Surah 49. Al-Hujurat

O YOU who have attained to faith! If any iniquitous person comes to you with a [slanderous] tale, use your discernment,⁵ lest you hurt people unwittingly and afterwards be filled with remorse for what you have done.⁶

  - Mohammad Asad

I.e., verify the truth before giving credence to any such report or rumour. The tale-bearer is characterized as "iniquitous" because the very act of spreading unsubstantiated rumours affecting the reputation of other persons constitutes a spiritual offence.

Thus, after laying stress in the preceding verses on the reverence due to God's messagebearer - and, by implication, to every righteous leader of the community - the discourse turns to the moral imperative of safeguarding the honour and reputation of every member of the community, man and woman alike. This principle is taken up, more explicitly, in verse {12}.

O believers, if an evildoer comes to you with some news, verify it (investigate to ascertain the truth), lest you should harm others unwittingly and then regret what you have done.

  - Muhammad Farooq-i-Azam Malik

O believers, if an evildoer brings you any news, verify 'it' so you do not harm people unknowingly, becoming regretful for what you have done.¹

  - Mustafa Khattab

 Al-Walîd ibn ’Uqbah ibn Abi Mu’aiṭ was sent by the Prophet (ﷺ) to collect alms-tax from Bani Al-Muṣṭaliq. They went out to receive Al-Walîd but he assumed they wanted to harm him. Therefore, he quickly returned to the Prophet (ﷺ) with the bad news so he would punish them. Shortly after, a delegation from Bani Al-Muṣṭaliq came to clarify the misunderstanding.

O ye who believe! If an evil liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did.

  - Marmaduke Pickthall

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. ⁴⁹²⁴

  - Abdullah Yusuf Ali

All tittle-tattle or reports-especially if emanating from persons you do not know-are to be tested, and the truth ascertained. If they were believed and passed on, much harm may be done, of which you may have cause afterwards to repent heartily. Scandal or slander of all kinds is here condemned.

And know that God's Apostle is among you:⁷ were he to comply with your inclinations in each and every case,⁸ you would be bound to come to harm [as a community]. But as it is, God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you all denial of the truth, and all iniquity, and all rebellion [against what is good]. Such indeed are they who follow the right course

  - Mohammad Asad

Sc., "and he ought to be an example for you as regards your behaviour towards one another": i.e., he would not accept rashly a hearsay tale affecting the honour of third persons, but would either refuse to listen to it altogether or, should a clarification become necessary in the interests of the community, would insist on ascertaining the truth objectively.

Lit., "in many a case (amr)": the implication being that, more often than not, man is prone to give credence to malicious rumours devoid of any real evidence.

And know that Allah's Rasool is among you. If he were to follow you in most affairs, you would certainly be in trouble. Allah has endeared this faith to you and beautified it in your hearts, making unbelief, wrongdoing, and disobedience abhorrent to you. It is they who are rightly guided

  - Muhammad Farooq-i-Azam Malik

And keep in mind that Allah's Messenger is 'still' in your midst. If he were to yield to you in many matters, you would surely suffer 'the consequences'.¹ But Allah has endeared faith to you, making it appealing in your hearts. And He has made disbelief, rebelliousness, and disobedience detestable to you. Those are the ones rightly guided.

  - Mustafa Khattab

 Or things would have been difficult for you.

And know that the messenger of Allah is among you. If he were to obey you in much of the government, ye would surely be in trouble; but Allah hath endeared the faith to you and hath beautified it in your hearts, and hath made disbelief and lewdness and rebellion hateful unto you. Such are they who are rightly guided.

  - Marmaduke Pickthall

And know that among you is Allah's Apostle: 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 ^{4925 4926}

  - Abdullah Yusuf Ali

The messenger of Allah, if he consults his friends and associates, should not be expected to follow their advice in all matters. The judgment and responsibility are his: he sees farther than the rest, and he is not swayed by personal feeling as others may be.

Fortunate indeed was the generation among whom the Prophet of Allah walked in his daily life. His example was inspiring. Their inner Faith was dear to them; it was a thing to be proud of in their innermost hearts; and they loved discipline, obedience, and righteousness. No wonder all their other disadvantages were neutralised, and they went from strength to strength. Nothing but the Grace of Allah could have brought about such a result.

through God's bounty and favour; and God is all-knowing, truly wise.

