Translation of the HOLY QUR’AN – 49.Surat Al-Ĥujurāt (The Rooms) – سورة الحجرات

Surat Al-Ĥujurāt (The Rooms) – سورة الحجرات

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[In the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]

 

49:1

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

Pronunciation

Ya ayyuha allatheena amanoola tuqaddimoo bayna yadayi Allahi warasoolihi wattaqooAllaha inna Allaha sameeAAun AAaleem

Translation

O you who have believed, do not put [yourselves] before Allah and His Messenger but fear Allah . Indeed, Allah is Hearing and Knowing.

Tafsir al-Jalalayn

O you who believe, do not venture ahead of (tuqaddimū, [derives] from qaddama, with the sense of [the 5th form] taqaddama), that is to say, do not come forward with any [unwarranted] saying or deed [ahead of], God and His Messenger, the one communicating [the Message] from Him, that is to say, without their permission, and fear God. Surely God is Hearer, of your sayings, Knower, of your deeds: this was revealed regarding the dispute between Abū Bakr and ‘Umar, may God be pleased with them both, in the presence of the Prophet (s), over the appointment of al-Aqra‘ b. Hābis or al-Qa‘qā‘ b. Ma‘bad as commander [of his tribe].

49:2

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَن تَحْبَطَ أَعْمَالُكُمْ وَأَنتُمْ لَا تَشْعُرُونَ

Pronunciation

Ya ayyuha allatheena amanoola tarfaAAoo aswatakum fawqa sawti annabiyyiwala tajharoo lahu bilqawli kajahri baAAdikumlibaAAdin an tahbata aAAmalukumwaantum la tashAAuroon

Translation

O you who have believed, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not.

Tafsir al-Jalalayn

The following was revealed regarding those who raised their voices in the presence of the Prophet (s): O you who believe, do not raise your voices — when you [want to] speak — above the voice of the Prophet, when he is speaking, and do not shout words at him, when you [wish to] confide in him, as you shout to one another, but [speak] lower than that, out of reverence for him, lest your works should be invalidated without your being aware, that is to say, for fear of this [happening] as a result of the raising of voices and the shouting mentioned.

49:3

إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِندَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰ ۚ لَهُم مَّغْفِرَةٌ وَأَجْرٌ عَظِيمٌ

Pronunciation

Inna allatheena yaghuddoona aswatahumAAinda rasooli Allahi ola-ika allatheenaimtahana Allahu quloobahum littaqwalahum maghfiratun waajrun AAatheem

Translation

Indeed, those who lower their voices before the Messenger of Allah – they are the ones whose hearts Allah has tested for righteousness. For them is forgiveness and great reward.

Tafsir al-Jalalayn

The following was revealed regarding those who used to lower their voices in the presence of the Prophet (s), such as Abū Bakr, ‘Umar and others, may God be pleased with [all of] them: Truly those who lower their voices in the presence of God’s Messenger — they are the ones whose hearts God has tested for God-fearing, that is to say, [He has tested them] so that this [fear of God] may manifest itself in them. For them will be forgiveness and a great reward: Paradise.

49:4

إِنَّ الَّذِينَ يُنَادُونَكَ مِن وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ

Pronunciation

Inna allatheena yunadoonaka minwara-i alhujurati aktharuhum layaAAqiloon

Translation

Indeed, those who call you, [O Muhammad], from behind the chambers – most of them do not use reason.

Tafsir al-Jalalayn

The following was revealed regarding a group of people who came to see the Prophet (s) during the midday [resting] period while he was in his house, and called out to him: Truly those who call you from behind the apartments, the [private] chambers of his womenfolk (hujurāt is the plural of hujra, which is an area of ground on which stones are laid [yuhjaru ‘alayhi] to form a wall or the like), and it happened that each one of them called out, in that rough and crude Bedouin manner, from behind one of the apartments, as they did not know in which apartment he was, most of them do not understand, given the way in which they acted, your exalted status and the reverence that befits it.

49:5

وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Pronunciation

Walaw annahum sabaroo hattatakhruja ilayhim lakana khayran lahum wallahughafoorun raheem

Translation

And if they had been patient until you [could] come out to them, it would have been better for them. But Allah is Forgiving and Merciful.

Tafsir al-Jalalayn

And had they been patient (annahum, ‘they’, has independent status, on account of inceptiveness; alternatively, it is said to govern an implied verb such as thabata, ‘had [their patience] been maintained’) until you came out to them, it would have been better for them; and God is Forgiving, Merciful, to those of them who repent.

49:6

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ

Pronunciation

Ya ayyuha allatheena amanooin jaakum fasiqun binaba-in fatabayyanoo an tuseebooqawman bijahalatin fatusbihoo AAala mafaAAaltum nadimeen

Translation

O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.

