Compared Translations of the meaning of the Quran - Sura 4
an-Nisa' - Women
Total Verses: 176 | |
an-Nisa' 004:001
| 4:1 سورة النساء بسم الله الرحمن الرحيم ياايها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساء واتقوا الله الذي تساءلون به والارحام ان الله كان عليكم رقيبا |
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| Transliteration | Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min nafsin wahidatin wakhalaqa minha zawjaha wabaththa minhuma rijalan katheeran wanisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban |
| Literal | You, you the people, fear and obey your Lord who created you from one self and He created from it its spouse, and He scattered/distributed from them (B) many men and women, and fear and obey God who you ask each other/make oath to each other with Him, and the wombs/uteruses, that God was/is on you observing . |
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| Yusuf Ali | O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. |
| Pickthal | O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you. |
| Arberry | Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you. |
| Shakir | O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you. |
| Sarwar | People, have fear of your Lord who has created you from a single soul. From it He created your spouse and through them He populated the land with many men and women. Have fear of the One by whose Name you swear to settle your differences and have respect for your relatives. God certainly keeps watch over you. |
| Khalifa | O people, observe your Lord; the One who created you from one being, and created from it its mate, then spread from the two many men and women. You shall regard GOD, by whom you swear, and regard the parents. GOD is watching over you. |
| Hilali/Khan | O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Hawwa (Eve)), and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an AllWatcher over you. |
| H/K/Saheeh | O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer. |
| Malik | O mankind! Have fear of your Lord, the One who created you from a single soul, from that soul He created its mate, and through them He spread countless men and women. Fear Allah, the One in whose name you demand your rights from one another and the ties of relationship; surely Allah is watching you very closely.[1] |
| QXP | The noble goal of the development of human personality can be easier achieved in a benevolent society (9:111), (16:71), (43:32), (59:9). In this situation the individual and the society complement each other (14:34). At the outset, it is imperative for you, O Mankind, to know that all of you, men and women, have a common origin. Your Lord began the creation of life at the unicellular level. There was one life cell that divided into two, male and female (6:99). Evolution took place, as has been alluded to in this Book (16:8), (20:50), (21:30), (22:45), (30:20), (31:28), (51:49). Eventually, numerous men and women came into existence on the earth. Since all of you have this common origin, you must consider all mankind as one community (10:19), (57:25). Your first step in that direction is to strengthen your family relations. Be careful of your duty to Allah in Whose Name you expect rights from one another. Allah ever Watches over you. |
| Maulana Ali | O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same (kind), and spread from these two many men and women. And keep your duty to Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over you. |
| Free Minds | O people, be aware of your Lord who has created you from one soul and He created from it its mate and sent forth from it many men and women; and be aware of God whom you ask about, and the relatives. God is watcher over you. |
| Qaribullah | O people, fear your Lord, who created you from a single soul. From it He created its spouse, and from both of them scattered many men and women. Fear Allah, by whom you ask one another, and (fear) the wombs (lest you sever its relationship). Allah is ever watching over you. |
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| George Sale | O men, fear your Lord, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: And fear God by whom ye beseech one another; and respect women who have born you, for God is watching over you. |
| JM Rodwell | O MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours,-and reverence the wombs that bare you. Ve |
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| Asad | O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you! |
an-Nisa' 004:002
| 4:2 واتوا اليتامى اموالهم ولاتتبدلوا الخبيث بالطيب ولاتاكلوا اموالهم الى اموالكم انه كان حوبا كبيرا |
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| Transliteration | Waatoo alyatama amwalahum wala tatabaddaloo alkhabeetha bialttayyibi wala ta/kuloo amwalahum ila amwalikum innahu kana hooban kabeeran |
| Literal | And give the orphans their properties , and do not exchange/replace/substitute the bad/spoiled with the good/beautiful , and do not eat their properties to your properties , that it was a great/large sin/crime . |
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| Yusuf Ali | To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your won. For this is indeed a great sin. |
| Pickthal | Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin. |
| Arberry | Give the orphans their property, and do not exchange the corrupt for the good; and devour not their property with your property; surely that is a great crime. |
| Shakir | And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime. |
| Sarwar | Give to the orphans their property. Do not exchange the pure for the filthy and do not spend the property of orphans along with your own; this would be a great sin. |
| Khalifa | You shall hand over to the orphans their rightful properties. Do not substitute the bad for the good, and do not consume their properties by combining them with yours. This would be a gross injustice. |
| Hilali/Khan | And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin. |
| H/K/Saheeh | And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin. |
| Malik | Give orphans the property which belongs to them when they are able to handle it themselves and do not substitute your worthless things for their valuable ones; and do not cheat them of their possession through mixing it up with your own. For this would indeed be a great sin.[2] |
| QXP | Orphans in the community are like your family members (33:5). Be vigilant in guarding their rights (4:127). Protect their property honestly, and give it to them when they have come of age. Exchange not their valuables with your worthless items, nor consume their property by combining it with yours; doing such would be a grave offense. |
| Maulana Ali | And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin. |
| Free Minds | And give the orphans their money, and do not replace the good with the bad, and do not consume their money to your money; for truly it is a great sin! |
| Qaribullah | Give the orphans their wealth. Do not exchange the evil for the good, nor consume their wealth with your wealth. Surely, that is a great sin. |
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| George Sale | And give the orphans when they come to age their substance; and render them not in exchange bad for good: And devour not their substance, by adding it to your own substance; for this is a great sin. |
| JM Rodwell | And give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime. |
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| Asad | Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime. |
an-Nisa' 004:003
| 4:3 وان خفتم الا تقسطوا في اليتامى فانكحوا ماطاب لكم من النساء مثنى وثلاث ورباع فان خفتم الا تعدلوا فواحدة او ماملكت ايمانكم ذلك ادنى الا تعولوا |
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| Transliteration | Wa-in khiftum alla tuqsitoo fee alyatama fainkihoo ma taba lakum mina alnnisa-i mathna wathulatha warubaAAa fa-in khiftum alla taAAdiloo fawahidatan aw ma malakat aymanukum thalika adna alla taAAooloo |
| Literal | And if you feared that you not be just/equitable in the orphans , so marry what (was) allowed/permitted for you from the women two twos/twos, and threes, and fours, so if you feared that you not be just/equitable, so (marry) one or what your rights owned/possessed, that (is) nearer that you not side away from justice . |
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| Yusuf Ali | If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice. |
| Pickthal | And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. |
| Arberry | If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own; so it is likelier you will not be partial. |
| Shakir | And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. |
| Sarwar | With respect to marrying widows, if you are afraid of not being able to maintain justice with her children, marry another woman of your choice or two or three or four (who have no children). If you cannot maintain equality with more than one wife, marry only one or your slave-girl. This keeps you from acting against justice. |
| Khalifa | If you deem it best for the orphans, you may marry their mothers - you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship. |
| Hilali/Khan | And if you fear that you shall not be able to deal justly with the orphangirls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. |
| H/K/Saheeh | And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice]. |
| Malik | If you fear that you shall not be able to treat the orphans with fairness, then you should not marry the women with orphan children; marry other women of your choice: two, three or four. But if you fear that you will not be able to maintain justice between your wives, then marry only one or any slave girl you may own. That will be more suitable , so that you may not deviate from the Right Way.[3] |
| QXP | If you fear that the society shall not be able to do justice with orphans, (as may happen in times of war and political turbulence, the government shall announce a state of Emergency). In order to accommodate widows and orphans, men of sound finances and character shall be encouraged to marry these widows; two, three, and four (4:127). If you fear that you shall not be able to deal justly, then you must not take additional wives, and may continue with what you already have (4:129). This will prevent injustice and financial hardship. (Second marriage during peace time is a FRANK violation of the Qur'an). |
| Maulana Ali | And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice. |
| Free Minds | And if you fear that you cannot be just to the orphans, then marry those whom you see fit from their mothers, two, and three, and four. But if you fear you will not be fair, then only one, or whom you are already betrothed to. This is best that you do not face financial hardship. |
| Qaribullah | If you fear that you cannot act justly towards the orphans, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial. |
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| George Sale | And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more. But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired. This will be easier, that ye swerve not from righteousness. |
| JM Rodwell | And if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four; and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquir |
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| Asad | And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course. [As regards the permission to marry more than one wife (up to the maximum of four), it is so restricted by the condition, "if you have reason to fear that you might not be able to treat them with equal fairness, then [marry only] one", as to make such plural marriages possible only in quite exceptional cases and under exceptional circumstances (see also the first clause of 24:32 and the corresponding note). Still, one might ask why the same latitude has not been given to women as well; but the answer is simple. Notwithstanding the spiritual factor of love which influences the relations between man and woman, the determinant biological reason for the sexual urge is, in both sexes, procreation: and whereas a woman can, at one time, conceive a child from one man only and has to carry it for nine months before she can conceive another, a man can beget a child every time he cohabits with a woman. Thus, while nature would have been merely wasteful if it had produced a polygamous instinct in woman, man's polygamous inclination is biologically justified. It is, of course, obvious that the biological factor is only one - and by no means always the most important - of the aspects of marital love: none the less, it is a basic factor and, therefore, decisive in the institution of marriage as such. With the wisdom that always takes human nature fully into account, Islamic Law undertakes no more than the safeguarding of the socio-biological function of marriage (which includes also care of the progeny), allowing a man to have more than one wife ald not allowing a woman to have more than one husband at one time; while the spiritual problem of marriage, being imponderable and therefore outside the scope of law, is left to the discretion of the partners. In any event - since marriage in Islam is a purely civil contract - recourse to divorce is always open to either of the two partners. (Regarding the dissolution of a marriage at the wife's instance, see note on surah 2, verse 229.)] |
an-Nisa' 004:004
| 4:4 واتوا النساء صدقاتهن نحلة فان طبن لكم عن شئ منه نفسا فكلوه هنيئا مريئا |
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| Transliteration | Waatoo alnnisaa saduqatihinna nihlatan fa-in tibna lakum AAan shay-in minhu nafsan fakuloohu hanee-an maree-an |
| Literal | And give the women their dowries specified personally , so if they (them)self allowed/permitted for you from a thing/something from it, so eat it pleasurable/wholesome tasty. |
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| Yusuf Ali | And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer. |
| Pickthal | And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth). |
| Arberry | And give the women their dowries as a gift spontaneous; but if they are pleased to offer you any of it, consume it with wholesome appetite. |
| Shakir | And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. |
| Sarwar | Pay the women their dowry as though it were a gift. However, if they allow you to keep a part of it as a favor to you, you may spend it with pleasure. |
| Khalifa | You shall give the women their due dowries, equitably. If they willingly forfeit anything, then you may accept it; it is rightfully yours. |
| Hilali/Khan | And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful). |
| H/K/Saheeh | And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease. |
| Malik | At the time of marriage, give the women their dowries willingly as an obligation; but if they, by their own free will, give up to you a portion of it then you may enjoy it with pleasure.[4] |
| QXP | Upon marriage, give women their marital gifts, a generous portion of your property, unless they forgo it voluntarily. In that case you are welcome to accept it as rightfully yours. |
| Maulana Ali | And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure. |
| Free Minds | And give the women their property willingly, and if they remit any of it to you of their own will, then you may take it with good feelings. |
| Qaribullah | Give women their dowries freely, but if they are pleased to offer you any of it, consume it good and smooth. |
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| George Sale | And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage. |
| JM Rodwell | Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable: And entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith |
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| Asad | And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer. |
an-Nisa' 004:005
| 4:5 ولاتؤتوا السفهاء اموالكم التي جعل الله لكم قياما وارزقوهم فيها واكسوهم وقولوا لهم قولا معروفا |
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| Transliteration | Wala tu/too alssufahaa amwalakumu allatee jaAAala Allahu lakum qiyaman waorzuqoohum feeha waoksoohum waqooloo lahum qawlan maAAroofan |
| Literal | And do not give the ignorant/foolish your properties , which God made for you keeping/taking care of (maintenance), and provide for them in it and dress/clothe them and say to them a kind/good/known saying. |
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| Yusuf Ali | To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. |
| Pickthal | Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them. |
| Arberry | But do not give to fools their property that God has assigned to you to manage; provide for them and clothe them out of it, and speak to them honourable words. |
| Shakir | And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice. |
| Sarwar | Do not give to people weak of understanding your property for which God has made you to supervise. Feed and clothe such people and speak to them in a reasonable way. |
| Khalifa | Do not give immature orphans the properties that GOD has entrusted with you as guardians. You shall provide for them therefrom, and clothe them, and treat them kindly. |
| Hilali/Khan | And give not unto the foolish your property which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. |
| H/K/Saheeh | And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness. |
| Malik | Do not entrust your property which Allah has made a means of support for your family, to feebleminded people for investment in business, however, provide such people with food and clothing and speak to them nicely and give them good advice.[5] |
| QXP | Do not let the immature orphans manage their property that Allah has entrusted with you as guardians, until they are able to make sound financial decisions. Feed and clothe them decently, take care of all their needs and interact with them kindly. |
| Maulana Ali | And make not over your property, which Allah has made a (means of) support for you, to the weak of understanding, and maintain them out of it, and clothe them and give them a good education. |
| Free Minds | And do not give the immature ones their money that God has entrusted to you, and spend on them from it and clothe them, and speak to them in goodness. |
| Qaribullah | Do not give the (orphaned) fools your wealth with which Allah has entrusted you for (their) support, and provide for them and clothe them from it, and speak to them with kind words. |
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| George Sale | And give not unto those who are weak of understanding, the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them. |
| JM Rodwell | And make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them; |
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| Asad | And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way. |
an-Nisa' 004:006
| 4:6 وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهم ولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا |
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| Transliteration | Waibtaloo alyatama hatta itha balaghoo alnnikaha fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban |
| Literal | And test the orphans until when they reached the marriage, so if you perceived from them correct guidance , so pay to them their properties/possessions and do not eat it excess of the limit/extravagance hastening that they become old, and who was/is rich, so he should refrain/restrict (E) and who was/is poor, so he should eat with the kindness , so if you paid to them their properties/possessions, so call a witness on them and (it is) enough with God counting/calculating. |
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| Yusuf Ali | Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. |
