Surah Hujurat >> Currently viewing Surah Hujurat Ayat 6 (49:6)

Surah Hujurat Ayat 6 in Arabic Text

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِن جَآءَكُمۡ فَاسِقُۢ بِنَبَإٖ فَتَبَيَّنُوٓاْ أَن تُصِيبُواْ قَوۡمَۢا بِجَهَٰلَةٖ فَتُصۡبِحُواْ عَلَىٰ مَا فَعَلۡتُمۡ نَٰدِمِينَ
Yaaa ayyuhal lazeena aamanoo in jaaa’akum faasiqum binaba in fatabaiyanooo an tuseeboo qawmam bijahalatin fatusbihoo ‘alaa maa fa’altum naadimeen

English Translation

Here you can read various translations of verse 6

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

Yusuf Ali
O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.

Abul Ala Maududi
Believers, when an ungodly person brings to you a piece of news, carefully ascertain its truth, lest you should hurt a people unwittingly and thereafter repent at what you did.

Muhsin Khan
O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.

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.

Dr. Ghali
O you who have believed, in case an immoral (person) comes to you with a tiding, then (ascertain) the evidence, for that you may afflict a people in ignorance, (and) then you become remorseful for what you have performed.

Abdel Haleem
Believers, if a troublemaker brings you news, check it first, in case you wrong others unwittingly and later regret what you have done,

Muhammad Junagarhi
اے مسلمانو! اگر تمہیں کوئی فاسق خبر دے تو تم اس کی اچھی طرح تحقیق کر لیا کرو ایسا نہ ہو کہ نادانی میں کسی قوم کو ایذا پہنچا دو پھر اپنے کیے پر پشیمانی اٹھاؤ

Quran 49 Verse 6 Explanation

For those looking for commentary to help with the understanding of Surah Hujurat ayat 6, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(49:6) Believers, when an ungodly person brings to you a piece of news, carefully ascertain its truth, lest you should hurt a people unwittingly and thereafter repent at what you did.[8]

8. Most of the commentators have expressed the view that this verse was sent down concerning Walid bin Uqbah bin Abi Muait. Its background is this: When the tribe of the Bani al-Mustaliq embraced Islam, the Prophet (peace be upon him) sent Walid bin Uqbah to collect the Zakat from them. When he arrived in their territory, he became fearful due to some reason and without visiting the people of the tribe returned to Al-Madinah and complained to the Prophet (peace be upon him) that they had refused to pay the Zakat and had even wanted to kill him. On hearing this, the Prophet (peace be upon him) became very angry and he made up his mind to dispatch a contingent to punish those people. According to some traditions he had dispatched the contingent, and according to others, he was about to dispatch it. In any case, all agree that in the meantime the chief of the Bani al-Mustaliq, Harith bin Dirar, father of Juwairiyah, wife of the Prophet (peace be upon him), arrived at the head of a deputation, and submitted: By God, we did not at all see Walid; therefore, there could be no question of refusing to pay the Zakat and wanting to kill him. We are steadfast to the faith and have no intention to withhold the Zakat. At this, this verse was sent down. With a little variation in wording this incident has been related by Imam Ahmad, Abi Hatim, Tabarani, and Ibn Jarir, on the authority of Abdullah bin Abbas, Harith bin Dirar, Mujahid, Qatadah, Abdur Rehman bin Abi Laila, Yazid bin Ruman, Dahhak and Muqatil bin Hayyan. In the tradition reported by Umm Salamah this whole story has been related likewise but there is no reference to the name of Walid.

On this critical occasion when on account of believing in a baseless report a grave blunder was about to be committed, Allah gave the Muslims this guiding principle to be followed on receipt of news: Whenever you receive important news bearing upon a vital matter, you should not accept it immediately but should first examine the man who has brought it. If he is an evil man whose report is not authentic normally, you should inquire into it carefully to ascertain the truth instead of accepting it and acting on it immediately. From this divine command an important legal principle is deduced, the sphere of application of which is very vast. According to it, it is not permissible for a Muslim government to take any action against a person or a group or a nation on the basis of the reports provided by the secret agents whose character might be doubtful. On the basis of this very principle the traditionalists introduced the art of critical appraisal in the science of Hadith in order to determine the value and worth of the people through whom traditions of the Prophet (peace be upon him) reached the later generations. And the jurists established this principle in the law of evidence that in a matter from which a Shariah value can be deduced, or a duty imposed on a person; the evidence of an evil man would be unacceptable. However, all scholars agree that as far as the common worldly matters are concerned it is not necessary to ascertain the truth of every news and the reliability of every informer. For the word used in the verse is naba, which does not apply to every news but only to the news of consequence. That is why the jurists say that this principle does not apply in the case of ordinary matters. For example, if a person goes to visit somebody and seeks permission to enter the house, and a person comes out and conveys the permission, he can enter the house accordingly no matter whether the one conveying the permission from the master of the house was good or bad. Likewise, the scholars also agree that the evidence, as well as the report, of the people whose evil does not relate to lying and immorality, but they are regarded as unrighteous only on account of false beliefs, will also be acceptable. Only the falsehood of heir creed cannot be a hindrance to accepting their evidence or reports.


The tafsir of Surah Hujurat verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Hujurat ayat 4 which provides the complete commentary from verse 4 through 6.

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