Tafsir al-Jalalayn

The following was revealed regarding al-Walīd b. ‘Uqba whom the Prophet had sent to the Banū al-Mustaliq in order to ascertain [their loyalty to Islam]. He already feared them on account of an old feud between him and them from the time of pagandom [before Islam], and so [upon seeing them come out to him] he returned and claimed that they had refused to give the voluntary alms and intended to kill him. And just as the Prophet (s) was making plans to raid them, they came to him to disavow what he [al-Walīd] had said about them: O you who believe, if a reprobate should come to you with some tiding, some piece of information, verify [it], [ascertain] his truthfulness from his mendacity (fa-tabayyanū: a variant reading has fa-tathabbatū, from al-thabāt, ‘to ascertain’), lest you injure a folk (an tusībū qawman, an object denoting reason), that is to say, for fear of this [happening], out of ignorance (bi-jahālatin is a circumstantial qualifier referring to the subject [of the verb]), that is to say while you are ignorant; and then become remorseful of what you have perpetrated, erroneously against that folk. After they had returned to their homelands, the Prophet (s) sent Khālid [b. al-Walīd] to them, who observed only obedience and goodness in them and [later] informed the Prophet of this.

49:7

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ ۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِّنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

Pronunciation

WaAAlamoo anna feekum rasoola Allahilaw yuteeAAukum fee katheerin mina al-amri laAAanittum walakinnaAllaha habbaba ilaykumu al-eemanawazayyanahu fee quloobikum wakarraha ilaykumu alkufra walfusooqawalAAisyana ola-ika humu arrashidoon

Translation

And know that among you is the Messenger of Allah . If he were to obey you in much of the matter, you would be in difficulty, but Allah has endeared to you the faith and has made it pleasing in your hearts and has made hateful to you disbelief, defiance and disobedience. Those are the [rightly] guided.

Tafsir al-Jalalayn

And know that the Messenger of God is among you, so do not speak falsehood, for God will inform him of the [real] state of affairs. If he were to obey you in many matters, which you communicate contrary to reality, so that the necessary [evil] consequences ensue, you would surely be in trouble, you would earn in addition to that sin, the sin for the consequences that ensue [from your error]. But God has endeared faith to you, adorning your hearts with it, and He has made odious to you disbelief and immorality and disobedience ([an instance of] suppletion with respect to import, as opposed to [lexical] form; for the one to whom ‘faith has been endeared …’ and so forth, will naturally be dissimilar in character to the mentioned [reprobate]). Those (there is here a shift from the second [to the third] person address) — they are the right-minded, the ones firmly established upon [the way of] their religion;

49:8

فَضْلًا مِّنَ اللَّهِ وَنِعْمَةً ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ

Pronunciation

Fadlan mina Allahi waniAAmatanwallahu AAaleemun hakeem

Translation

[It is] as bounty from Allah and favor. And Allah is Knowing and Wise.

Tafsir al-Jalalayn

[that is] a favour from God (fadlan is a verbal noun, in the accusative because of the implied verbal action, that is, afdala, ‘He gives a favour’) and a grace, from Him, and God is Knower, of them, Wise, in His bestowal of graces on them.

49:9

وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا ۖ فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِ ۚ فَإِن فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا ۖ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

Pronunciation

Wa-in ta-ifatani minaalmu/mineena iqtataloo faaslihoo baynahumafa-in baghat ihdahuma AAala al-okhrafaqatiloo allatee tabghee hatta tafee-a ilaamri Allahi fa-in faat faaslihoobaynahuma bilAAadli waaqsitoo inna Allahayuhibbu almuqsiteen

Translation

And if two factions among the believers should fight, then make settlement between the two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to the ordinance of Allah . And if it returns, then make settlement between them in justice and act justly. Indeed, Allah loves those who act justly.

Tafsir al-Jalalayn

And if two parties of believers (in tā’ifatāni mina’l-mu’minīna… [to the end of] the verse, was revealed regarding a particular incident where the Prophet (s) was riding a donkey and happened to pass by Ibn Ubayy; the donkey urinated and so Ibn Ubayy held his nose, whereupon [‘Abd Allāh] Ibn Rawāhā said, ‘By God, the smell of the donkey’s urine is sweeter-smelling than your musk. Fighting then ensued between the two clans with fists, sandals and palm branches [being thrown about]) fall to fighting (iqtatalū: the plural is used on account of the [plural] import, for each party is made up of several individuals; a variant reading has [the dual form] iqtatalatā), make peace between them (baynahumā: the dual here takes into account the actual [dual] form [of tā’ifatān, ‘two parties’]). And if one of them aggresses against the other, fight the one which aggresses until it returns to God’s ordinance, [to] the truth. Then, if it returns, reconcile them, fairly, and act justly. Surely God loves the just.