  - Mohammad Asad

through Allah's grace and blessing. Allah is Knowledgeable, Wise.

  - Muhammad Farooq-i-Azam Malik

'This is' a bounty and a blessing from Allah. And Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

(It is) a bounty and a grace from Allah; and Allah is Knower, Wise.

  - Marmaduke Pickthall

A grace and favor from Allah; and Allah is full of Knowledge and Wisdom.

  - Abdullah Yusuf Ali

Hence, if two groups of believers fall to fighting,⁹ make peace between them; but then, if one of the two [groups] goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment;¹⁰ and if they revert, make peace between them with justice, and deal equitably [with them]: for verily, God loves those who act equitably!

  - Mohammad Asad

The expression "fighting" comprises in this context all modes of discord and contention, both in word and deed, evidently as a consequence of the slanderous rumours spoken of in verse {6} above.

I.e., that the believers should act as brethren (see next verse).

If two parties among the believers fall into mutual fighting, make peace between them. Then if one of them transgresses against the other, fight the one who has transgressed until he returns to the commands of Allah. Then, if he returns, make peace between them with justice and be fair; for Allah loves those who are fair and just.

  - Muhammad Farooq-i-Azam Malik

And if two groups of believers fight each other, then make peace between them. But if one of them transgresses against the other, then fight against the transgressing group until they 'are willing to' submit to the rule of Allah. If they do so, then make peace between both 'groups' in all fairness and act justly. Surely Allah loves those who uphold justice.

  - Mustafa Khattab

And if two parties of believers fall to fighting, then make peace between them. And if one party of them doeth wrong to the other, fight ye that which doeth wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loveth the equitable.

  - Marmaduke Pickthall

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). ⁴⁹²⁷

  - Abdullah Yusuf Ali

Individual quarrels are easier to compose than group quarrels, or, in the modern world, national quarrels. But the collective community of Islam should be supreme over groups or nations. It would be expected to act justly and try to compose the quarrel, for peace is better than fighting. But if one party is determined to be the aggressor, the whole force of the community is brought to bear on it. The essential condition of course is that there should be perfect fairness and justice and respect for the highest principles; for Islam takes account of every just and legitimate interest without separating spiritual from temporal matters. The League of Nations failed because these essentials were absent and today the United Nations fails for the same reason.

All believers are but brethren.¹¹ Hence, [whenever they are at odds,] make peace between your two brethren, and remain conscious of God, so that you might be graced with His mercy.

  - Mohammad Asad

The plural noun ikhwah ("brethren" or "brotherhood") has here, of course, a purely ideological connotation, comprising men and women alike; the same applies to the subsequent mention of "your two brethren".

The believers are brothers to one another, therefore, make reconciliation between your brothers and fear Allah, so that you may be shown mercy.

  - Muhammad Farooq-i-Azam Malik

The believers are but one brotherhood, so make peace between your brothers. And be mindful of Allah so you may be shown mercy.

  - Mustafa Khattab

The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.

  - Marmaduke Pickthall

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. ⁴⁹²⁸

  - Abdullah Yusuf Ali

The enforcement of the Muslim Brotherhood is the greatest social ideal of Islam. On it was based the Prophet's Sermon at his last pilgrimage, and Islam cannot be completely realised until this ideal is achieved.

O YOU who have attained to faith! No men shall deride [other] men: it may well be that those [whom they deride] are better than themselves; and no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves.¹² And neither shall you defame one another, nor insult one another by [opprobrious] epithets: evil is all imputation of iniquity after [one has attained to] faith;¹³ and they who [become guilty thereof and] do not repent - it is they, they who are evildoers!

  - Mohammad Asad

The implication is that believers, whether men or women, shall never deride one another (Zamakhshari, Baydawi).

This applies no less to the faith of the one who insults than to that of the insulted (Razi): cf. 6:82 - "[those] who have not obscured their faith by wrongdoing".

O believers! Let no men laugh at other men who may perhaps be better than themselves; and let no woman laugh at another woman, who may perhaps be better than herself. Do not defame through sarcastic remarks about one another, nor call one another by offensive nicknames. It is an evil thing to be called by a bad name after being a believer, and those who do not repent are the ones who are the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

O believers! Do not let some 'men' ridicule others, they may be better than them, nor let 'some' women ridicule other women, they may be better than them. Do not defame one another, nor call each other by offensive nicknames. How evil it is to act rebelliously after having faith! And whoever does not repent, it is they who are the 'true' wrongdoers.