| Pickthal | Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner. |
| Arberry | Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property; consume it not wastefully and hastily ere they are grown. If any man is rich, let him be abstinent; if poor, let him consume in reason. And when you deliver to them their property, take witnesses over them; God suffices for a reckoner. |
| Shakir | And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. |
| Sarwar | Before returning orphan's property to them, make sure that they have reached maturity. Do not consume their property wastefully until such a time. The rich (guardian) should not take any of his ward's property. However, a poor (guardian) may use a reasonable portion. When you return their property, make sure you have witness. God is a perfect in taking accounts. |
| Khalifa | You shall test the orphans when they reach puberty. As soon as you find them mature enough, give them their property. Do not consume it extravagantly in a hurry, before they grow up. The rich guardian shall not charge any wage, but the poor guardian may charge equitably. When you give them their properties, you shall have witnesses. GOD suffices as Reckoner. |
| Hilali/Khan | And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully, and hastily fearing that they should grow up, and whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take witness in their presence; and Allah is AllSufficient in taking account. |
| H/K/Saheeh | And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant. |
| Malik | Observe the orphans through testing their abilities until they reach the age of marriage, then if you find them capable of sound judgment, hand over to them their property; and do not consume it wastefully in haste lest they grow up to demand it. If the guardian is well-off, he should not take compensation from the orphan's property, but if he is poor let him take a just and reasonable remuneration. When you hand over their property to them, call in some witnesses; even though Allah is sufficient in taking the accountability.[6] |
| QXP | Train and educate the orphans well. When they reach the age of marriage, and attain sound judgment, release their property to them. The marriageable age shall mean attainment of physical and mental maturity when one can legally make a solemn contract (4:21). Do not consume their property or let it be wasted. Nor hastily spend it fearing that they will come of age. If the guardian is well off, let him claim no compensation for the management of the property. But, if he is poor he may have a just and reasonable amount. When you are releasing the property to the orphans be sure to take witnesses. Remember that Allah is Competent in taking account. |
| Maulana Ali | And test the orphans until they reach the age of marriage. Then if you find in them maturity of intellect, make over to them their property, and consume it not extravagantly and hastily against their growing up. And whoever is rich, let him abstain, and whoever is poor let him consume reasonably. And when you make over to them their property, call witnesses in their presence. And Allah is enough as a Reckoner. |
| Free Minds | And test the orphans until they reach the age of marriage, then if you determine in them sound judgment, then give them their wealth, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume only in goodness. If you give to them their wealth, then make a witness for them, and God is enough for Reckoning. |
| Qaribullah | And test the orphans until they reach (the age of) marriage. If you perceive in them right judgment, hand over to them their wealth, and do not consume it wastefully, nor hastily before they are grown. And whosoever is rich let him abstain, if poor, let him consume with kindness. When you hand over to them their wealth, take witness over them; it is sufficient that Allah is the Reckoner. |
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| George Sale | And examine the orphans until they attain the age of marriage: But if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily, because they grow up. Let him who is rich abstain entirely from the orphans estates; and let him who is poor take thereof according to what shall be reasonable. And when ye deliver their substance unto them, call witnesses thereof in their presence: God taketh sufficient account of your actions. |
| JM Rodwell | Because they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion. And when ye make over their substance to them, then take witnesses in their presence: God also maketh a su |
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| Asad | And test the orphans [in your charge] until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward's property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God doess. |
an-Nisa' 004:007
| 4:7 للرجال نصيب مما ترك الوالدان والاقربون وللنساء نصيب مما ترك الوالدان والاقربون مما قل منه او كثر نصيبا مفروضا |
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| Transliteration | Lilrrijali naseebun mimma taraka alwalidani waal-aqraboona walilnnisa-i naseebun mimma taraka alwalidani waal-aqraboona mimma qalla minhu aw kathura naseeban mafroodan |
| Literal | To the men a share from what the parents and the nearest/relations left, and to the women a share from what the parents and the nearest/relations left, from what lessened from it or increased , a share specified/stipulated. |
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| Yusuf Ali | From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share. |
| Pickthal | Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share. |
| Arberry | To the men a share of what parents and kinsmen leave, and to the women a share of what parents and kinsmen leave, whether it be little or much, a share apportioned; |
| Shakir | Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion. |
| Sarwar | Male and female are entitled to their legal share in the legacy of their parents and relatives, whether it be small or large. |
| Khalifa | The men get a share of what the parents and the relatives leave behind. The women too shall get a share of what the parents and relatives leave behind. Whether it is a small or a large inheritance, (the women must get) a definite share. |
| Hilali/Khan | There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share. |
| H/K/Saheeh | For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much an obligatory share. |
| Malik | Men will have a share in what their parents and their near relatives leave; and women will have a share in what their parents and their near relatives leave: whether it be a little or much, they shall be legally entitled to their shares.[7] |
| QXP | Men get a share of what the parents and near relatives leave behind. Women get a share of what the parents and near relatives leave behind. Women have the right to own property (4:12). Whether the inheritance is small or large, these shares have been ordained as a duty. |
| Maulana Ali | For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave whether it be little or much -- an appointed share. |
| Free Minds | For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and relatives left behind, be it little or much; a forced portion. |
| Qaribullah | Men shall have a share in what their parents and kinsmen leave, and women shall have a share in what their parents and kinsmen leave, whether it is little or abundant, it is an obligated share. |
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| George Sale | Men ought to have a part of what their parents and kindred leave behind them when they die: And women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them. |
| JM Rodwell | Men ought to have a part of what their parents and kindred leave; and women a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion. |
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| Asad | MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God]. |
an-Nisa' 004:008
| 4:8 واذا حضر القسمة اولوا القربى واليتامى والمساكين فارزقوهم منه وقولوا لهم قولا معروفا |
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| Transliteration | Wa-itha hadara alqismata oloo alqurba waalyatama waalmasakeenu faorzuqoohum minhu waqooloo lahum qawlan maAAroofan |
| Literal | And if of the relations, and the orphans, and the poorest of poor/poor oppressed attended the apportionment/division, so provide for them from it, and say to them a saying (that is) kind/good. |
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| Yusuf Ali | But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice. |
| Pickthal | And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them. |
| Arberry | and when the division is attended by kinsmen and orphans and the poor, make provision for them out of it, and speak to them honourable words. |
| Shakir | And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words. |
| Sarwar | If relatives, orphans or destitute people, are present at the distribution of the legacy, give them something and speak kindly to them. |
| Khalifa | During distribution of the inheritances, if relatives, orphans, and needy persons are present, you shall give them therefrom, and treat them kindly. |
| Hilali/Khan | And when the relatives and the orphans and AlMasakin (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice. |
| H/K/Saheeh | And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness. |
| Malik | If the relatives, orphans or needy are present at the time of the division of an inheritance, give them something out of it, and speak to them kind words.[8] |
| QXP | If at the time of distribution of the inheritance, relatives, orphans, and the needy are present, give them from it and treat them kindly. |
| Maulana Ali | And when relatives and the orphans and the needy are present at the division, give them out of it and speak to them kind words. |
| Free Minds | And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying. |
| Qaribullah | If relatives, orphans, or the needy are present at the division (of the inheritance), provide for them out of it, and speak to them in kind words. |
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| George Sale | And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them. |
| JM Rodwell | And when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech. |
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| Asad | And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way. |
an-Nisa' 004:009
| 4:9 وليخش الذين لو تركوا من خلفهم ذرية ضعافا خافوا عليهم فليتقوا الله وليقولوا قولا سديدا |
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| Transliteration | Walyakhsha allatheena law tarakoo min khalfihim thurriyyatan diAAafan khafoo AAalayhim falyattaqoo Allaha walyaqooloo qawlan sadeedan |
| Literal | And those who, if they left from behind them weak descendants should fear, fear on them, and so they fear and obey (E) God, and they should say an accurate/truthful saying . |
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| Yusuf Ali | Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort). |
| Pickthal | And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly. |
| Arberry | And let those fear who, if they left behind them weak seed, would be afraid on their account, and let them fear God, and speak words hitting the mark. |
| Shakir | And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words. |
| Sarwar | Those who are concerned about the welfare of their own children after their death, should have fear of God (when dealing with the orphans) and guide them properly. |
| Khalifa | Those who are concerned about their own children, in case they leave them behind, shall observe GOD and be equitable. |
| Hilali/Khan | And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words. |
| H/K/Saheeh | And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate justice. |
| Malik | Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they were to leave a helpless family behind: they should, therefore, fear Allah and speak for justice.[9] |
| QXP | The distribution of inheritance must be done responsibly and according to Law. Treat others, as you would like to be treated. You will never want injustice to be done to your children, if you leave them behind. In matters such as these, speak clearly and straight to the point. |
| Maulana Ali | And let those fear who, should they leave behind them weakly off-spring, would fear on their account; so let them observe their duty to Allah and let them speak right words. |
| Free Minds | And what if it was them who had left behind them a weak progeny, would they not be concerned for them? Let them revere God and let them say what is appropriate. |
| Qaribullah | And let them fear, who, if they themselves left behind weak offspring, would be afraid for them, and let them fear Allah and speak exactly. |
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| George Sale | And let those fear to abuse orphans, who if they leave behind them a weak off-spring, are sollicitous for them: let them therefore fear God, and speak that which is convenient. |
| JM Rodwell | And let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right. |
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| Asad | And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner. |
an-Nisa' 004:010
| 4:10 ان الذين ياكلون اموال اليتامى ظلما انما ياكلون في بطونهم نارا وسيصلون سعيرا |
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| Transliteration | Inna allatheena ya/kuloona amwala alyatama thulman innama ya/kuloona fee butoonihim naran wasayaslawna saAAeeran |
| Literal | That those who eat the orphans' properties/possessions unjustly/oppressively, but they eat in their bellies a fire, and they will roast/suffer/burn (from) blazing/inflaming (fire). |
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| Yusuf Ali | Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire! |
| Pickthal | Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. |
| Arberry | Those who devour the property of orphans unjustly, devour Fire in their bellies, and shall assuredly roast in a Blaze. |
| Shakir | (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire. |
| Sarwar | Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire. |
| Khalifa | Those who consume the orphans' properties unjustly, eat fire into their bellies, and will suffer in Hell. |
| Hilali/Khan | Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire! |
| H/K/Saheeh | Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze. |
| Malik | In fact, those who misappropriate the property of orphans unjustly, swallow but fire into their bellies; they will soon be cast into the blazing fire![10] |
| QXP | Those, who unjustly consume the wealth of orphans, are filling their bellies with fire and will be exposed to burning Flame. |
| Maulana Ali | Those who swallow the property of the orphans unjustly, they swallow only fire into their bellies. And they will burn in blazing fire. |
| Free Minds | Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze. |
| Qaribullah | Those who consume the wealth of orphans wrongfully, only consume fire in their bellies, and they shall roast in the Blaze. |
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| George Sale | Surely they who devour the possessions of orphans unjustly, shall swallow down nothing but fire into their bellies, and shall broil in raging flames. |
| JM Rodwell | Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame! |
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| Asad | Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame! |
an-Nisa' 004:011
| 4:11 يوصيكم الله في اولادكم للذكر مثل حظ الانثيين فان كن نساء فوق اثنتين فلهن ثلثا ماترك وان كانت واحدة فلها النصف ولابويه لكل واحد منهما السدس مما ترك ان كان له ولد فان لم يكن له ولد وورثه ابواه فلامه الثلث فان كان له اخوة فلامه السدس من بعد وصية يوصي بها او دين اباؤكم وابناؤكم لاتدرون ايهم اقرب لكم نفعا فريضة من الله ان الله كان عليما حكيما |
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| Transliteration | Yooseekumu Allahu fee awladikum lilththakari mithlu haththi alonthayayni fa-in kunna nisaan fawqa ithnatayni falahunna thulutha ma taraka wa-in kanat wahidatan falaha alnnisfu wali-abawayhi likulli wahidin minhuma alssudusu mimma taraka in kana lahu waladun fa-in lam yakun lahu waladun wawarithahu abawahu fali-ommihi alththuluthu fa-in kana lahu ikhwatun fali-ommihi alssudusu min baAAdi wasiyyatin yoosee biha aw daynin abaokum waabnaokum la tadroona ayyuhum aqrabu lakum nafAAan fareedatan mina Allahi inna Allaha kana AAaleeman hakeeman |
| Literal | God directs/commands/recommends you in your children, to the male equal (the) fortune (share of) the two females, so if they are/were women more/over two, so for them (F) two thirds (from) what he left, and if she was one, so for her the half and to his parents, to each one from them (B) the sixth from what he left,if for him was a child (son), so if (there) was not for him a child (son), and his parents inherited him, so to his mother the third, so if brothers were for him, so to his mother the sixth, from after a bequest/will he bequeaths with it or a debt; your (P) fathers and your (P) sons, you (P) do not know, which of them (is) closer to you (P) (in) benefit/usefulness, a religious duty/command from God, that God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise. |
| Pickthal | Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise. |
| Arberry | God charges you, concerning your children: to the male the like of the portion of two females, and if they be women above two, then for them two-thirds of what he leaves, but if she be one then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has children; but if he has no children, and his heirs are his parents, a third to his mother, or, if he has brothers, to his mother a sixth, after any bequest he may bequeath, or any debt. Your fathers and your sons -- you know not which out of them is nearer in profit to you. So God apportions; surely God is All-knowing, All-wise. |
| Shakir | Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise. |
| Sarwar | This is a commandment from your Lord: After the payment of debts or anything bequeathed, let the male inherit twice as much as the female. If there are more than two girls, they will have two-thirds of the legacy. If there is only one girl, she will inherit half of the legacy. Parents of the deceased will each inherit one-sixth of the legacy, if the deceased has a surviving child, however, if no children survive the deceased, and the heirs are the parents, the mother will receive one-third of the legacy. The mother will receive one-sixth of the legacy if the deceased has more than one surviving brother. These are the decreed shares according to the laws of God. Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. God is All-knowing and All-wise. |
| Khalifa | GOD decrees a will for the benefit of your children; the male gets twice the share of the female. If the inheritors are only women, more than two, they get two-thirds of what is bequeathed. If only one daughter is left, she gets one-half. The parents of the deceased get one-sixth of the inheritance each, if the deceased has left any children. If he left no children, and his parents are the only inheritors, the mother gets one-third. If he has siblings, then the mother gets one-sixth. All this, after fulfilling any will the deceased has left, and after paying off all debts. When it comes to your parents and your children, you do not know which of them is really the best to you and the most beneficial. This is GOD's law. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah commands you as regards your childrens (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise. |