49:10

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ

Pronunciation

Innama almu/minoona ikhwatun faaslihoobayna akhawaykum wattaqoo Allaha laAAallakum turhamoon

Translation

The believers are but brothers, so make settlement between your brothers. And fear Allah that you may receive mercy.

Tafsir al-Jalalayn

The believers are indeed brothers, in religion. Therefore [always] make peace between your brethren, when they fall into dispute with one another (a variant reading [for the dual form akhawaykum, ‘your two brethren’] has ikhwatakum, ‘your brothers’) and fear God, so that perhaps you might receive mercy.

49:11

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

Pronunciation

Ya ayyuha allatheena amanoola yaskhar qawmun min qawmin AAasa an yakoonookhayran minhum wala nisaon min nisa-in AAasaan yakunna khayran minhunna wala talmizoo anfusakum walatanabazoo bil-alqabi bi/sa al-ismualfusooqu baAAda al-eemani waman lam yatub faola-ikahumu aththalimoon

Translation

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one’s] faith. And whoever does not repent – then it is those who are the wrongdoers.

Tafsir al-Jalalayn

O you who believe, do not let any people, that is, any men among you, deride (yā ayyuhā’lladhīna āmanū lā yaskhar … [to the end of] the verse, was revealed regarding the [Banū] Tamīm delegation when they derided the poor among the Muslims, like ‘Ammār [b. Yāsir] and Suhayb [al-Rūmī]; al-sukhriya means ‘scorn’ and ‘disdain’) another people: who may be better than they are, in God’s sight; nor let any women, from among you, deride [other] women who may be better than they are. And do not defame one another, do not cast aspersions [on others] and hence have aspersions cast on you, that is, let none among you denigrate another; nor insult one another by nicknames, do not call another by a nickname which he detests, such as ‘O degenerate one!’ or ‘O disbeliever!’. Evil is the name, mentioned out of mockery, derision and mutual reviling, of immorality after faith! (al-fusūqu ba‘da’l-īmāni substitutes for al-ismu, ‘the name’, to indicate that it [such naming of others] is ‘immorality’ as it is [an action which is] usually repeated). And whoever does not repent, of such [immorality], those — they are the evildoers.

49:12

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

Pronunciation

Ya ayyuha allatheena amanooijtaniboo katheeran mina aththanni innabaAAda aththanni ithmun walatajassasoo wala yaghtab baAAdukum baAAdanayuhibbu ahadukum an ya/kula lahma akheehimaytan fakarihtumoohu wattaqoo Allaha inna Allahatawwabun raheem

Translation

O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah ; indeed, Allah is Accepting of repentance and Merciful.

Tafsir al-Jalalayn

O you who believe, shun much suspicion. Indeed some suspicions are sins, that is to say, it causes one to fall into sin. This [suspicion] may have many forms, such as thinking ill of the good folk from among the believers — and such [good folk] are many — in contrast to the immoral individuals among them in whose case there is no sin, so long as it [the suspicion] is in accordance with their outward behaviour. And do not spy (tajassasū: one of the two tā’ letters [of tatajassasū] has been omitted): do not pursue the imperfections and faults of Muslims by searching them out; nor backbite one another, do not speak of him by [mentioning] something which he is averse to [having mentioned of himself], even if it be true. Would any of you love to eat the flesh of his brother dead? (read maytan or mayyitan). That is to say, it would not be right for him [to do so]. You would abhor it. Thus to backbite him in life would be like eating his flesh when he is dead. This latter [form of behaviour] has been suggested to you and you were averse to it, so be averse to the former too. And fear God, that is, His punishment for backbiting, by repenting of it; assuredly God is Relenting, accepting of the penitence of those who repent, Merciful, to them.

49:13

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا ۚ إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

Pronunciation

Ya ayyuha annasuinna khalaqnakum min thakarin waonthawajaAAalnakum shuAAooban waqaba-ila litaAAarafooinna akramakum AAinda Allahi atqakum inna AllahaAAaleemun khabeer

Translation

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.