  - Mustafa Khattab

O ye who believe! Let not a folk deride a folk who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.

  - Marmaduke Pickthall

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. ^{4929 4930}

  - Abdullah Yusuf Ali

Mutual ridicule ceases to be fun when there is arrogance or selfishness or malice behind it. We may laugh with people, to share in the happiness of life: we must never laugh at people in contempt or ridicule. In many things they may be better than ourselves!

Defamation may consist in speaking ill of others by the spoken or written word, or in acting in such a way as to suggest a charge against some person whom we are not in a position to judge. A cutting, biting remark or taunt of sarcasm is included in the word lamaza. An offensive nickname may amount to defamation, but in any case there is no point in using offensive nicknames, or names that suggest some real or fancied defect. They ill accord with the serious purpose which Muslims should have in life. For example, even if a man is lame, it is wrong to address him as "O lame one!" It causes him pain, and it is bad manners. So in the case of the rude remark, "the black man".

O you who have attained to faith! Avoid most guesswork [about one another]¹⁴ for, behold, some of [such] guesswork is [in itself] a sin; and do not spy upon one another, and neither allow yourselves to speak ill of one another behind your backs. Would any of you like to eat the flesh of his dead brother? Nay, you would loathe it! And be conscious of God. Verily, God is an acceptor of repentance, a dispenser of grace!

  - Mohammad Asad

I.e., guesswork that may lead to unfounded suspicion of another person's motives: see note [22] on 24:19 .

O believers! Avoid immoderate suspicion, for in some cases suspicion is a sin. Do not spy on one another, nor backbite one another (to say something about another behind ones back that if one hears it, dislikes it). Would any of you like to eat the flesh of his dead brother? Surely you would abhor it. Fear Allah; for Allah is the Accepter of repentance, Merciful.

  - Muhammad Farooq-i-Azam Malik

O believers! Avoid many suspicions, 'for' indeed, some suspicions are sinful. And do not spy, nor backbite one another. Would any of you like to eat the flesh of their dead brother? You would despise that!¹ And fear Allah. Surely Allah is 'the' Accepter of Repentance, Most Merciful.

  - Mustafa Khattab

 Backbiting people is likened to eating their dead bodies. So if eating someone’s flesh is detestable, then backbiting them is no different.

O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.

  - Marmaduke Pickthall

O ye who believe! avoid suspicion as much (as possible): for suspicion in some cases is a sin: and spy not on each other nor speak ill of 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. ^{4931 4931 4932}

  - Abdullah Yusuf Ali

Most kinds of suspicion are baseless and to be avoided, and some are crimes in themselves: for they do cruel injustice to innocent men and women. Spying, or enquiring too curiously into other people's affairs, means either idle curiosity, and is therefore futile, or suspicion carried a stage further, which almost amounts to sin. Back-biting also is a brood of the same genus. It may be either futile but all the same mischievous, or it may be poisoned with malice, in which case it is a sin added to sin.

No one would like even to think of such an abomination as eating the flesh of his brother. But when the brother is dead, and the flesh is carrion, abomination is added to abomination. In the same way we are asked to refrain from hurting people's feelings when they are present; how much worse is it when we say things, true or false, when they are absent!

O men! Behold, We have created you all out of a male and a female,¹⁵ and have made you into nations and tribes, so that you might come to know one another.¹⁶ Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.

  - Mohammad Asad

I.e., "We have created every one of you out of a father and a mother" (Zamakhshari, Razi, Baydawi) - implying that this equality of biological origin is reflected in the equality of the human dignity common to all.

I.e., know that all belong to one human family, without any inherent s uperiority of one over another (Zamakhshari). This connects with the exhortation, in the preceding two verses, to respect and safeguard each other's dignity. In other words, men's evolution into "nations and tribes" is meant to foster rather than to diminish their mutual desire to understand and appreciate the essential human oneness underlying their outward differentiations; and, correspondingly, all racial, national or tribal prejudice ('asabiyyah) is condemned - implicitly in the Qur'an, and most explicitly by the Prophet (see second half of note [15] on 28:15 ). In addition, speaking of people's boasting of their national or tribal past, the Prophet said: "Behold, God has removed from you the arrogance of pagan ignorance (jahiliyyah) with its boast of ancestral glories. Man is but a God-conscious believer or an unfortunate sinner. All people are children of Adam, and Adam was created out of dust." (Fragment of a hadith quoted by Tirmidhi and Abu Da'ud, on the authority of Abu Hurayrah.)

