Surah An-Naml >> Currently viewing Surah An-Naml Ayat 47 (27:47)

Surah An-Naml Ayat 47 in Arabic Text

قَالُوا۟ ٱطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ ۚ قَالَ طَـٰٓئِرُكُمْ عِندَ ٱللَّهِ ۖ بَلْ أَنتُمْ قَوْمٌۭ تُفْتَنُونَ
Qaalut taiyarnaa bika wa bimam ma’ak; qaala taaa’irukum ‘indal laahi bal antum qawmun tuftanoon

English Translation

Here you can read various translations of verse 47

Sahih International
They said, “We consider you a bad omen, you and those with you.” He said, “Your omen is with Allah. Rather, you are a people being tested.”

Yusuf Ali
They said: “Ill omen do we augur from thee and those that are with thee”. He said: “Your ill omen is with Allah; yea, ye are a people under trial.”

Abul Ala Maududi
They said: “We augur ill of you and those who are with you.” Salih replied: “Your augury is with Allah. The truth is that you are a people who are being tried.”

Muhsin Khan
They said: “We augur ill omen from you and those with you.” He said: “Your ill omen is with Allah; nay, but you are a people that are being tested.”

Pickthall
They said: We augur evil of thee and those with thee. He said: Your evil augury is with Allah. Nay, but ye are folk that are being tested.

Dr. Ghali
They said, “We augur ill of you and of (the ones) who are with you.” He said, “Your bird (of) augury is in the Providence of Allah. No indeed, (but) you are a people being tempted.”

Abdel Haleem
They said, ‘We see you and your fol-lowers as an evil omen.’ He replied, ‘God will decide on any omen you may see: you people are being put to the test.’

Quran 27 Verse 47 Explanation

For those looking for commentary to help with the understanding of Surah An-Naml ayat 47, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(27:47) They said: “We augur ill of you and those who are with you.”[60] Salih replied: “Your augury is with Allah. The truth is that you are a people who are being tried.”[61]


60. One meaning of what they said is: “Your movement has proved to be an evil omen for us. Since you and your companions have revolted against the ancestral religion, one or the other calamity is befalling us almost daily, because our deities have become angry with us.” In this sense, this saying is similar to the sayings of most of those polytheistic nations who regarded their Prophets as ominous. In Surah YaSin, for instance, a nation has been mentioned, which said to its Prophet “We regard you as an evil omen for ourselves.” (Ayat 18). The same thing was said by the Pharaoh’s people about the Prophet Moses (peace be upon him). Whenever a good time came, they would say, “This is but our due”, and when there was a bad time, they would ascribe their calamities to Moses and his companions. (Surah Al-Aaraf Ayat 130). Almost similar things were said in Makkah about the Prophet (peace be upon him).

The other meaning of their saying is this: “Your advent has stirred up divisions in our nation. Before this we were a united people, who followed one religion. Your ominous coming has turned brother against brother, and separated son from father.” This very accusation was being brought against the Prophet (peace be upon him) by his opponents over and over again. Soon after he started his mission of inviting the people to the faith, the delegation of the chiefs of the Quraish, who went to Abu Talib, had said, “Give up to us this nephew of yours: he has opposed your religion and your forefathers’ religion and has sown discord among your people, and has held the whole nation as foolish.”

On the occasion of Hajj, when the disbelievers of Makkah feared that the visitors from outside might be influenced by the Prophet (peace be upon him), they held consultations and decided to approach the Arab tribes and tell them: “This man is a sorcerer, who by his sorcery separates son from his father, brother from his brother, wife from her husband, and man from his family.”

61. That is, “The truth is not that which you understand it to be. The fact which you have not yet realized is that my advent has put you to the test. Until my arrival you were following a beaten track in your ignorance. You could not recognize the truth from the falsehood; you had no criterion for judging the genuine from the counterfeit; your worst people were lording over your best people, who were rolling in the dust. But now a criterion has come against which you will all be judged and assessed. Now a balance has been set up publicly, which will weigh everybody according to his true worth. Now both the truth and the falsehood have been made manifest. Whoever accepts the truth will weigh heavy whether he was not being held even worth a farthing so far; and whoever persists in falsehood will not weigh a gram even though he was being esteemed as the chief of the chiefs before this. Now the judgment will not be based on the nobility or otherwise of the family one came of, or the abundance of the means and resources that one possessed, or one’s physical strength, but on this whether one accepted the truth gracefully or preferred to remain attached to falsehood.”

Ibn-Kathir

The tafsir of Surah Naml verse 47 by Ibn Kathir is unavailable here.
Please refer to Surah Naml ayat 45 which provides the complete commentary from verse 45 through 47.

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