle, the Most Merciful. |
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| George Sale | Had it not been for the indulgence of God towards you, and his mercy, and that God is gracious and merciful, ye had felt his vengeance. |
| JM Rodwell | And but for the goodness of God towards you and His Mercy, and that God is Kind, Merciful . . . ! |
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| Asad | And were it not for God's favour upon you and His grace, and that God is compassionate, a dispenser of grace...! [See verse 10 of this surah and the corresponding note.] |
| 24:21 ياايها الذين امنوا لاتتبعوا خطوات الشيطان ومن يتبع خطوات الشيطان فانه يامر بالفحشاء والمنكر ولولا فضل الله عليكم ورحمته مازكى منكم من احد ابدا ولكن الله يزكي من يشاء والله سميع عليم |
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| Transliteration | Ya ayyuha allatheena amanoo la tattabiAAoo khutuwati alshshaytani waman yattabiAA khutuwati alshshaytani fa-innahu ya/muru bialfahsha-i waalmunkari walawla fadlu Allahi AAalaykum warahmatuhu ma zaka minkum min ahadin abadan walakinna Allaha yuzakkee man yashao waAllahu sameeAAun AAaleemun |
| Literal | You, you those who believed, do not follow the devil's foot steps, and who follows the devil's foot steps, so that he truly orders/commands with the enormous/atrocious deeds , and the defiance of God and His orders/obscenity , and where it not for God's grace/favour/blessing on you and His mercy (there would) not (be) from one from you ever (E) (that) purified/corrected , and but God purifies/corrects whom He wills/wants/intends, and God (is) hearing/listening, knowledgeable. |
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| Yusuf Ali | O ye who believe! follow not Satan's footsteps: if any will follow the footsteps of Satan, he will (but) command what is shameful and wrong: and were it not for the grace and mercy of Allah on you, not one of you would ever have been pure: but Allah doth purify whom He pleases: and Allah is One Who hears and knows (all things). |
| Pickthal | O ye who believe! Follow not the footsteps of the devil. Unto whomsoever followeth the footsteps of the devil, lo! he commandeth filthiness and wrong. Had it not been for the grace of Allah and His mercy unto you, not one of you would ever have grown pure. But Allah causeth whom He will to grow. And Allah is Hearer, Knower. |
| Arberry | O believers, follow not the steps of Satan; for whosoever follows the steps of Satan, assuredly he bids to indecency and dishonour. But for God's bounty to you and His mercy not one of you would have been pure ever; but God purifies whom He will; and God is All-hearing, All-knowing. |
| Shakir | O you who believe! do not follow the footsteps of the Shaitan, and whoever follows the footsteps of the Shaitan, then surely he bids the doing of indecency and evil; and were it not for Allah's grace upon you and His mercy, not one of you would have ever been pure, but Allah purifies whom He pleases; and Allah is Hearing, Knowing. |
| Sarwar | Believers, do not follow the footsteps of satan; whoever does so will be made by satan to commit indecency and sin. Were it not for the favor and mercy of God, none of you would ever have been purified. God purifies whomever He wants. God is All-hearing and All-knowing. |
| Khalifa | O you who believe, do not follow the steps of Satan. Anyone who follows the steps of Satan should know that he advocates evil and vice. If it were not for GOD's grace towards you, and His mercy, none of you would have been purified. But GOD purifies whomever He wills. GOD is Hearer, Knower. |
| Hilali/Khan | O you who believe! Follow not the footsteps of Shaitan (Satan). And whosoever follows the footsteps of Shaitan (Satan), then, verily he commands Al-Fahsha (i.e. to commit indecency (illegal sexual intercourse, etc.)), and Al-Munkar (disbelief and polytheism (i.e. to do evil and wicked deeds; to speak or to do what is forbidden in Islam, etc.)). And had it not been for the Grace of Allah and His Mercy on you, not one of you would ever have been pure from sins. But Allah purifies (guides to Islam) whom He wills, and Allah is All-Hearer, All-Knower. |
| H/K/Saheeh | O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing. |
| Malik | O believers! Do not follow the footsteps of Satan: because anyone who follows the footsteps of Satan is seduced by him to commit acts of indecency and wickedness. If there had not been the grace and mercy of Allah upon you, none of you would have ever been purified from that sin, for it is Allah Alone Who purifies whom He pleases, and Allah is All-Hearing, All-Knowing.[21] |
| QXP | O You who have chosen to be graced with belief! Follow not the steps of satanic people in the community. Anyone who follows Satan's steps, should know that he advocates evil and vice. Had it not been for the Favor of Allah, and His Grace unto you, none of you could have grown in goodness. Thus it is - but anyone can develop the "Self" (attain Self-actualization) by following Allah's Laws (given in the Qur'an). Allah is Hearer, Knower (Most Perceptive of your psychosocial needs). |
| Maulana Ali | O you who believe, follow not the footsteps of the devil. And whoever follows the footsteps of the devil, surely he commands indecency and evil. And were it not for Allah’s grace on you and His mercy, not one of you would ever have been purse, but Allah purifies whom He pleases. And Allah is Hearing, Knowing. |
| Free Minds | O you who believe, do not follow the footsteps of the devil. And whosoever follows the footsteps of the devil should know that he advocates immorality and evil. And had in not been for God's favour upon you and His mercy, not one of you would have ever been purified, but God purifies whom He wishes, and God is Hearer, Knower. |
| Qaribullah | Believers, do not follow in the steps of satan, for those who follow the steps of satan, he bids to indecency and dishonor. But for the bounty of Allah to you, and His Mercy no one of you would ever have been purified; but Allah purifies whom He will; Allah is the Hearer, the Knower. |
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| George Sale | O true believers, follow not the steps of the devil: For whosoever shall follow the steps of the devil, he will command him filthy crimes, and that which is unlawful. If it were not for the indulgence of God, and his mercy towards you, there had not been so much as one of you cleansed from his guilt for ever: But God cleanseth whom he pleaseth; for God both heareth and knoweth. |
| JM Rodwell | O ye who believe! follow not the steps of Satan, for whosoever shall follow the steps of Satan, he will enjoin on him what is base and blameworthy; and but for the goodness of God towards you, and His mercy, no one of you had been cleansed for ever: but Go |
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| Asad | O You who have attained to faith! Follow not Satan's footsteps: for he who follows Satan's footsteps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason. [In this context, the term al-munkar has apparently the same meaning as in 16:90 (explained in the corresponding note) since, as the sequence shows, it clearly relates to the unreasonable self-righteousness of so many people who "follow Satan's footsteps" by imputing moral failings to others and forgetting that it is only due to Gods grace that man, in his inborn weakness, can ever remain pure.] And were it not for God's favour upon you and His grace, not one of you would ever have remained pure. For [thus it is:] God who causes whomever He wills to grow in purity: for God is all-hearing, all-knowing. |