O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes that you might get to know one another. Surely the noblest of you in the sight of Allah is he who is the most righteous. Allah is All-Knowledgeable, All-Aware.

  - Muhammad Farooq-i-Azam Malik

O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may 'get to' know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.¹

  - Mustafa Khattab

 The Prophet (ﷺ) is reported in a ḥadîth collected by Imâm Aḥmed to have said, "O humanity! Your Lord is one, and your ancestry is one. No Arab is superior to a non-Arab, nor is any non-Arab superior to any Arab. No white is superior to any black, nor is any black superior to any white except on account of their righteousness."

O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.

  - Marmaduke Pickthall

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 honored 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). ⁴⁹³³

  - Abdullah Yusuf Ali

This is addressed to all mankind and not only to the Muslim brotherhood, though it is understood that in a perfected world the two would be synonymous. As it is, mankind is descended from one pair of parents. Their tribes, races, and nations are convenient labels by which we may know certain differing characteristics. Before Allah they are all one, and he gets most honour who is most righteous.

THE BEDOUIN say, "We have attained to faith." Say [unto them, O Muhammad]: "You have not [yet] attained to faith; you should [rather] say, 'We have [outwardly] surrendered' - for [true] faith has not yet entered your hearts.¹⁷ But if you [truly] pay heed unto God and His Apostle, He will not let the least of your deeds¹⁸ go to waste: for, behold, God is much-forgiving, a dispenser of grace."

  - Mohammad Asad

Inasmuch as this is evidently an allusion to the intense tribalism of the bedouin and their "pride of descent" (Razi), the above verse connects with the preceding condemnation of all tribal preferences and prejudices, and with the call for their abandonment as a prerequisite of true faith. Primarily, this relates to the bedouin contemporaries of the Prophet, but its import is general and timeless.

I.e., "your own deeds, in distinction from the supposed 'glorious deeds' of your ancestors, which count for nothing in His sight".

The beduin Arabs say: "We have believed." Tell them: "You have not believed; rather say 'We have become Muslims;' for faith has not yet found its way into your hearts. If you obey Allah and His Rasool, He will not deny you the reward of your deeds; surely Allah is Forgiving, Merciful."

  - Muhammad Farooq-i-Azam Malik

'Some of' the nomadic Arabs say, 'We believe.' Say, 'O Prophet,' 'You have not believed. But say, 'We have submitted,' for faith has not yet entered your hearts.¹ But if you obey Allah and His Messenger 'wholeheartedly', He will not discount anything from 'the reward of' your deeds. Allah is truly All-Forgiving, Most Merciful.'

  - Mustafa Khattab

 The verse makes a distinction between Islam (the declaration of accepting the faith, then performing Islamic duties such as prayers and fasting) and Îmân (a higher state of Islam, which means to embrace the faith wholeheartedly). This distinction is very clear in a famous narration from the Prophet (ﷺ), commonly known as the Ḥadîth of Gabriel.

The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

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 Apostle He will not belittle aught of your deeds: for Allah is Oft-Forgiving Most Merciful." ^{4934 4935}

  - Abdullah Yusuf Ali

The desert Arabs were somewhat shaky in their faith. Their hearts and minds were petty, and they thought of petty things, while Islam requires the complete submission of one's being to Allah. See next verse. Some of the failings of the desert Arabs are described in xlviii. 11-15. But the reference here is said to be to the Banu Asad, who came to profess Islam in order to get charity during a famine.

'This is what ye ought to prove if your faith has any meaning, but ye only say it with your tongues.'

[Know that true] believers are only those who have attained to faith in God and His Apostle and have left all doubt behind,¹⁹ and who strive hard in God's cause with their possessions and their lives: it is they, they who are true to their word!

  - Mohammad Asad

Lit., "and thereafter have had no doubt".

The true believers are those who believe in Allah and His Rasool, then never doubt; and make Jihad (exert their efforts) with their wealth and their persons in the cause of Allah. Such are the ones who are truthful in their claim to be the believers.