| Malik | In regard to inheritance Allah commands you concerning your children: that the share of a boy shall be twice that of a girl. In the case where there are more than two girls, their share will be two thirds of the estate; but if there is only one girl, her share will be one half of the estate. If the deceased left children behind, each of the parents shall get one sixth of the estate, but if the deceased left no children and the parents are the only heirs, the mother shall get one third of the estate, but if the deceased left brothers and sisters, then the mother will get one sixth of it. The distribution in all cases shall be after fulfilling the terms of the last will and the payment of debts. With regards to your parents and your children, you do not know who is more beneficial to you, therefore, Allah issued this ordinance. Surely Allah is the Knowledgeable, Wise.[11] |
| QXP | Preparing a will is a duty ordained (2:180). Allah decrees a will for the benefit of your children. (Since the sons have the responsibility to take care of the family, and daughters will be cared for by their husbands, or if unmarried, by other males in the family), sons get twice the share of daughters. If two, or more, daughters are the only inheritors, they get two-thirds. If only one daughter is left, she gets one-half. If the deceased has left any children, then parents get one-sixth each. If there are no children, and parents are the only heirs, the mother gets a third and the father gets two-thirds, since the male has the fiscal responsibility of the family. If the deceased has left brothers or sisters, the mother gets one-sixth and the father gets one third. Remember, this distribution shall take place after fulfilling the will if the deceased has left one, and after paying off all debts. As for your parents and your children, you know not which of them is more deserving of benefit from you. Such is the Ordinance from Allah. Verily, Allah is Omniscient, Wise. |
| Maulana Ali | Allah enjoins you concerning your children: for the male is the equal of the portion of two females; but if there be more than two females, two-thirds of what the deceased leaves is theirs; and if there be one, for her is the half. And as for his parents, for each of them is the sixth of what he leaves, if he has a child; but if he has no child and (only) his two parents inherit him, for his mother is the third; but if he has brothers, for his mother is the sixth, after (payment of) a bequest he may have bequeathed or a debt. Your parents and your children, you know not which of them is the nearer of you in benefit. This is an ordinance from Allah. Allah is surely ever Knowing, Wise. |
| Free Minds | God directs you regarding the inheritance of your children: "To the male shall be as that given to two females. If they are only females and more than two, then they will have two thirds of what is inherited. And if there is only one female, then she will have one half, and to his parents each one of them one sixth of what is inherited if he has children. If he has no children and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which is closer to you in benefit, a directive from God, God is Knowledgeable, Wise." |
| Qaribullah | Allah charges you concerning your children, for a male like the share of two females. If they are women, above two, they shall have two thirds of what he left, but if she is one, then to her a half. While for his parents, to each one of the two a sixth of what he left, if he has a child. But if he has no child and his heirs are his parents, his mother shall have a third. If he has siblings, to his mother a sixth after any bequest he had bequeathed, or any debt. Your fathers and your children, you do not know which of them is nearer in benefit to you. This is an obligation from Allah. Surely, Allah is the Knower, the Wise. |
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| George Sale | God hath thus commanded you concerning your children. A male shall have as much as the share of two females: But if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave; and if there be but one, she shall have the half. And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child: But if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren, his mother shall have a sixth part, after the legacies which he shall bequeath, and his debts be paid. Ye know not whether your patents or your children be of greater use unto you. This is an ordinance from God, and God is knowing and wise. |
| JM Rodwell | With regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the hal |
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| Asad | CONCERNING [the inheritance of] your children, God enjoins [this] upon you: The male shall have the equal of two females' share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one daughter, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserrving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise. |
an-Nisa' 004:012
| 4:12 ولكم نصف ماترك ازواجكم ان لم يكن لهن ولد فان كان لهن ولد فلكم الربع مما تركن من بعد وصية يوصين بها او دين ولهن الربع مما تركتم ان لم يكن لكم ولد فان كان لكم ولد فلهن الثمن مما تركتم من بعد وصية توصون بها او دين وان كان رجل يورث كلالة او امراة وله اخ او اخت فلكل واحد منهما السدس فان كانوا اكثر من ذلك فهم شركاء في الثلث من بعد وصية يوصى بهااو دين غير مضار وصية من الله والله عليم حليم |
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| Transliteration | Walakum nisfu ma taraka azwajukum in lam yakun lahunna waladun fa-in kana lahunna waladun falakumu alrrubuAAu mimma tarakna min baAAdi wasiyyatin yooseena biha aw daynin walahunna alrrubuAAu mimma taraktum in lam yakun lakum waladun fa-in kana lakum waladun falahunna alththumunu mimma taraktum min baAAdi wasiyyatin toosoona biha aw daynin wa-in kana rajulun yoorathu kalalatan awi imraatun walahu akhun aw okhtun falikulli wahidin minhuma alssudusu fa-in kanoo akthara min thalika fahum shurakao fee alththuluthi min baAAdi wasiyyatin yoosa biha aw daynin ghayra mudarrin wasiyyatan mina Allahi waAllahu AAaleemun haleemun |
| Literal | And for you (P) half (of) what your (P) spouses/wives left, if (there) was/is not for them (F) a child, so if (there) was/is for them a child, so for you (P) the quarter from what they (F) left from after a bequest/will they (F) bequeath/direct with it or a debt, and for them (F) the quarter from what you (P) left, if (there) was not for you (P) a child, so if (there) was for you (P) a child, so for them (F) the eighth from what you (P) left from after a bequest/will you (P) bequeath/direct with it or a debt, and if (he) was/is a man to be inherited without a child or father or a woman (wife), and for him (is) a brother, or a sister, so for each one from them (B) the sixth, so if they were more than that, so they are partners in the third, from after a bequest/will is bequeathed/directed with it or a debt not harming, (a) direction/command from God, and God (is) knowledgeable clement. (NOTICE THAT SOME TRANSLATIONS MISTRANSLATED THE TERM IN THE PRECEDING VERSE BY OMITTING WIVES IN THE DEFINITION) |
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| Yusuf Ali | In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing. |
| Pickthal | And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent. |
| Arberry | And for you a half of what your wives leave, if they have no children; but if they have children, then for you of what they leave a fourth, after any bequest they may bequeath, or any debt. And for them a fourth of what you leave, if you have no children; but if you have children, then for them of what you leave an eighth, after any bequest you may bequeath, or any debt. If a man or a woman have no heir direct, but have a brother or a sister, to each of the two a sixth; but if they are more numerous than that, they share equally a third, after any bequest he may bequeath, or any debt not prejudicial; a charge from God. God is All-knowing, All-clement. |
| Shakir | And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. |
| Sarwar | If your wives die without any surviving children, you will inherit half of their legacy. If they have children, you will inherit one-fourth of their legacy after the debts and things bequeathed have been excluded from the legacy. After the payment of debts and things bequeathed have been excluded from the legacy, your wives will inherit one-fourth of your legacy if you have no surviving children. If you leave a child, they will inherit one eighth of your legacy. If the deceased, either male or female, has no surviving heirs such as parents or children but has a brother or a sister, the brother or sister will each inherit one-sixth of the legacy. If there are more than just a brother or a sister, they will share one-third of the legacy. This is after the payment of any debts and things bequeathed have been excluded from the legacy, so that no one will be caused to suffer any loss. It is a guide from God, the All-knowing and Forbearing. |
| Khalifa | You get half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. All this, after fulfilling any will they had left, and after paying off all debts. They get one-fourth of what you leave behind, if you had no children. If you had children, they get one-eighth of what you bequeath. All this, after fulfilling any will you had left, and after paying off all debts. If the deceased man or woman was a loner, and leaves two siblings, male or female, each of them gets one-sixth of the inheritance. If there are more siblings, then they equally share one-third of the inheritance. All this, after fulfilling any will, and after paying off all debts, so that no one is hurt. This is a will decreed by GOD. GOD is Omniscient, Clement. |
| Hilali/Khan | In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of lagacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah; and Allah is Ever AllKnowing, MostForbearing. |
| H/K/Saheeh | And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing. |
| Malik | You shall inherit one half of your wives' estate if they leave no child, but if they leave behind a child then you will get one fourth of their estate, after fulfilling the terms of their last will and the payment of debts. Your wives shall inherit one fourth if you leave no child behind you; but if you leave a child, then they shall get one-eighth of your estate; after fulfilling the terms of your last will and the payment of debts. If a man or a woman leaves neither ascendant nor descendants but has left a brother or a sister, they shall each inherit one sixth, but if they are more than two, they shall share one third of the estate; after fulfilling the terms of the last will and the payment of debts, without prejudice to the rights of the heirs. Thus is the commandment of Allah. Allah is Knowledgeable, Forbearing.[12] |
| QXP | Additionally: If a couple had no children, the husband gets half of what the wife leaves behind. If they had children, the husband gets one-fourth. If they had no children, then the wives get one-fourth of what the husband leaves behind. If they had children then the wife gets one-eighth. If a man or a woman, whose inheritance is in question, was a loner, in the sense of leaving behind no ascendants or descendants, but leaves behind a sister and a brother, each of them gets one-sixth of the inheritance. If there are more than two siblings, they equally share one-third of the inheritance. For a deceased who has no living parents, see (4:176), (4:177) The above applies after fully satisfying the will, and after paying of all debts, so that no one's rights are infringed upon. This is the Will decreed by Allah who is All-Knowing, Clement. |
| Maulana Ali | And yours is half of what your wives leave if they have no child; but if they have a child, your share is a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and theirs is the fourth of what you leave if you have no child, but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt. And if a man or a woman, having no children leaves property to be inherited and he (or she) has a brother or a sister, then for each of them is the sixth; but if they are more than that they shall be sharers in the third after (payment of) a bequest that may have been bequeathed or a debt not injuring (others). This is an ordinance from Allah: and Allah is Knowing, Forbearing. |
| Free Minds | And for you is half of what your wives leave behind if they have no children; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman has no one, but has a brother or sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate. |
| Qaribullah | For you half of what your wives leave if they have no child. If they have a child, a quarter of what they leave shall be yours after any bequest she had bequeathed, or any debt. And for them (the females) they shall inherit one quarter of what you leave if you have no child. If you have a child, they shall inherit one eighth, after any bequest you had bequeathed, or any debt. If a man or a woman have no direct heirs, but have a brother or a sister, to each of the two a sixth. If they are more than that, they shall equally share the third, after any bequest that he had bequeathed or any debt without harm. This is an obligation from Allah. He is the Knower, the Clement. |
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| George Sale | Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman's substance be inherited by a distant relation, and he or she have a brother or sister; each of them two shall have a sixth part of the estate. But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts, without prejudice to the heirs. This is an ordinance from God: And God is knowing and gracious. |
| JM Rodwell | Half of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts. And your wives shall have a fourth part of what ye lea |
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| Asad | And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [the deduction of] any bequest you may have made, or any debt [you may have incurred]. And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall share in one-third [of the inheritance], after [the deduction of] any bequest that may have been made, or any debt [that may have been incurred], neither of which having been intended to harm [the heirs]. [This is] an injunction from God: and God is all-knowing, forbearing. |
an-Nisa' 004:013
| 4:13 تلك حدود الله ومن يطع الله ورسوله يدخله جنات تجري من تحتها الانهار خالدين فيها وذلك الفوز العظيم |
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| Transliteration | Tilka hudoodu Allahi waman yutiAAi Allaha warasoolahu yudkhilhu jannatin tajree min tahtiha al-anharu khalideena feeha wathalika alfawzu alAAatheemu |
| Literal | Those are God's limits/boundaries and who obeys God and His messenger, He makes him to enter treed gardens, the rivers flow from beneath it, immortally in it, and that (is) the great, the success/triumph . |
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| Yusuf Ali | Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. |
| Pickthal | These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success. |
| Arberry | Those are God's bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph. |
| Shakir | These are Allah's limits, and whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement. |
| Sarwar | These are the laws of God. Whoever obeys God and His Messenger will be admitted to the gardens wherein streams flow and wherein they will live forever. This is the greatest triumph. |
| Khalifa | These are GOD's laws. Those who obey GOD and His messenger, He will admit them into gardens with flowing streams, wherein they abide forever. This is the greatest triumph. |
| Hilali/Khan | These are the limits (set by) Allah (or ordainments as regards laws of inheritance), and whosoever obeys Allah and His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. |
| H/K/Saheeh | These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment. |
| Malik | These are the limits set by Allah: those who obey Allah and His Messenger will be admitted to paradise, in which rivers flow, to live therein forever, and that is the Great Achievement.[13] |
| QXP | Protection of life, honor and property is the springboard of a vibrant social order. It is the pre-requisite for freedom, equality and character building to the point of self-actualization (4:24), (5:32), (13:24), (17:32), (38:52), (69:21), (89:27). Allah has drawn Boundaries of Law to help you safeguard this crucial pre-requisite. Those who refrain from trespassing these Boundaries are the ones who have obeyed the Divine System established by the Messenger. They shall be admitted to the everlasting Promised Garden that has all the aesthetic elegance that the human mind could ever imagine. That is the Supreme Success. |
| Maulana Ali | These are Allah’s limits. And whoever obeys Allah and His Messenger, He will admit him to Gardens wherein flow rivers, to abide in them. And this is the great achievement. |
| Free Minds | These are God's limits, and whoever obeys God and His messenger, He will admit him to gardens with rivers flowing beneath, eternally abiding therein. This is the greatest victory. |
| Qaribullah | Such are the Bounds of Allah. He who obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow. That is a great wining. |
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| George Sale | These are the statutes of God. And whoso obeyeth God and his Apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein for ever; and this shall be great happiness. |
| JM Rodwell | These are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness! |
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| Asad | These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme. |
an-Nisa' 004:014
| 4:14 ومن يعص الله ورسوله ويتعد حدوده يدخله نارا خالدا فيها وله عذاب مهين |
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| Transliteration | Waman yaAAsi Allaha warasoolahu wayataAAadda hudoodahu yudkhilhu naran khalidan feeha walahu AAathabun muheenun |
| Literal | And who disobeys God and His messenger and transgresses His limits/boundaries, He makes him enter a fire immortally/eternally in it, and to him (is) a despised torture. |
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| Yusuf Ali | But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. |
| Pickthal | And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom. |
| Arberry | But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement. |
| Shakir | And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement. |
| Sarwar | Whoever disobeys God and His Messenger and breaks His rules will be admitted to the fire wherein they will live forever, suffering a humiliating torment. |
| Khalifa | As for the one who disobeys GOD and His messenger, and transgresses His laws, He will admit him into Hell, wherein he abides forever. He has incurred a shameful retribution. |
| Hilali/Khan | And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. |
| H/K/Saheeh | And whoever disobeys Allah and His Messenger and transgresses His limits He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment. |
| Malik | But the ones who disobey Allah and His Messenger and transgress His limits will be cast to Hellfire to live therein forever, and they shall have a humiliating punishment.[14] |
| QXP | Conversely, those who disobey Allah and the Messenger by going against the Divine System established by the Messenger, trespass the Boundaries of the Divine Law and they will be admitted into an everlasting Fire of humiliation and regret. |
| Maulana Ali | And whoever disobeys Allah and His Messenger and goes beyond His limits, He will make him enter fire to abide in it, and for him is an abasing chastisement. |
| Free Minds | And whoever disobeys God and His messenger, and transgresses His limits, He will admit him to a Fire in which he abides eternally, and he will have a humiliating retribution. |
| Qaribullah | And he who disobeys Allah and His Messenger and transgresses His Bounds, He will admit him to a Fire and shall live in it for ever. For him, there is a humiliating punishment. |