Tafsir al-Jalalayn

O mankind! We have indeed created you from a male and a female, [from] Adam and Eve, and made you nations (shu‘ūb is the plural of sha‘b, which is the broadest category of lineage) and tribes (qabā’il, which are smaller than nations, and are followed by ‘amā’ir, ‘tribal districts’, then butūn, ‘tribal sub-districts’, then afkhādh, ‘sub-tribes’, and finally fasā’il, ‘clans’; for example Khuzayma is the sha‘b, while Kināna is the qabīla, Quraysh is the ‘imāra, Qusayy is the batn, Hāshim is the fakhdh, and ‘Abbās is the fasīla) that you may come to know one another (ta‘ārafū: one of the two tā’ letters [of tata‘ārafū] has been omitted), that you may acquire knowledge of [the customs of] one another and not to boast to one another of [whose is the more] noble lineage, for pride lies only in [the extent to which you have] fear of God. Truly the noblest of you in the sight of God is the most God-fearing among you. Truly God is Knower, of you, Aware, of your inner thoughts.

49:14

قَالَتِ الْأَعْرَابُ آمَنَّا ۖ قُل لَّمْ تُؤْمِنُوا وَلَٰكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ ۖ وَإِن تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُم مِّنْ أَعْمَالِكُمْ شَيْئًا ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

Pronunciation

Qalati al-aAArabu amannaqul lam tu/minoo walakin qooloo aslamna walammayadkhuli al-eemanu fee quloobikum wa-in tuteeAAooAllaha warasoolahu la yalitkum min aAAmalikumshay-an inna Allaha ghafoorun raheem

Translation

The bedouins say, “We have believed.” Say, “You have not [yet] believed; but say [instead], ‘We have submitted,’ for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.”

Tafsir al-Jalalayn

The Bedouins — a group of men from among the Banū Asad — say, ‘We believe’, we affirm the truth in our hearts. Say, to them: ‘You do not believe; but rather say, “We have submitted”, we are outwardly compliant; for faith has not yet entered into your hearts’, hitherto; however, it is expected of you. Yet if you obey God and His Messenger, by [embracing] faith and in other ways, He will not diminish for you (read ya’litkum or yalitkum, by making the hamza an alif) anything of your deeds, that is, of the reward for them. God is indeed Forgiving, to believers, Merciful, to them.

49:15

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ

Pronunciation

Innama almu/minoona allatheenaamanoo billahi warasoolihi thumma lam yartaboowajahadoo bi-amwalihim waanfusihim fee sabeeli Allahiola-ika humu assadiqoon

Translation

The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah . It is those who are the truthful.

Tafsir al-Jalalayn

The [true] believers, that is, those who are true in their [affirmation of] faith — as He makes explicit in what follows — are only those who believe in God and His Messenger, and then have not doubted, they have not been uncertain of [their] faith, and who strive with their wealth and their souls for the cause of God, hence their striving manifests the sincerity of their faith. It is they who are sincere, in their faith, not those who say, ‘We believe’, and from whom all that has been forthcoming is their submission [to the religion].

49:16

قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

Pronunciation

Qul atuAAallimoona Allaha bideenikumwallahu yaAAlamu ma fee assamawatiwama fee al-ardi wallahu bikullishay-in AAaleem

Translation

Say, “Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?”

Tafsir al-Jalalayn

Say, to them: ‘Do you [pretend to] inform God about your religion (read the doubled [2nd verbal] form a-tu‘allimūna, ‘do you inform’), in other words, are you intimating to Him your [religious] status when you say, ‘We believe’, when God knows all that is in the heavens and all that is in the earth, and [even though] God is Knower of all things?’

49:17

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا ۖ قُل لَّا تَمُنُّوا عَلَيَّ إِسْلَامَكُم ۖ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِن كُنتُمْ صَادِقِينَ

Pronunciation

Yamunnoona AAalayka an aslamoo qul latamunnoo AAalayya islamakum bali Allahu yamunnuAAalaykum an hadakum lil-eemani in kuntum sadiqeen

Translation

They consider it a favor to you that they have accepted Islam. Say, “Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.”

Tafsir al-Jalalayn

They deem it to be a favour to you that they have submitted, without [the need for any] fighting, unlike [those] others who submitted only after being fought. Say: ‘Do not deem your submission to be a favour to me (islāmakum, ‘your submission’, has dependent accusative status because of the omission of the genitive preposition bi-,which is also read as implicit before the an in both instances). Rather, it is God Who has done you a favour in that He has guided you to faith, if you are being sincere, when you say, ‘We believe’.

49:18

إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ

Pronunciation

Inna Allaha yaAAlamu ghayba assamawatiwal-ardi wallahu baseerunbima taAAmaloon

Translation

Indeed, Allah knows the unseen [aspects] of the heavens and the earth. And Allah is Seeing of what you do.

Tafsir al-Jalalayn

Truly God knows the Unseen of the heavens and the earth, that is, [He knows] all that is hidden in both, and God is Seer of what you do’ (may be read either as ya‘malūna, ‘they do’, or ta‘malūna, ‘you do’), nothing of which can be concealed from Him.

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