  - Muhammad Farooq-i-Azam Malik

The 'true' believers are only those who believe in Allah and His Messenger- never doubting- and strive with their wealth and their lives in the cause of Allah. They are the ones true in faith.

  - Mustafa Khattab

The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere.

  - Marmaduke Pickthall

Only those are Believers who have believed in Allah and His Apostle and have never since doubted but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones.

  - Abdullah Yusuf Ali

Say: "Do you, perchance, [want to] inform God of [the nature of] your faith²⁰ - although God knows all that is in the heavens and all that is on earth? Indeed, God has full knowledge of everything!"

  - Mohammad Asad

Like the preceding passage, this, too, is addressed in the first instance to certain contemporaries of the Prophet, but its meaning extends to all people, at all times, who think that their mere profession of faith and outward adherence to its formalities makes them "believers".

O Prophet say to those who claim to have believed: "Do you apprise Allah of your religion? Whereas, Allah knows all that is in the heavens and the earth and He has full knowledge of everything."

  - Muhammad Farooq-i-Azam Malik

Say, 'Do you inform Allah of your faith, when Allah 'already' knows whatever is in the heavens and whatever is on the earth? And Allah has 'perfect' knowledge of all things.'

  - Mustafa Khattab

Say (unto them, O Muhammad): Would ye teach Allah your religion, when Allah knoweth all that is in the heavens and all that is in the earth, and Allah is Aware of all things?

  - Marmaduke Pickthall

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. ⁴⁹³⁶

  - Abdullah Yusuf Ali

'You say (or perhaps even think) that you are Muslims, but where are the fruits of your Faith? Allah knows the innermost motives and secrets of your heart, and you cannot deceive Him by attaching a certain label to yourselves'. Alas! that this answer to the desert Arabs is true of so many others in our own times!

Many people²¹ think that they have bestowed a favour upon thee [O Prophet] by having surrendered [to thee].²² Say thou: "Deem not your surrender a favour unto me: nay, but it is God who bestows a favour upon you by showing you the way to faith - if you are true to your word!"

  - Mohammad Asad

Lit., "They" (see preceding note).

I.e., "by professing to be thy followers".

They think they have conferred upon you a favor by embracing Islam. Tell them: "You have conferred upon me no favor by accepting Islam. It was Allah Who has conferred a favor upon you in guiding you to the true faith; admit this, if you are men of truth.

  - Muhammad Farooq-i-Azam Malik

They regard their acceptance of Islam as a favour to you. Tell 'them, O Prophet', 'Do not regard your Islam as a favour to me. Rather, it is Allah Who has done you a favour by guiding you to the faith, if 'indeed' you are faithful.

  - Mustafa Khattab

They make it favor unto thee (Muhammad) that they have surrendered (unto Him). Say: Deem not your Surrender a favor unto me; nay, but Allah doth confer a favor on you, inasmuch as He hath led you to the Faith, if ye are earnest.

  - Marmaduke Pickthall

They impress on thee as favor that they have embraced Islam. Say "Count not your Islam as a favor upon me: Nay Allah has conferred a favor upon you that He has guided you to the Faith if ye be true and sincere. ⁴⁹³⁷

  - Abdullah Yusuf Ali

Islam in itself is a precious privilege. By accepting it we confer no favour on its preacher or on any community. If the acceptance is from the heart, it is a great favour done to those who accept, that the Light of Allah has entered their hearts and they have received guidance.

Verily, God knows the hidden reality of the heavens and the earth; and God sees all that you do.

  - Mohammad Asad

Surely Allah knows the secrets of the heavens and the earth; and Allah is watching all your actions."

  - Muhammad Farooq-i-Azam Malik

Surely Allah knows the unseen of the heavens and earth. And Allah is All-Seeing of what you do.'

  - Mustafa Khattab

Lo! Allah knoweth the Unseen of the heavens and the earth. And Allah is Seer of what ye do.

  - Marmaduke Pickthall

"Verily Allah knows the secrets of the heavens and the earth: and Allah sees well all that ye do." ⁴⁹³⁸

  - Abdullah Yusuf Ali

This does not mean that we should seek petty motives in newcomers into the House of Islam, That would indeed be habouring suspicions or allowing curiosity to spy out motives, which would be a crime under xlix. 12. We should be true, sincere, and devoted ourselves, and leave the case of others to Allah, from Whose eyes nothing is hidden.