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| George Sale | But whoso disobeyeth God, and his Apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein for ever, and he shall suffer a shameful punishment. |
| JM Rodwell | And whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment. |
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| Asad | And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide; and shameful suffering awaits him. |
an-Nisa' 004:015
| 4:15 واللاتي ياتين الفاحشة من نسائكم فاستشهدوا عليهن اربعة منكم فان شهدوا فامسكوهن في البيوت حتى يتوفاهن الموت او يجعل الله لهن سبيلا |
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| Transliteration | Waallatee ya/teena alfahishata min nisa-ikum faistashhidoo AAalayhinna arbaAAatan minkum fa-in shahidoo faamsikoohunna fee albuyooti hatta yatawaffahunna almawtu aw yajAAala Allahu lahunna sabeelan |
| Literal | And those who came/do/commit (F) with the enormous deed/atrocious deed/ugly deed/saying/adultery/fornication/homosexuality from your women, so call a witness on them (F), four from you, so if they witnessed , so hold them (F) in the houses/homes until the death makes them (F) die, or God makes/manipulates for them (F) a way/means. |
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| Yusuf Ali | If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. |
| Pickthal | As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation). |
| Arberry | Such of your women as commit indecency, call four of you to witness against them; and if they witness, then detain them in their houses until death takes them or God appoints for them a way. |
| Shakir | And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. |
| Sarwar | Those of your women who commit fornication, let four (Muslim) witness testify to their act. If there is sufficient testimony, confine them to their homes until they die, or until God provides a way for their freedom. |
| Khalifa | Those who commit adultery among your women, you must have four witnesses against them, from among you. If they do bear witness, then you shall keep such women in their homes until they die, or until GOD creates an exit for them. |
| Hilali/Khan | And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way. |
| H/K/Saheeh | Those who commit unlawful sexual intercourse of your women bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way. |
| Malik | If any of your women are guilty of fornication, ask for four reliable witnesses from among yourselves against them; and if they testify and their guilt is proved, confine them to their houses until they die or Allah opens some other way out for them.[15] |
| QXP | Protection of honor and chastity for men and women, both, is the cornerstone of a virtuous society (17:32), (4:24). If any woman or a group of women spread sexual immorality or lewdness in the society, it is required that the appropriate court takes four honorable and reliable witnesses. If their testimony corroborates with other evidence (12:26), confine them to their houses, since immorality is as contagious as good conduct. This confinement would be for an indefinite period, unless such women seek the Way of Allah, such as repentance and amendment, or the singles among them get honorably married. |
| Maulana Ali | And as for those of your women who are guilty of an indecency, call to witness against them four (witnesses) from among you; so if they bear witness, confine them to the houses until death takes them away or Allah opens a way for them. |
| Free Minds | And the two women who commit lewdness, you shall bring four witnesses over them from amongst you; if they bear witness, then you shall restrict them in the homes until death takes them, or God makes for them a way out. |
| Qaribullah | If any of your women commit indecency, call in four witnesses from among yourselves against them, if they testify, confine them to their houses till death overtakes them or till Allah makes for them a way. |
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| George Sale | If any of your women be guilty of whoredom, produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or God affordeth them a way to escape. |
| JM Rodwell | If any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them, or God make some way for them. |
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| Asad | AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance]. |
an-Nisa' 004:016
| 4:16 واللذان ياتيانها منكم فاذوهما فان تابا واصلحا فاعرضوا عنهما ان الله كان توابا رحيما |
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| Transliteration | Waallathani ya/tiyaniha minkum faathoohuma fa-in taba waaslaha faaAAridoo AAanhuma inna Allaha kana tawwaban raheeman |
| Literal | And those who (B/M), they both come/do/commit it from you, so harm them (B), so if they (B) repented, and they (B) corrected, so turn away from them, that God was/is forgiving, merciful. |
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| Yusuf Ali | If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful. |
| Pickthal | And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful. |
| Arberry | And when two of you commit indecency, punish them both; but if they repent and make amends, then suffer them to be; God turns, and is All-compassionate. |
| Shakir | And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful. |
| Sarwar | If any two people commit fornication, punish them. If they repent and reform, let them go. God is All-forgiving and All-merciful. |
| Khalifa | The couple who commits adultery shall be punished. If they repent and reform, you shall leave them alone. GOD is Redeemer, Most Merciful. |
| Hilali/Khan | And the two persons (man and woman) among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allah is Ever the One Who accepts repentance, (and He is) Most Merciful. |
| H/K/Saheeh | And the two who commit it among you, dishonor them both. But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful. |
| Malik | And the two, whether married or unmarried, who are guilty of this offense, punish them both. If they repent and mend their ways, leave them alone. Surely Allah is the Acceptor of Repentance, Merciful.[16] |
| QXP | If a couple spreads such immorality or lewdness in the society, both of them shall be punished by the appropriate court of law. If they repent and amend, leave them alone. Allah is the Acceptor of repentance, Merciful. |
| Maulana Ali | And as for the two of you who are guilty of it, give them both a slight punishment; then if they repent and amend, turn aside from them. Surely Allah is ever Oft-returning (to mercy), the Merciful. |
| Free Minds | And the two men who commit it from amongst you, then you shall annoy them. If they repent and amend, then leave them alone. God is Redeemer, Merciful. |
| Qaribullah | If two among you commit it punish them both. If they repent and make amends, leave them alone. Allah is the Relenter, the Merciful. |
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| George Sale | And if two of you commit the like wickedness, punish them both: But if they repent and amend, let them both alone; for God is easy to be reconciled and merciful. |
| JM Rodwell | And if two men among you commit the same crime, then punish them both; but if they turn and amend, then let them be: for God is He who turneth, Merciful! |
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| Asad | And punish [thus] both of the guilty parties; but if they both repent and mend their ways, leave them alone: for, behold, God is an acceptor of repentance, a dispenser of grace. |
an-Nisa' 004:017
| 4:17 انما التوبة على الله للذين يعملون السوء بجهالة ثم يتوبون من قريب فاولئك يتوب الله عليهم وكان الله عليما حكيما |
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| Transliteration | Innama alttawbatu AAala Allahi lillatheena yaAAmaloona alssoo-a bijahalatin thumma yatooboona min qareebin faola-ika yatoobu Allahu AAalayhim wakana Allahu AAaleeman hakeeman |
| Literal | But the repentance (is) at God to those (who) make/do the bad/evil with ignorance/foolishness, then they repent from near/close, so those God forgives on them, and God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. |
| Pickthal | Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise. |
| Arberry | God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise. |
| Shakir | Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise. |
| Sarwar | God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise. |
| Khalifa | Repentance is acceptable by GOD from those who fall in sin out of ignorance, then repent immediately thereafter. GOD redeems them. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise. |
| Malik | Repentance with Allah (right to be forgiven by Allah) is only for those who do something evil in ignorance and repent as soon as they realize it; Allah will pardon them. Allah is the Knowledgeable, Wise.[17] |
| QXP | Allah graciously accepts the repentance of those who do evil in ignorance, and then return quickly to the right conduct. Allah turns to them in Mercy. He is the Knower, the Wise. |
| Maulana Ali | Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully). And Allah is ever Knowing, Wise. |
| Free Minds | Repentance is only for those who commit sin out of ignorance and then repent soon after; these will be forgiven by God, God is Knowledgeable, Wise. |
| Qaribullah | (Allah accepts) the repentance from only those who commit evil in ignorance and then quickly turn to Him in repentance. Allah will relent towards them. Allah is Knowing, Wise. |
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| George Sale | Verily repentance will be accepted with God, from those who do evil ignorantly, and then repent speedily; unto them will God be turned: For God is knowing and wise. |
| JM Rodwell | With God himself will the repentance of those who have done evil ignorantly, and then turn speedily unto Him, be accepted. These! God will turn unto them:for God is Knowing, Wise! |
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| Asad | Verily, God's acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise; |
an-Nisa' 004:018
| 4:18 وليست التوبة للذين يعملون السيئات حتى اذا حضر احدهم الموت قال اني تبت الان ولاالذين يموتون وهم كفار اولئك اعتدنا لهم عذابا اليما |
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| Transliteration | Walaysati alttawbatu lillatheena yaAAmaloona alssayyi-ati hatta itha hadara ahadahumu almawtu qala innee tubtu al-ana wala allatheena yamootoona wahum kuffarun ola-ika aAAtadna lahum AAathaban aleeman |
| Literal | And the forgiveness is not to those who make/do/commit the sins/crimes until if the death attended one of them, he said: "I repented now." And nor those who die and they are disbelievers, those We prepared for them a painful torture. |
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| Yusuf Ali | Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous. |
| Pickthal | The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom. |
| Arberry | But God shall not turn towards those who do evil deeds until, when one of them is visited by death, he says, 'Indeed now I repent,' neither to those who die disbelieving; for them We have prepared a painful chastisement. |
| Shakir | And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: Surely now I repent; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement. |
| Sarwar | There is no forgiveness for those who commit sin and do not repent until the last moment of their lives nor for those who die as unbelievers. For these people We have prepared a painful torment. |
| Khalifa | Not acceptable is the repentance of those who commit sins until death comes to them, then say, "Now I repent." Nor is it acceptable from those who die as disbelievers. For these, we have prepared a painful retribution. |
| Hilali/Khan | And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment. |
| H/K/Saheeh | But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now," or of those who die while they are disbelievers. For them We have prepared a painful punishment. |
| Malik | There is no repentance for those who persist in their evil deeds until death approaches anyone of them and he says: "surely now I repent." Similarly, there is no repentance for those who die while they were still unbelievers; for them We have prepared a painful punishment.[18] |
| QXP | The forgiveness is not for those who commit transgressions until death comes to one of them and he says, " Behold, I repent now." (They have no time to make mends). Nor is the forgiveness for those who die as deniers of the Truth. We have prepared an awful suffering for them. |
| Maulana Ali | And repentance is not for those who go on doing evil deeds, until when death comes to one of them he says: Now I repent; nor (for) those who die while they are disbelievers. For such We have prepared a painful chastisement. |
| Free Minds | And there will be no repentance for those who commit sin until death comes upon one of them, then he says: "I repent now!", nor for those who die while they are disbelievers. To those We have prepared a painful retribution. |
| Qaribullah | (Allah will accept) no repentance from those who do evil deeds until death comes to one of them, he says: 'Now I repent! ' Nor those who die unbelieving. For those We have prepared a painful punishment. |
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| George Sale | But no repentance shall be accepted from those who do evil until the time when death presenteth it self unto one of them, and he saith, verily I repent now; nor unto those who die unbelievers: For them have we prepared a grievous punishment. |
| JM Rodwell | But no place of repentance shall there be for those who do evil, until, when death is close to one of them, he saith, "Now verily am I turned to God;" nor to those who die unbelievers. These! we have made ready for them a grievous torment! |
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| Asad | whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, "Behold, I now repent"; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering. |
an-Nisa' 004:019
| 4:19 ياايها الذين امنوا لايحل لكم ان ترثوا النساء كرها ولاتعضلوهن لتذهبوا ببعض مااتيتموهن الا ان ياتين بفاحشة مبينة وعاشروهن بالمعروف فان كرهتموهن فعسى ان تكرهوا شيئا ويجعل الله فيه خيرا كثيرا |
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| Transliteration | Ya ayyuha allatheena amanoo la yahillu lakum an tarithoo alnnisaa karhan wala taAAduloohunna litathhaboo bibaAAdi ma ataytumoohunna illa an ya/teena bifahishatin mubayyinatin waAAashiroohunna bialmaAAroofi fa-in karihtumoohunna faAAasa an takrahoo shay-an wayajAAala Allahu feehi khayran katheeran |
| Literal | You, you those who believed, (it) is not permitted/allowed for you that you (P) inherit the women compellingly/forcefully , and do not limit/confine/oppress them (F) to go/take away with some (of) what you gave them (F), except that they (F) come/do/commit with an enormous/atrocious deed evident, and mix/associate/befriend them (F) with the kindness , so if you (P) hated them (F), so maybe/perhaps that you hate a thing and God makes in it much good .52 |
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| Yusuf Ali | O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. |
| Pickthal | O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good. |
| Arberry | O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of what you have given them, except when they commit a flagrant indecency Consort with them honourably; or if you are averse to them, it is possible you may be averse to a thing, and God set in it much good. |
| Shakir | O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them m order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. |
| Sarwar | Believers, it is not lawful for you to inherit women against their will as part of the legacy. Do not create difficulties for your wives in order to force them to give-up part of what you had given to them to set themselves free from the bond of marriage, unless they have clearly committed adultery. Always treat them reasonably. If you dislike them, you could be disliking that which God has filled with abundant good. |
| Khalifa | O you who believe, it is not lawful for you to inherit what the women leave behind, against their will. You shall not force them to give up anything you had given them, unless they commit a proven adultery. You shall treat them nicely. If you dislike them, you may dislike |
| Hilali/Khan | O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good. |
| H/K/Saheeh | O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein much good. |
| Malik | O believers! It is not lawful for you consider women as a part of your inheritance and retain them against their will in order that you may force them to give up a part of the dowry you have given them, unless they are guilty of proven fornication. Treat them with kindness even if you dislike them; it is quite possible that you dislike something in which Allah has placed much good.[19] |
| QXP | O You who have chosen to be graced with belief! It is not lawful for you to force women into marrying or holding on to them in marriage against their will. Pressuring women to remain in wedlock by threatening to take away the marital gift is forbidden. A wife could forfeit the right to the marital gift only if she has indulged in clear lewdness. You shall treat your wives nicely. Even if you dislike them, it may happen that Allah has placed much good in what you have failed to realize. |
| Maulana Ali | O you who believe, it is not lawful for you to take women as heritage against (their) will. Nor should you straiten them by taking part of what you have given them, unless they are guilty of manifest indecency. And treat them kindly. Then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. |
| Free Minds | O you who believe, it is not lawful for you to inherit the women by force, nor that you become harsh with them to take away some of what you have given them, unless they commit a clear lewdness. And live with them in kindness. If you dislike them, then perhaps you may dislike something and God makes in it much good. |
| Qaribullah | Believers, it is unlawful for you to inherit women forcefully, neither bar them, in order that you go off with part of what you have given them, except when they commit a clear indecency. Live with them honorably. If you hate them, it may be that you hate something which Allah has set in it much good. |
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| George Sale | O true believers, it is not lawful for you to be heirs of women against their will, nor to hinder them from marrying others, that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime: But converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein God hath placed much good. |
| JM Rodwell | O believers! it is not allowed you to be heirs of your wives against their will; nor to hinder them from marrying, in order to take from them part of the dowry you had given them, unless they have been guilty of undoubted lewdness; but associate kindly wit |
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| Asad | O YOU who have attained to faith! It is not lawful for you to [try to] become heirs to your wives [by holding onto them] against their will; and neither shall you keep them under constraint with a view to taking away anything of what you may have given them, unless it be that they have become guilty, in an obvious manner, of immoral conduct. And consort with your wives in a goodly manner; for if you dislike them, it may well be that you dislike something which God might yet make a source of abundant good. |
an-Nisa' 004:020
| 4:20 وان اردتم استبدال زوج مكان زوج واتيتم احداهن قنطارا فلا تاخذوا منه شيئا اتاخذونه بهتانا واثما مبينا |
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| Transliteration | Wa-in aradtumu istibdala zawjin makana zawjin waataytum ihdahunna qintaran fala ta/khuthoo minhu shay-an ata/khuthoonahu buhtanan wa-ithman mubeenan |
| Literal | And if you wanted exchanging (to exchange) a spouse (in) place (of a) spouse, and you (P) gave one of them (F) a ton , so do not take from it a thing, do you take it wrongfully/slanderfully, and an evident sin/crime? |
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| Yusuf Ali | But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong? |
| Pickthal | And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong? |
| Arberry | And if you desire to exchange a wife in place of another, and you have given to one a hundredweight, take of it nothing. What, will you take it by way of calumny and manifest sin? |
| Shakir | And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong? |
| Sarwar | If you want to divorce a woman so that you can marry another, do not take back the dowry which you had paid even if what you paid was a large amount of gold. To do this is a slanderous act and a manifest sin. |
| Khalifa | If you wish to marry another wife, in place of your present wife, and you had given any of them a great deal, you shall not take back anything you had given her. Would you take it fraudulently, maliciously, and sinfully? |
| Hilali/Khan | But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? |
| H/K/Saheeh | But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin? |
| Malik | If you wish to marry another wife in place of the one you already have, do not take back anything of what you have given her even if it be a heap of gold. Would you take it back through slander and open sin (accusing her unjustly)?[20] |
| QXP | If you wish to marry another wife in place of your present wife, and you have given her a great deal, you shall not take back anything. Would you take it back by way of slander, a transgression that shall sink your "Self" down? |
| Maulana Ali | And if you wish to have (one) wife in the place of another and you have given one of them a heap of gold, take nothing from it. Would you take it by slandering (her) and (doing her) manifest wrong? |
| Free Minds | And if you wish to replace one wife instead of another, and you have given one of them a large amount, then do not take anything from it. Would you take it by falsehood while it is clearly a sin? |
| Qaribullah | If you wish to take a wife in the place of another wife, and you have given to one a Qintar (98,841.6 lbs.) so do not take from it anything. What, will you take it by way of calumny and a clear sin! |
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| George Sale | If ye be desirous to exchange a wife for another wife, and ye have already given one of them a talent; take not away any thing therefrom; Will ye take it by slandering her, and doing her manifest unjustice? |
| JM Rodwell | And if ye be desirous to exchange one wife for another, and have given one of them a talent, make no deduction from it. Would ye take it by slandering her, and with manifest wrong? |
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| Asad | But if you desire to give up a wife and to take another in her stead, do not take away anything of what you have given the first one, however much it may have been. Would you, perchance, take it away by slandering her and thus committing a manifest sin? |
an-Nisa' 004:021
| 4:21 وكيف تاخذونه وقد افضى بعضكم الى بعض واخذن منكم ميثاقا غليظا |
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| Transliteration | Wakayfa ta/khuthoonahu waqad afda baAAdukum ila baAAdin waakhathna minkum meethaqan ghaleethan |
| Literal | And how do you take it and some of you to some had revealed and they (F) took from you a strong promise/covenant? |
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| Yusuf Ali | And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant? |
| Pickthal | How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you? |
| Arberry | How shall you take it, when each of you has been privily with the other, and they have taken from you a solemn compact? |
| Shakir | And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant? |
| Sarwar | How can you take it back when you have had intimate relations and made a solemn agreement with each other? |
| Khalifa | How could you take it back, after you have been intimate with each other, and they had taken from you a solemn pledge? |
| Hilali/Khan | And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant? |
| H/K/Saheeh | And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant? |
| Malik | And how could you take it back when you have enjoyed conjugal happiness and she had taken from you a firm pledge of marriage?[21] |
| QXP | And how could you take the marital gift back from her after you have lived intimately with each other and after she has taken from you a very Solemn Pledge of the marital contract? |
| Maulana Ali | And how can you take it when one of you has already gone in to the other and they have taken from you a strong covenant? |
| Free Minds | And how can you take it when you have become intimate with each other, and the women have taken from you a strong covenant. |
| Qaribullah | How can you take it back when you have reached one another (sexually) and they have taken from you a strong covenant! |
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| George Sale | And how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant? |
| JM Rodwell | How, moreover, could ye take it, when one of you hath gone in unto the other, and they have received from you a strict bond of union? |
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| Asad | And how could you take it away after you have given yourselves to one another, and she has received a most solemn pledge from you? |
an-Nisa' 004:022
| 4:22 ولاتنكحوا مانكح اباؤكم من النساء الا ماقد سلف انه كان فاحشة ومقتا وساء سبيلا |
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| Transliteration | Wala tankihoo ma nakaha abaokum mina alnnisa-i illa ma qad salafa innahu kana fahishatan wamaqtan wasaa sabeelan |
| Literal | And do not marry what your fathers married from the women, except what had preceded/passed, that it was an enormous/atrocious deed , and abhorrence/hateful , and (it is an) evil way/path. |
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| Yusuf Ali | And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed. |
| Pickthal | And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. |
| Arberry | And do not marry women that your fathers married, unless it be a thing of the past; surely that is indecent and hateful; an evil way. |
| Shakir | And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way. |
| Sarwar | Do not marry, from now on, the ex-wives of your fathers for that custom was sinful, loathsome, and abominable. |
| Khalifa | Do not marry the women who were previously married to your fathers - existing marriages are exempted and shall not be broken - for it is a gross offense, and an abominable act. |
| Hilali/Khan | And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way. |
| H/K/Saheeh | And do not marry those [women] whom your fathers married, except what has already occurred. Indeed, it was an immorality and hateful [to Allah] and was evil as a way. |
| Malik | Do not marry those women whom your fathers had married, - except what happened prior to this commandment. - Surely it was shocking, disgusting, and an evil practice.[22] |
| QXP | Marry not women whom your fathers have ever married, except what has already happened in the Age of Ignorance. Doing such was a shameful and abominable custom indeed. |
| Maulana Ali | And marry not women whom your fathers married, except what has already passed. This surely is indecent and hateful; and it is an evil way. |
| Free Minds | And do not marry what your fathers had married from the women, except what has already been done. It is a lewdness, and an abhorrence, and a bad path. |
| Qaribullah | And do not marry women your fathers married unless it is a thing of the past surely that was an indecency, hated, and a way of evil. |
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| George Sale | Marry not women, whom your fathers have had to wife; -- except what is already past: -- For this is uncleanness, and an abomination, and an evil way. |
| JM Rodwell | And marry not women whom your fathers have married: for this is a shame, and hateful, and an evil way: though what is past may be allowed. |
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| Asad | AND DO NOT marry women whom your fathers have previously married - although what is past is past: this, verily, is a shameful deed, and a hateful thing, and an evil way. |
an-Nisa' 004:023
| 4:23 حرمت عليكم امهاتكم وبناتكم واخواتكم وعماتكم وخالاتكم وبنات الاخ وبنات الاخت وامهاتكم اللاتي ارضعنكم واخواتكم من الرضاعة وامهات نساءكم وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن فان لم تكونوا دخلتم بهن فلا جناح عليكم وحلائل ابناءكم الذين من اصلابكم وان تجمعوا بين الاختين الا ماقد سلف ان الله كان غفورا رحيما |
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| Transliteration | Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee dakhaltum bihinna fa-in lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman |
| Literal | Your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and the brothers' daughters (nieces), and the sisters' daughters (nieces), and your mothers who breast fed you, and your sisters from the lactation/breast feeding, and your women's (wives') mothers (mothers in-law), and your step- daughters who (are) in your custody from your women (wives) whom you entered with them (F), are forbidden on you, so if you were not entered with them (F), so no offense/sin on you, and (also forbidden on you are) your sons' allowed/permitted women (wives) whom (are) from your backbones/genealogical relations ,and that you combine between the two sisters, except what had preceded, that God was/is forgiving, merciful. |
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| Yusuf Ali | Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;- |
| Pickthal | Forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your women unto whom ye have gone in - but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) - and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful. |
| Arberry | Forbidden to you are your mothers and daughters, your sisters, your aunts paternal and maternal, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives' mothers, your stepdaughters who are in your care being born of your wives you have been in to -- but if you have not yet been in to them it is no fault in you - and the spouses of your sons who are of your loins, and that you should take to you two sisters together, unless it be a thing of the past; God is All-forgiving, All-compassionate; |
| Shakir | Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. |
| Sarwar | You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have had carnal relations. It would not be a sin to marry her if you did not have carnal relations with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful. |
| Khalifa | Prohibited for you (in marriage) are your mothers, your daughters, your sisters, the sisters of your fathers, the sisters of your mothers, the daughters of your brother, the daughters of your sister, your nursing mothers, the girls who nursed from the same woman as you, the mothers of your wives, the daughters of your wives with whom you have consummated the marriage - if the marriage has not been consummated, you may marry the daughter. Also prohibited for you are the women who were married to your genetic sons. Also, you shall not be married to two sisters at the same time - but do not break up existing marriages. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives mothers, your step daughters under your guardianship, born of your wives to whom you have gone in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is OftForgiving, Most Merciful. |
| H/K/Saheeh | Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brotherâ s daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful. |
| Malik | Forbidden to you for marriage are: your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, daughters of your brothers, daughters of your sisters, your foster-mothers, your foster-sisters, the mothers of your wives, your stepdaughters under your guardianship from those wives with whom you have consummated your marriage, but there is no blame on you in marrying your stepdaughters if you have not consummated your marriage with their mothers, whom you have divorced, and the wives of your own real sons; and you are also forbidden to take in marriage two sisters at one and the same time except what happened prior to this commandment; surely Allah is forgiving, ,erciful.[23] |
| QXP | The following women are prohibited for you in marriage: Your mothers, daughters, sisters, father's sisters, mother's sisters, brother's daughters, sister's daughters, foster-mothers who have ever nursed you, foster-sisters, your wives' mothers, your step-daughters unless you have divorced their mother without being intimate with her. Also forbidden are women who have ever been the wives of your sons. You are not allowed to keep two sisters in wedlock at one time except what has already happened in the past. Allah is Forgiving, Merciful. |
| Maulana Ali | Forbidden to you are your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and brother’s daughters and sister’s daughters, and your mothers that have suckled you, and your foster-sisters, and mothers of your wives, and your stepdaughters who are in your guardianship (born) of your wives to whom you have gone in -- but if you have not gone in to them, there is no blame on you -- and the wives of your sons who are of your own loins; and that you should have two sisters together, except what has already passed. Surely Allah is ever Forgiving, Merciful. |
| Free Minds | Forbidden for you are your mothers, and your daughters, and your sisters, and your fathers' sisters, and your mothers' sisters, and the daughters of your brother, and the daughters of your sister, and your foster mothers who suckled you, and your sisters from suckling, and the mothers of your wives, and your step-daughters residing in your homes from your wives which you have already consummated the marriage with; if you have not consummated the marriage then there is no sin upon you; and the wives of your sons that are from your seed, and that you join between two sisters except what has already been done. God is Forgiving, Merciful. |
| Qaribullah | Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives with whom you have lain, but if you have never lain with them it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. |
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| George Sale | Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the fathers and on the mothers side, and your brothers daughters, and your sisters daughters, and your mothers who have given you suck, and your foster-sisters, and your wives mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, -- but if ye have not gone in unto them, it shall be no sin in you to marry them, -- and the wives of your sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters; except what is already past: For God is gracious and merciful. |
| JM Rodwell | Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts, both on the father and mother's side, and your nieces on the brother and sister's side, and your foster-mothers, and your foster-sisters, and the mothers of your wives |
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| Asad | Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother's daughters, and a sister's daughters; and your milk-mothers, and your milk-sisters; and the mothers of your wives; and your step-daughters - who are your foster children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin [by marrying their daughters]; and [forbidden to you are] the spouses of the sons who have sprung from your loins; and [you are forbidden] to have two sisters [as your wives] at one and the same time - but what is past is past: for, behold, God is indeed much-forgiving, a dispenser of grace. |
an-Nisa' 004:024
| 4:24 والمحصنات من النساء الا ماملكت ايمانكم كتاب الله عليكم واحل لكم ماوراء ذلكم ان تبتغوا باموالكم محصنين غير مسافحين فمااستمتعم به منهن فاتوهن اجورهن فريضة ولاجناح عليكم فيما تراضيتم به من بعد الفريضة ان الله كان عليما حكيما |
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| Transliteration | Waalmuhsanatu mina alnnisa-i illa ma malakat aymanukum kitaba Allahi AAalaykum waohilla lakum ma waraa thalikum an tabtaghoo bi-amwalikum muhsineena ghayra musafiheena fama istamtaAAtum bihi minhunna faatoohunna ojoorahunna fareedatan wala junaha AAalaykum feema taradaytum bihi min baAAdi alfareedati inna Allaha kana AAaleeman hakeeman |
| Literal | And the married from the women except what your rights owned/possessed (from spoils of war) God's decree/judgment on you, and became/is permitted/allowed for you, what (is) behind that, that you ask/desire with your (P) wealths , marrying not fornicating/adulterating, so what you enjoyed with it, from them (F), so give them (F) their (F) rewards/fees (dowries) a religious duty/command/stipulation ,and no offense/guilt on you in what you (P) mutually agreed with it, from after the religious duty/command/stipulation , that God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise. |
| Pickthal | And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise. |
| Arberry | and wedded women, save what your right hands own. So God prescribes for you. Lawful for you, beyond all that, is that you may seek, using your wealth, in wedlock and not in licence. Such wives as you enjoy thereby, give them their wages apportionate; it is no fault in you in your agreeing together, after the due apportionate. God is All-knowing, All-wise. |
| Shakir | And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise. |
| Sarwar | You are forbidden to marry married women except your slave-girls. This is the decree of God. Besides these, it is lawful for you to marry other women if you pay their dower, maintain chastity and do not commit indecency. If you marry them for the appointed time you must pay their dowries. There is no harm if you reach an understanding among yourselves about the dowry, God is All-knowing and All-wise. |
| Khalifa | Also prohibited are the women who are already married, unless they flee their disbelieving husbands who are at war with you. These are GOD's commandments to you. All other categories are permitted for you in marriage, so long as you pay them their due dowries. You shall maintain your morality, by not committing adultery. Thus, whoever you like among them, you shall pay them the dowry decreed for them. You commit no error by mutually agreeing to any adjustments to the dowry. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Also (forbidden are) women already married, except those (captives and slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allah is Ever AllKnowing, AllWise. |
| H/K/Saheeh | And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise. |
| Malik | Also forbidden for you are married women, except those who have fallen in your hands as prisoners of war. This is the order of Allah relating to marriage prohibitions. All women other than these are lawful provided you seek them in marriage with gifts from your property (dowry), desiring chastity and not lust. Give them their dowry as an obligation for the benefit you have received from your marriage relationship. However, there is no blame on you if you change the agreement of dowry with mutual consent. Allah is the Knowledgeable, Wise.[24] |
| QXP | Also forbidden to you are women who are already married, except those women who have sought asylum with you against their disbelieving husbands at war with you (60:10). This is Allah's Ordinance binding upon you. All other categories are permitted for you in marriage, with mutual consent, as confirmed by giving her a generous marital gift or dowry. You shall seek them in honest wedlock and let marriage be a fortress of chastity for the husband and wife. You shall maintain morality and go not near adultery (17:32). You like to marry women for a better quality of life, so give them their portions as a duty. And there is nothing wrong in adjusting the sum with mutual agreement after the duty has been done. These Laws are given to you by Allah, the Knower, the Wise. |
| Maulana Ali | And all married women except those whom your right hands possess (are forbidden); (this is) Allah’s ordinance to you. And lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage, not committing fornication. Then as to those whom you profit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is every Knowing, Wise. |
| Free Minds | And the already married from the women, except those who become widowed; God's scripture is over you; and permitted for you is what is beyond this, if you are seeking with your money to be protected and not for illicit sex. As for those whom you have already had joy with them, then you shall give them their wage as an obligation. There is no sin upon you for what you agree to after the obligation. God is Knowledgeable, Wise. |
| Qaribullah | And (forbidden to you) are married women, except those whom your right hand owns. Such Allah has written for you. Lawful to you beyond all that, is that you can seek using your wealth in marriage and not fornication. So whatever you have enjoyed from them give them their obligated wage. And there is no fault in you in what ever you mutually agree after the obligation. Allah is the Knower, the Wise. |
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| George Sale | Ye are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves. This is ordained you from God. Whatever is beside this, is allowed you; that ye may with your substance provide wives for your selves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward, according to what is ordained: But it shall be no crime in you to make any other agreement among your selves, after the ordinance shall be complied with; for God is knowing and wise. |
| JM Rodwell | Forbidden to you also are married women, except those who are in your hands as slaves: This is the law of God for you. And it is allowed you, beside this, to seek out wives by means of your wealth, with modest conduct, and without fornication. And give tho |
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| Asad | And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock]: this is God's ordinance, binding upon you. But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after [having agreed upon] this lawful due, you freely agree with one another upon anything [else]: behold, God is indeed all-knowing, wise. |
an-Nisa' 004:025
| 4:25 ومن لم يستطع منكم طولا ان ينكح المحصنات المؤمنات فمن ماملكت ايمانكم من فتياتكم المؤمنات والله اعلم بايمانكم بعضكم من بعض فانكحوهن باذن اهلهن واتوهن اجورهن بالمعروف محصنات غير مسافحات ولامتخذات اخدان فاذا احصن فان اتين بفاحشة فعليهن نصف ماعلى المحصنات من العذاب ذلك لمن خشى العنت منكم وان تصبروا خير لكم والله غفور رحيم |
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| Transliteration | Waman lam yastatiAA minkum tawlan an yankiha almuhsanati almu/minati famin ma malakat aymanukum min fatayatikumu almu/minati waAllahu aAAlamu bi-eemanikum baAAdukum min baAAdin fainkihoohunna bi-ithni ahlihinna waatoohunna ojoorahunna bialmaAAroofi muhsanatin ghayra masafihatin wala muttakhithati akhdanin fa-itha ohsinna fa-in atayna bifahishatin faAAalayhinna nisfu ma AAala almuhsanati mina alAAathabi thalika liman khashiya alAAanata minkum waan tasbiroo khayrun lakum waAllahu ghafoorun raheemun |
| Literal | And who is not able, from you wealth/capability (means) that he marries the chaste, the believing (F) (free women), so from what your rights owned from your youths (girls) the believers (F), and God (is) more knowing with your (P) faith/belief, some of you (are) from some, so marry them (F), with their families'/relations'/(masters') permission, and give them (F) their rewards/fees (dowries) with the kindness marrying, not fornicating/adulterating, and not taking (P/F) lovers/secret friends, so if they (F) married, so if they committed with an enormous deed/atrocious deed/adultery, so on them (F) half what (is) on the chaste/married (woman) from the torture, that (is) to who feared the exertion/corruption from you, and (to) be patient (is) better for you, and God (is) forgiving, merciful. |
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| Yusuf Ali | If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful. |
| Pickthal | And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful. |
| Arberry | Any one of you who has not the affluence to be able to marry believing freewomen in wedlock, let him take believing handmaids that your right hands own; God knows very well your faith; the one of you is as the other. So marry them, with their people's leave, and give them their wages honourably as women in wedlock, not as in licence or taking lovers. But when they are in wedlock, if they commit indecency, they shall be liable to half the chastisement of freewomen. That provision is for those of you who fear fornication; yet it is better for you to be patient. God is All-forgiving, All-compassionate. |
| Shakir | And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful. |
| Sarwar | If any of you do not have the means to marry a chaste believing woman, marry your believing slave-girls. God knows best about your faith. You have the same faith. Marry them with the permission of their masters and if they are chaste and have avoided fornication and amorous activities, give them their just dowries. If after marriage they commit adultery, they should receive half of the punishment of a free woman who has committed the same crime. This is for those who fear falling into evil. It is better for you to have self-control. God is All-forgiving and All-merciful. |
| Khalifa | Those among you who cannot afford to marry free believing women, may marry believing slave women. GOD knows best about your belief, and you are equal to one another, as far as belief is concerned. You shall obtain permission from their guardians before you marry them, and pay them their due dowry equitably. They shall maintain moral behavior, by not committing adultery, or having secret lovers. Once they are freed through marriage, if they commit adultery, their punishment shall be half of that for the free women. Marrying a slave shall be a last resort for those unable to wait. To be patient is better for you. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliya or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise selfrestraint, and Allah is OftForgiving, Most Merciful. |
| H/K/Saheeh | And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful. |
| Malik | If any of you cannot afford to marry a free believing woman, let him marry one of his own slave girls who is a believer; Allah knows how good you are in your faith. You all belong to one and the same community. Marry them with the permission of their family and give them their fair dowry so that they may live a decent life in wedlock and not live as prostitutes or look for secret illicit relationships. Then if after marriage they commit adultery, they shall be given half the punishment prescribed for a free adulteress. The concession of such a marriage is for those of you who fear that they might commit a sin if they do not get married, but it is better for you to practice self- restraint. Allah is Forgiving, Merciful.[25] |
| QXP | (As the Qur'an is being revealed to you (O Messenger), the emancipation of the slaves, male and female, is steadily taking place). A man among you who cannot find a free believing woman willing to marry him, should have no hesitation in asking the hand of a believing maiden from her guardian. Allah knows your beliefs and reiterates that all human beings are equal in the Sight of Allah (17:70). Pay them a generous marital gift in kindness. They shall maintain moral behavior, by not committing adultery, or having secret relations. Since their upbringing has been deficient in the environment of slavery, their punishment will be half that of the free women, if they commit indecency after marriage. The permission to marry a bonded woman is for him who fears to commit sin. The better recourse is freeing her first from bondage. Men and women must be patient and exercise self-control while waiting to get married. Allah is Forgiving, Merciful. |
| Maulana Ali | And whoever among you cannot afford to marry free believing women, (let him marry) such of your believing maidens as your right hands possess. And Allah knows best your faith -- you are (sprung) the one from the other. So marry them with the permission of their masters, and give them their dowries justly, they being caste, not fornicating, nor receiving paramours; then if they are guilty of adultery when they are taken in marriage, they shall suffer half the punishment for free married women. This is for him among you who fears falling into evil. And that you abstain is better for you. And Allah is Forgiving, Merciful. |
| Free Minds | And whoever of you cannot afford to marry the believing independent women, then from the still dependant believing young women. God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents and give them their wage in kindness; to be protected, not for illicit sex or taking lovers. If they become protected, then any of them who comes with lewdness shall have half the punishment of what is for the independent women of the retribution. This is for those who fear hardship from among you. But if you are patient it is better for you, and God is Forgiver, Merciful. |
| Qaribullah | If any one of you do not have the affluence to be able marry free believing women, (let him marry) from among the believing women that your right hand owns. Allah knows best your belief, you are from each other. Marry them with the permission of their people and give them their wages (dowry) honorably being women in marriage and chaste, not taking lovers. If, after marriage they commit adultery, they shall be liable to half the punishment of a married (free) woman. That is for those of you who fear fornication, but it is better for you to be patient. Allah is the Forgiver, the Most Merciful. |
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| George Sale | Whoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for God well knoweth your faith. Ye are the one from the other: Therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers. And when they are married, if they be guilty of adultery, they shall suffer half the punishment which is appointed for the free women. This is allowed unto him among you, who feareth to sin by marrying free women; but if ye abstain from marrying slaves, it will be better for you; God is gracious and merciful. |
| JM Rodwell | And whoever of you is not rich enough to marry free believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves; God well knoweth your faith. Ye are sprung the one from the other. Marry them, then, with the l |
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| Asad | And as for those of you who, owing to circumstances, are not in a position to marry free believing women, [let them marry] believing maidens from among those whom you rightfully possess. And God knows all about your faith; each one of you is an issue of the other. Marry them, then, with their people's leave, and give them their dowers in an equitable manner - they being women who give themselves in honest wedlock, not in fornication, nor as secret love-companions. And when they are married, and thereafter become guilty of immoral conduct, they shall be liable to half the penalty to which free married women are liable. This [permission to marry slave-girls applies] to those of you who fear lest they stumble into evil. But it is for your own good to persevere in patience [and to abstain from such marriages]: and God is much-forgiving, a dispenser of grace. |
an-Nisa' 004:026
| 4:26 يريد الله ليبين لكم ويهديكم سنن الذين من قبلكم ويتوب عليكم والله عليم حكيم |
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| Transliteration | Yureedu Allahu liyubayyina lakum wayahdiyakum sunana allatheena min qablikum wayatooba AAalaykum waAllahu AAaleemun hakeemun |
| Literal | God wants to clarify/show/explain to you and (He) guides you (to) those who (were) before you's laws/ways, and He forgives on you, and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise. |
| Pickthal | Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise. |
| Arberry | God desires to make clear to you, and to guide you in the institutions of those before you, and to turn towards you; God is All-knowing, All-wise; |
| Shakir | Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise. |
| Sarwar | God wants to guide you, explain to you the customs of those who lived before you, and grant you forgiveness. He is All-knowing and All-wise. |
| Khalifa | GOD wills to explain things for you, and to guide you through past precedents, and to redeem you. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is AllKnower, AllWise. |
| H/K/Saheeh | Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise. |
| Malik | Allah desires to clarify, and guides you to the ways which were followed by the righteous people before you, and turns to you in mercy. Allah is the Knowledgeable, Wise.[26] |
| QXP | Allah would explain to you and guide you by the examples of those who were before you, and turn to you (in Mercy). And Allah is Knower, Wise. |
| Maulana Ali | Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully). And Allah is Knowing, Wise. |
| Free Minds | God wants to make clear for you and guide you to the ways of those before you, and pardon you, and God is Knowledgeable, Wise. |
| Qaribullah | Allah wishes to make this clear to you and to guide you along the ways of those who have gone before you, and turns towards you. And Allah is the Knower, the Wise. |
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| George Sale | God is willing to declare these things unto you and to direct you according to the ordinances of those who have gone before you, and to be merciful unto you. God is knowing and wise. |
| JM Rodwell | If after marriage they commit adultery, then inflict upon them half the penalty enacted for free married women. This law is for him among you who is afraid of doing wrong: but if ye abstain, it will be better for you. And God is Lenient, Merciful. |
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| Asad | God wants to make [all this] clear unto you, and to guide you onto the [righteous] ways of life of those who preceded you, and to turn unto you in His mercy: for God is all-knowing, wise. |
an-Nisa' 004:027
| 4:27 والله يريد ان يتوب عليكم ويريد الذين يتبعون الشهوات ان تميلوا ميلا عظيما |
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| Transliteration | WaAllahu yureedu an yatooba AAalaykum wayureedu allatheena yattabiAAoona alshshahawati an tameeloo maylan AAatheeman |
| Literal | And God wants that He forgives on you, and those who follow the lusts/desires want that you bend/sway (a) great bending/swaying. |
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| Yusuf Ali | Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away. |
| Pickthal | And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray. |
| Arberry | and God desires to turn towards you, but those who follow their lusts desire you to swerve away mightily. |
| Shakir | And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation. |
| Sarwar | God wants to be merciful to you but those who follow their evil desires seek to lead you astray. |
| Khalifa | GOD wishes to redeem you, while those who pursue their lusts wish that you deviate a great deviation. |
| Hilali/Khan | Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path. |
| H/K/Saheeh | Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation. |
| Malik | Allah wishes to forgive you, but those who follow their lusts wish to see you deviate far away from the Right Way.[27] |
| QXP | Allah turns to you in kindness, while those who follow their desires want that you drift far away from the right path. (They would rather have no laws to constrain their desires). |
| Maulana Ali | And Allah desires to turn to you (mercifully). And those who follow (their) lusts desire that you should deviate (with) a great deviation. |
| Free Minds | And God wants to pardon you, but those who follow their lusts want that you would be diverted into a great diversion. |
| Qaribullah | Allah wishes to turn towards you, but those who follow their lower desires wish you to greatly swerve away. |
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| George Sale | God desireth to be gracious unto you; but they who follow their lusts, desire that ye should turn aside from the truth with great deviation. |
| JM Rodwell | God desireth to make this known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise! |
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| Asad | And God wants to turn unto you in His mercy, whereas those who follow [only] their own lusts want you to drift far away from the right path. |
an-Nisa' 004:028
| 4:28 يريد الله ان يخفف عنكم وخلق الانسان ضعيفا |
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| Transliteration | Yureedu Allahu an yukhaffifa AAankum wakhuliqa al-insanu daAAeefan |
| Literal | God wants that He reduces/lightens from you, and the human was created weak. |
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| Yusuf Ali | Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh). |
| Pickthal | Allah would make the burden light for you, for man was created weak. |
| Arberry | God desires to lighten things for you, for man was created a weakling. |
| Shakir | Allah desires that He should make light your burdens, and man is created weak. |
| Sarwar | God wants to relieve you of your burden; all human beings were created weak. |
| Khalifa | GOD wishes to lighten your burden, for the human being is created weak. |
| Hilali/Khan | Allah wishes to lighten (the burden) for you; and man was created weak (cannot be patient to leave sexual intercourse with woman). |
| H/K/Saheeh | And Allah wants to lighten for you [your difficulties]; and mankind was created weak. |
| Malik | Allah wishes to lighten your burdens because humans have been created weak by nature.[28] |
| QXP | Allah wishes to lighten your burden with His Guidance. The human being is created weak, having the tendency to fall victim to his own selfish desire (7:17), (25:28-29). |
| Maulana Ali | Allah desires to make light your burdens, and man is created weak. |
| Free Minds | God wants to make easy for you; and mankind was created weak. |
| Qaribullah | Allah wishes to lighten for you (the jurisprudence), and humans are created weak. |
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| George Sale | God is minded to make His religion light unto you: For man was created weak. |
| JM Rodwell | God desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak. |
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| Asad | God wants to lighten your burdens: for man has been created weak. |
an-Nisa' 004:029
| 4:29 ياايها الذين امنوا لاتاكلوا اموالكم بينكم بالباطل الا ان تكون تجارة عن تراض منكم ولاتقتلوا انفسسكم ان الله كان بكم رحيما |
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| Transliteration | Ya ayyuha allatheena amanoo la ta/kuloo amwalakum baynakum bialbatili illa an takoona tijaratan AAan taradin minkum wala taqtuloo anfusakum inna Allaha kana bikum raheeman |
| Literal | You, you those who believed, do not eat/annihilate/consume your properties/possessions between you with the falsehood except that (it) be commercial trade/buying and selling on acceptance/approval from you, and do not kill your selves, that God was/is with you merciful.53 |
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| Yusuf Ali | O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful! |
| Pickthal | O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you. |
| Arberry | O believers, consume not your goods between you in vanity, except there be trading, by your agreeing together. And kill not one another. Surely God is compassionate to you. |
| Shakir | O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you. |
| Sarwar | Believers, do not exchange your property in wrongful ways unless it is in trade by mutual agreement. Do not kill one another. God is All-merciful to you. |
| Khalifa | O you who believe, do not consume each others' properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. GOD is Merciful towards you. |
| Hilali/Khan | O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you. |
| H/K/Saheeh | O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. |
| Malik | O believers! Do not consume one another’s wealth through unlawful means; instead, do business with mutual consent; do not kill yourselves by adopting unlawful means. Indeed Allah is Merciful to you.[29] |
| QXP | O You who have chosen to be graced with belief! Consume not one another's wealth wrongfully, not even in mutually agreed trade. Be just in your trade and cause not people to suffer losses. Do not destroy one another, and thus do not destroy your "Self". Allah is Merciful to you so you must be merciful to others." ("Illa" here means 'not even' and not 'except'). (2:188), (26:181). |
| Maulana Ali | O you who believe, devour not your property among yourselves by illegal methods except that it be trading by your mutual consent. And kill not your people. Surely Allah is ever Merciful to you. |
| Free Minds | O you who believe, do not consume your money between you unjustly, except through a trade which is mutually agreed by you. And do not kill yourselves; God is Merciful towards you. |
| Qaribullah | Believers, do not consume your wealth among yourselves in falsehood, except there be trading by your mutual agreement. And do not kill yourselves. Allah is the Most Merciful to you. |
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| George Sale | O true believers, consume not your wealth among your selves in vanity; unless there be merchandizing among you by mutual consent: neither slay your selves; for God is merciful towards you: |
| JM Rodwell | O believers! devour not each other's substance in mutual frivolities; unless there be a trafficking among you by your own consent: and commit not suicide:-of a truth God is merciful to you. |
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| Asad | O YOU who have attained to faith! Do not devour one another's possessions wrongfully - not even by way of trade based on mutual agreement - and do not destroy one another: for, behold, God is indeed a dispenser of grace unto you! |
an-Nisa' 004:030
| 4:30 ومن يفعل ذلك عدوانا وظلما فسوف نصليه نارا وكان ذلك على الله يسيرا |
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| Transliteration | Waman yafAAal thalika AAudwanan wathulman fasawfa nusleehi naran wakana thalika AAala Allahi yaseeran |
| Literal | And who makes/does that transgressively and unjustly/oppressively, so We will roast him/make him suffer a fire, and that was/is on God easy. |
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| Yusuf Ali | If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah. |
| Pickthal | Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah. |
| Arberry | But whosoever does that in transgression and wrongfully, him We shall certainly roast at a Fire; and that for God is an easy matter. |
| Shakir | And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah. |
| Sarwar | Whoever commits murder out of animosity and injustice will be burnt in hell fire. This is a very easy thing for God to do. |
| Khalifa | Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for GOD to do. |
| Hilali/Khan | And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah. |
| H/K/Saheeh | And whoever does that in aggression and injustice then We will drive him into a Fire. And that, for Allah, is [always] easy. |
| Malik | Anyone who commits such acts of aggression and injustice will soon be thrown into hellfire, and this is very easy for Allah to do.[30] |
| QXP | After such clear Guidance, people and nations that indulge in transgressions and injustice, shall form a society that shall easily burn itself according to Our Law of Requital. And the eternal Fire is not far off either. |
| Maulana Ali | And whoso does this aggressively and unjustly, We shall soon cast him into fire. And this is ever easy for Allah. |
| Free Minds | And whoever does so out of animosity and transgression, We will cast him to a Fire; and this for God is very easy. |
| Qaribullah | But whosoever does that in transgression and wrongfully We shall roast him in the Fire. That is an easy matter for Allah. |
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| George Sale | And whoever doth this maliciously and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with God. |
| JM Rodwell | And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God. |
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| Asad | And as for him who does this with malicious intent and a will to do wrong - him shall We, in time, cause to endure [suffering through] fire: for this is indeed easy for God. |
an-Nisa' 004:031
| 4:31 ان تجتنبوا كبائر ماتنهون عنه نكفر عنكم سيئاتكم وندخلكم مدخلا كريما |
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| Transliteration | In tajtaniboo kaba-ira ma tunhawna AAanhu nukaffir AAankum sayyi-atikum wanudkhilkum mudkhalan kareeman |
| Literal | If you avoid/distance your selves (from) big crimes/sins that you are being forbidden/prevented from it, We substitute from you, your sins/crimes and We make you enter an honoured an entrance. |
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| Yusuf Ali | If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour. |
| Pickthal | If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate. |
| Arberry | If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour. |
| Shakir | If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering. |
| Sarwar | If you avoid violating that which has been prohibited, your (lesser) sins will be forgiven and you will be admitted into an exalted dwelling. |
| Khalifa | If you refrain from committing the gross sins that are prohibited for you, we will remit your sins, and admit you an honorable admittance. |
| Hilali/Khan | If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). |
| H/K/Saheeh | If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise]. |
| Malik | If you avoid the heinous sins which you have been forbidden, We will do away with your small sins and cause you to enter a place of great honor (paradise).[31] |
| QXP | If you refrain from the great transgressions against humanity that are prohibited in the Qur'an i.e. violation of human rights, We have room in Our Laws to remove the slight inequities in your society, and admit you through the gate of honor in this world and the Hereafter. |
| Maulana Ali | If you shun the great things which you are forbidden, We shall do away with your evil (inclinations) and cause you to enter an honourable place of entering. |
| Free Minds | If you avoid the major sins that you are forbidden against, then We will cancel your existing sins and admit you to a generous entrance. |
| Qaribullah | If you avoid the major sins that are forbidden to you, We shall pardon your evil deeds and admit you by an entrance of honor. |
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| George Sale | If ye turn aside from the grievous sins, of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry. |
| JM Rodwell | If ye avoid the great sins which ye are forbidden, we will blot out your faults, and we will cause you to enter Paradise with honourable entry. |
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| Asad | If you avoid the great sins, which you have been enjoined to shun, We shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory. |
an-Nisa' 004:032
| 4:32 ولاتتمنوا مافضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن واسألوا الله من فضله ان الله كان بكل شئ عليما |
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| Transliteration | Wala tatamannaw ma faddala Allahu bihi baAAdakum AAala baAAdin lilrrijali naseebun mimma iktasaboo walilnnisa-i naseebun mimma iktasabna wais-aloo Allaha min fadlihi inna Allaha kana bikulli shay-in AAaleeman |
| Literal | And do not wish/desire what God favoured with it, some of you on (over) some, to the men a share from what they earned , and to the women a share from what they (F) earned , and ask/beg God from His grace , that God was/is with every thing knowledgeable. |
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| Yusuf Ali | And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things. |
| Pickthal | And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things. |
| Arberry | Do not covet that whereby God in bounty has preferred one of you above another. To the men a share from what they have earned, and to the women a share from what they have earned. And ask God of His bounty; God knows everything. |
| Shakir | And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things. |
| Sarwar | Do not envy the favors which God has granted to some of you. Men and women will both be rewarded according to their deeds, rather pray to God for His favors. God knows all things. |
| Khalifa | You shall not covet the qualities bestowed upon each other by GOD; the men enjoy certain qualities, and the women enjoy certain qualities. You may implore GOD to shower you with His grace. GOD is fully aware of all things. |
| Hilali/Khan | And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever AllKnower of everything. |
| H/K/Saheeh | And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing. |
| Malik | Do not envy that Allah has given some of you more than the others. Men will be rewarded according to their deeds and women will be rewarded according to theirs. Ask Allah for His grace. Surely Allah has perfect knowledge of everything.[32] |
| QXP | Covet not the qualities bestowed upon others by Allah. Men shall earn what they do and women shall earn what they do. Men excel in some areas and women excel in some areas. Envy not one another but seek Allah's bounty to the best of your abilities. Allah is ever Knower of all things. |
| Maulana Ali | And covet not that by which Allah has made some of you excel others. For men is the benefit of what they earn. And for women is the benefit of what they earn. And ask Allah of His grace. Surely Allah is ever Knower of all things. |
| Free Minds | And do not envy what God has favoured some of you over others. For the men is a portion of what they gained, and for the women is a portion of what they gained. And ask God from His favour, God is knowledgeable over all things. |
| Qaribullah | Do not wish for the bounty which Allah has preferred one of you above another. For men is a share of what they earn, and for women is a share of what they earn. Ask Allah of His Bounty. Allah has knowledge of all things. |
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| George Sale | Covet not that which God hath bestowed on some of you preferably to others. Unto the men shall be given a portion, of what they shall have gained, and unto the women shall be given a portion, of what they shall have gained: Therefore ask God of his bounty; for God is omniscient. |
| JM Rodwell | Covet not the gifts by which God hath raised some of you above others. The men shall have a portion according to their deserts, and the women a portion according to their deserts. Of God, therefore, ask his gifts. Verily, God hath knowledge of all things. |
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| Asad | Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything. |
an-Nisa' 004:033
| 4:33 ولكل جعلنا موالى مما ترك الوالدان والاقربون والذين عقدت ايمانكم فاتوهم نصيبهم ان الله كان على كل شي شهيدا |
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| Transliteration | Walikullin jaAAalna mawaliya mimma taraka alwalidani waal-aqraboona waallatheena AAaqadat aymanukum faatoohum naseebahum inna Allaha kana AAala kulli shay-in shaheedan |
| Literal | And to each We made guardians/relatives (heirs) from what the parents and the nearest/relations left, and those who your oaths (had) determined/intended (you mad a contract with), so give them their share, that God was/is on every thing a witness/present. |
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| Yusuf Ali | To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things. |
| Pickthal | And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever Witness over all things. |
| Arberry | To everyone We have appointed heirs of that which parents and kinsmen leave, and those with whom you have sworn compact. So give to them their share; God is witness over everything. |
| Shakir | And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is a witness over all things. |
| Sarwar | We have chosen heirs for every legacy that parents and relatives may leave. Let those who have been promised a bequest receive their share of the legacy. God is Omnipresent. |
| Khalifa | For each of you, we have designated shares from the inheritance left by the parents and the relatives. Also those related to you through marriage, you shall give them their due share. GOD witnesses all things. |
| Hilali/Khan | And to everyone, We have appointed heirs of that (property) left by parents and relatives. To those also with whom you have made a pledge (brotherhood), give them their due portion (by Wasiya wills, etc.). Truly, Allah is Ever a Witness over all things. |
| H/K/Saheeh | And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] give them their share. Indeed Allah is ever, over all things, a Witness. |
| Malik | For every parent and relative We have appointed the rightful heirs to inherit what they leave. As for those with whom you have made firm agreements, give them their share. Surely Allah is a Witness to everything.[33] |
| QXP | We have ordained the writing of wills, and for each of you are the designated shares in the property left by the parents and the relatives (4:11) (4:12) (4:33) (4:176). As for those to whom you have solemnly pledged, give them in your life. Allah is Witness over all things and events. |
| Maulana Ali | And to every one We have appointed heirs of that which parents and near relatives leaves. And as to those with whom your right hands have ratified agreements, give them their due. Surely Allah is ever Witness over all things. |
| Free Minds | And for each We have made inheritors for what was left behind by the parents and the relatives. And those whom are dependant on you, you shall give them their portion. God is witness over all things. |
| Qaribullah | To everyone we have made heirs of that which parents and kinsmen leave, and those with whom you have sworn an agreement, so give to them their share. Allah is Witness over everything. |
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| George Sale | We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance; for God is witness of all things. |
| JM Rodwell | To every one have we appointed kindred, as heirs of what parents and relatives, and those with whom ye have joined right hands in contract, leave. Give therefore, to each their portion. Verily, God witnesseth all things. |
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| Asad | And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth: give them, therefore, their share. Behold, God is indeed a witness unto everything. |
an-Nisa' 004:034
| 4:34 الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من اموالهم فالصالحات قانتات حافظات للغيب بما حفظ الله واللاتي تخافون نشوزهن فعظوهن واهجروهن في المضاجع واضربوهن فان اطعنكم فلاتبغوا عليهن سبيلا ان الله كان عليا كبيرا |
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| Transliteration | Alrrijalu qawwamoona AAala alnnisa-i bima faddala Allahu baAAdahum AAala baAAdin wabima anfaqoo min amwalihim faalssalihatu qanitatun hafithatun lilghaybi bima hafitha Allahu waallatee takhafoona nushoozahunna faAAithoohunna waohjuroohunna fee almadajiAAi waidriboohunna fa-in ataAAnakum fala tabghoo AAalayhinna sabeelan inna Allaha kana AAaliyyan kabeeran |
| Literal | The men (are) taking care of matters for livelihood on (for) the women with what God preferred/favoured some of them (men and women) on some, and with what they spent from their (M) properties/possession , so the correct/righteous females are obeying humbly , worshipping humbly, protecting/safekeeping to the invisible with what God protected ; and those whom (F) you fear their (F) quarrel (disobedience) , so advise/warn them (F) and desert/abandon them (F) in the place of lying down (beds), and ignore/disregard/push them (F) , so if they obeyed you, so do not oppress/transgress on them (F) a way/method, that God was/is high, mighty/great. |
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| Yusuf Ali | Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). |
| Pickthal | Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great. |
| Arberry | Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God's guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them. If they then obey you, look not for any way against them; God is All-high, All-great. |
| Shakir | Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great. |
| Sarwar | Men are the protectors of women because of the greater preference that God has given to some of them and because they financially support them. Among virtuous women are those who are steadfast in prayer and dependable in keeping the secrets that God has protected. Admonish women who disobey (God's laws), do not sleep with them and beat them. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme. |
| Khalifa | The men are made responsible for the women, and GOD has endowed them with certain qualities, and made them the bread earners. The righteous women will cheerfully accept this arrangement, since it is GOD's commandment, and honor their husbands during their absence. If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) beat them. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme. |
| Hilali/Khan | Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husbands absence what Allah orders them to guard (e.g. their chastity, their husbands property, etc.). As to those women on whose part you see illconduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great. |
| H/K/Saheeh | Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand. |
| Malik | Men are overseers over women because Allah has given the one more strength than the other, and because men are required to spend their wealth for the maintenance of women. Honorable women are, therefore, devoutly obedient and guard in the husband’s absence what Allah requires them to guard their husband’s property and their own honor. As to those women from whom you fear disobedience, first admonish them, then refuse to share your bed with them, and then, if necessary, beat them. Then if they obey you, take no further actions against them and do not make excuses to punish them. Allah is Supremely Great and is aware of your actions.[34] |
| QXP | Men are the protectors and maintainers of women. They shall take full care of women with what they spend of their wealth. Allah has made men to excel in some areas and women to excel in some areas. Men must see to it that women are provided for, and that they are able to stand on their feet in the society. So, righteous women are obedient to Allah's Ordinances and guard their moral values even in privacy, the Values that Allah Commands to be guarded. If you experience rebellion from women, and they stand up against you, apprise them of possible consequences. Next, leave them in their resting places apart from you. And keep admonishing them with examples that they stop rebelling. If they pay heed to you, seek not a way against them. Allah is Most High, Great. |
| Maulana Ali | Men are the maintainers of women, with what Allah has made some of them to excel others and with what they spend out of their wealth. So the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those on whose part you fear desertion, admonish them, and leave them alone in the beds and chastise them. So if they obey you, seek not a way against them. Surely Allah is ever Exalted, Great. |
| Free Minds | The men are to support the women by what God has gifted them over one another and for what they spend of their money. The upright women who are attentive, and keep private the personal matters for what God keeps watch over. As for those women from whom you fear a desertion, then you shall advise them, and abandon them in the bedchamber, and separate from them; if they obey you, then do not seek a way over them; God is High, Great. |
| Qaribullah | Men are the maintainers of women for that Allah has preferred in bounty one of them over another, and for that they have spent of their wealth. Righteous women are obedient, guarding in secret that which Allah has guarded. Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great. |
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| George Sale | Men shall have the pre-eminence above women, because of those advantages wherein God hath caused the one of them to excel the other, and for that which they expend of their substance in maintaining their wives. The honest women are obedient, careful in the absence of their husbands, for that God preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments, and chastise them. But if they shall be obedient unto you, seek not an occasion of quarrel against them; for God is high and great. |
| JM Rodwell | Men are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God |
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| Asad | MEN SHALL take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter, and with what they may spend out of their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded. And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them; and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great! |
an-Nisa' 004:035
| 4:35 وان خفتم شقاق بينهما فابعثوا حكما من اهله وحكما من اهلها ان يريدا اصلاحا يوفق الله بينهما ان الله كان عليما خبيرا |
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| Transliteration | Wa-in khiftum shiqaqa baynihima faibAAathoo hakaman min ahlihi wahakaman min ahliha in yureeda islahan yuwaffiqi Allahu baynahuma inna Allaha kana AAaleeman khabeeran |
| Literal | And if you feared defiance/disobedience between them (B) so send a judge from his family and a judge from her family , if they (B) want reconciliation, God reconciliates/inspires/harmonizes between them (B), that God was/is knowledgeable, expert/experienced. |
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| Yusuf Ali | If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things. |
| Pickthal | And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware. |
| Arberry | And if you fear a breach between the two, bring forth an arbiter from his people and from her people an arbiter, if they desire to set things right; God will compose their differences; surely God is All-knowing, All-aware. |
| Shakir | And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware. |
| Sarwar | If there appears to be discord between a wife and her husband and if they desire reconciliation choose arbiters from the families of both sides. God will bring them together; God is All-knowing and All-aware. |
| Khalifa | If a couple fears separation, you shall appoint an arbitrator from his family and an arbitrator from her family; if they decide to reconcile, GOD will help them get together. GOD is Omniscient, Cognizant. |
| Hilali/Khan | If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever AllKnower, WellAcquainted with all things. |
| H/K/Saheeh | And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things]. |
| Malik | If you fear a breach of marriage between a man and his wife, appoint one arbiter from his family and another from hers; if they wish to reconcile, Allah will create a way of reconciliation between them. Allah is the Knowledgeable, Aware.[35] |
| QXP | (Families and communities must adopt a proactive approach regarding a husband and a wife in discord). If you fear a breach between a husband and wife, appoint two arbiters, one from his family and one from her family. If they decide to reconcile, Allah will help them get together. Verily, Allah is Knower, Aware. (2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1) (65:1-4). |
| Maulana Ali | And if you fear a breach between the two, appoint an arbiter from his people and an arbiter from her people. If they both desire agreement, Allah will effect harmony between them. Surely Allah is ever Knowing, Aware. |
| Free Minds | And if you fear a split between them, then send a judge from his family and a judge from hers. If they want to reconcile, then God will bring them together. God is Knowledgeable, Expert. |
| Qaribullah | If you fear a breach between them send for an arbiter from his people and an arbiter from her people. If both wish reconciliation, Allah will bring success between them. Allah is the Knower, the Aware. |
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| George Sale | And if ye fear a breach between the husband and wife, send a judge out of his family, and a judge out of her family: If they shall desire a reconciliation, God will cause them to agree; for God is knowing and wise. |
| JM Rodwell | And if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation between them; verily, God is knowing, apprised of all! |
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| Asad | And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Behold, God is indeed all-knowing, aware. |
an-Nisa' 004:036
| 4:36 واعبدوا الله ولاتشركوا به شيئا وبالوالدين احسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت ايمانكم ان الله لايحب من كان مختالا فخورا |
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| Transliteration | WaoAAbudoo Allaha wala tushrikoo bihi shay-an wabialwalidayni ihsanan wabithee alqurba waalyatama waalmasakeeni waaljari thee alqurba waaljari aljunubi waalssahibi bialjanbi waibni alssabeeli wama malakat aymanukum inna Allaha la yuhibbu man kana mukhtalan fakhooran |
| Literal | And worship God and do not share/make partners with Him a thing, and with the parents a goodness, and with of the relatives, and the orphans, and the poorest of poor/poor oppressed, and the neighbour of the relations/near, and the neighbour the distant/foreign, and the companion/friend with the side (close), and the traveler/stranded traveler, and what your rights owned; that God does not love/like who was/is a conceited/arrogant, proud/arrogant. |
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| Yusuf Ali | Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;- |
| Pickthal | And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful, |
| Arberry | Serve God, and associate naught with Him. Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbour who is of kin, and to the neighbour who is a stranger, and to the companion at your side, and to the traveller, and to that your right hands own. Surely God loves not the proud and boastful |
| Shakir | And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful; |
| Sarwar | Worship God and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, wayfarers, and your slaves. God does not love the proud and boastful ones, |
| Khalifa | You shall worship GOD alone - do not associate anything with Him. You shall regard the parents, the relatives, the orphans, the poor, the related neighbor, the unrelated neighbor, the close associate, the traveling alien, and your servants. GOD does not like the arrogant show-offs. |
| Hilali/Khan | Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful; |
| H/K/Saheeh | Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful. |
| Malik | Serve Allah and do not commit shirk (associate any partner) with Him, and be good to your parents, kinfolks, orphans, the helpless, near and far neighbors who keep company with you, the travellers in need, and the slaves you own. Allah does not love those who are arrogant and boastful,[36] |
| QXP | Obey Allah and associate no partner with Him. Treat kindly your parents, relatives, The orphans, And those who have been left alone in the society. Take care of the needy, The disabled, Those whose hard earned income is insufficient to meet their needs, And those whose businesses have stalled, And those who have lost their jobs. You shall treat kindly your related neighbors, And unrelated neighbors, Companions by your side in public gatherings, Or public transportation. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition. Be nice to people who work under your care. Allah does not love the proud and boastful. |
| Maulana Ali | And serve Allah, and associate naught with Him, and be good to the parents and to the near of kin and the orphans and the needy and the neighbour of (your) kin and the alien neighbour, and the companion in the journey and the wayfarer and those whom your right hands possess. Surely Allah loves not such as are proud, boastful, |
| Free Minds | And serve God and do not set up anything with Him, and be kind to the parents, and the relatives, and the needy, and the neighbour who is of kin, and the neighbour next door, and the friend far away, and the traveller, and those who are still dependent. God does not like the arrogant, the boastful. |
| Qaribullah | Worship Allah and do not associate anything with Him. Be kind to parents and near kinsmen, to the orphans and to the needy, to your neighbor who is your kindred, and to the neighbor at your far side, and the companion at your side, and to the destitute traveler, and to that which your right hands owns. Allah does not love he who is proud and struts, |
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| George Sale | Serve God, and associate no creature with him; and shew kindness unto parents, and relations, and orphans, and the poor, and your neighbour who is of kin to you, and also your neighbour who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; |
| JM Rodwell | Worship God, and join not aught with Him in worship. Be good to parents, and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right ha |
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| Asad | AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him. And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbour who is a stranger, and the friend by your side, and the wayfarer, and those whom you rightfully possess. Verily, God does not love any of those who, full of self-conceit, act in a boastful manner; |
an-Nisa' 004:037
| 4:37 الذين يبخلون ويامرون الناس بالبخل ويكتمون مااتاهم الله من فضله واعتدنا للكافرين عذابا مهينا |
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| Transliteration | Allatheena yabkhaloona waya/muroona alnnasa bialbukhli wayaktumoona ma atahumu Allahu min fadlihi waaAAtadna lilkafireena AAathaban muheenan |
| Literal | Those who are being stingy/miser, and order/command the people with the stinginess/miserliness and they hide/conceal what God gave them from His grace/favour/blessing, and We prepared to the disbelievers a despised torture. |
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| Yusuf Ali | (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;- |
| Pickthal | Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom; |
| Arberry | such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. We have prepared for the unbelievers a humbling chastisement, |
| Shakir | Those who are niggardly and bid people to be niggardly and hide what Allah has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement. |
| Sarwar | the stingy ones who try to make others stingy or those who hide the favors that God has bestowed on them. We have prepared a humiliating torment for the disbelievers, |
| Khalifa | The ones who are stingy, exhort the people to be stingy, and conceal what GOD has bestowed upon them from His bounties. We have prepared for the disbelievers a shameful retribution. |
| Hilali/Khan | Those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment. |
| H/K/Saheeh | Who are stingy and enjoin upon [other] people stinginess and conceal what Allah has given them of His bounty and We have prepared for the disbelievers a humiliating punishment |
| Malik | who are themselves stingy and enjoin others to be stingy, who hide the bounties which Allah has bestowed on them. For such unbelievers We have prepared a disgraceful punishment.[37] |
| QXP | Those who are stingy and advise others to be stingy, and hide what Allah has given them of His Bounty, for such ungrateful disbelievers We have prepared a humiliating punishment. |
| Maulana Ali | Who are niggardly and bid people to be niggardly and hide that which Allah has given them out of his grace. And We have prepared for the disbelievers an abasing chastisement -- |
| Free Minds | Those who are stingy and order the people to stinginess, and they conceal what God has given them from His bounty. We have prepared for these disbelievers a painful retribution. |
| Qaribullah | (or) those who are greedy and order other people to be greedy, who themselves conceal the bounty that Allah has given them. And We have prepared a humiliating punishment for the unbelievers. |
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| George Sale | for God loveth not the proud or vainglorious, who are covetous, and recommend covetousness unto men, and conceal that which God of his bounty hath given them, -- we have prepared a shameful punishment for the unbelievers; - |
| JM Rodwell | Who are niggardly themselves, and bid others be niggards, and hide away what God of his bounty hath given them. We have made ready a shameful chastisement for the unbelievers, |
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| Asad | [nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth. |
an-Nisa' 004:038
| 4:38 والذين ينفقون اموالهم رئاء الناس ولايؤمنون بالله ولاباليوم الاخر ومن يكن الشيطان له قرينا فساء قرينا |
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| Transliteration | Waallatheena yunfiqoona amwalahum ri-aa alnnasi wala yu/minoona biAllahi wala bialyawmi al-akhiri waman yakuni alshshaytanu lahu qareenan fasaa qareenan |
| Literal | Those who spend their properties/wealths showing off/pretending/appearing (to) the people, and do not believe with God, and nor with the Day the Last/Resurrection Day, and who the devil is for him a companion , so he was/is a bad/evil companion. |
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| Yusuf Ali | Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is! |
| Pickthal | And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he. |
| Arberry | and such as expend of their substance to show off to men, and believe not in God and the Last Day. Whosoever has Satan for a comrade, an evil comrade is he. |
| Shakir | And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he! |
| Sarwar | those who spend their property out of a desire to show off and not because of their belief in God and the Day of Judgment, and (lastly) those who choose Satan for a friend; what an evil friend! |
| Khalifa | They give money to charity only to show off, while disbelieving in GOD and the Last Day. If one's companion is the devil, that is the worst companion. |
| Hilali/Khan | And (also) those who spend of their substance to be seen of men, and believe not in Allah and the Last Day (they are the friends of Shaitan (Satan)), and whoever takes Shaitan (Satan) as an intimate; then what a dreadful intimate he has! |
| H/K/Saheeh | And [also] those who spend of their wealth to be seen by the people and believe not in Allah nor in the Last Day. And he to whom Satan is a companion then evil is he as a companion. |
| Malik | Similarly, Allah does not like those who spend their wealth to show off to the people, believing neither in Allah nor in the Last Day. In fact the one who chooses Satan as his companion has chosen a very evil companion![38] |
| QXP | They give money to charity only to show off, and do not believe in Allah and the Last Day. Such people have taken Satan, their selfish desire, as their intimate companion. What a terrible companion indeed! |
| Maulana Ali | And those who spend their wealth to be seen of men and believe not in Allah nor in the Last Day. And as for him whose companion is the devil, an evil companion is he! |
| Free Minds | And those who spend their money to show-off to the people, and they do not believe in God or the Last Day. And whoever has the devil as his companion, then what a miserable companion! |
| Qaribullah | And those who spend their wealth to showoff to people and neither believe in Allah nor in the Last Day. Whosoever has satan for a companion, he is an evil companion. |
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| George Sale | and who bestow their wealth in charity to be observed of men, and believe not in God, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he! |
| JM Rodwell | And for those who bestow their substance in alms to be seen of men, and believe not in God and in the last day. Whoever hath Satan for his companion, an evil companion hath he! |
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| Asad | And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soul-mate has he! |
an-Nisa' 004:039
| 4:39 وماذا عليهم لو امنوا بالله واليوم الاخر وانفقوا مما رزقهم الله وكان الله بهم عليما |
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| Transliteration | Wamatha AAalayhim law amanoo biAllahi waalyawmi al-akhiri waanfaqoo mimma razaqahumu Allahu wakana Allahu bihim AAaleeman |
| Literal | And what (is) on them if they believed with God, and the Day the Last/Resurrection Day, and they spent from what God provided for them, and God was/is with them knowledgeable. |
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| Yusuf Ali | And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them. |
| Pickthal | What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them (and all they do)? |
| Arberry | Why, what would it harm them, if they believed in God and the Last Day, and expended of that God has provided them? God knows them. |
| Shakir | And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them. |
| Sarwar | How could it have harmed them if they had believed in God and the Last Day and spent their property for the cause of God? God knows them very well. |
| Khalifa | Why do they not believe in GOD and the Last Day, and give from GOD's provisions to them? GOD is fully aware of them. |
| Hilali/Khan | And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance? And Allah is Ever AllKnower of them. |
| H/K/Saheeh | And what [harm would come] upon them if they believed in Allah and the Last Day and spent out of what Allah provided for them? And Allah is ever, about them, Knowing. |
| Malik | What harm would they have suffered if they had believed in Allah and the Last Day and spent in charity out of what Allah had given them? Allah Knows them all.[39] |
| QXP | What have they to fear if they believe in Allah and the Last Day and spend of what Allah has given them? Allah is ever Aware of them. |
| Maulana Ali | And what (harm) would it do them if they believe in Allah and the Last Day and spend of that which Allah has given them? And Allah is ever Knower of them. |
| Free Minds | What would bother them if they believed in God and the Last Day and spent from God's provisions? God is aware of them. |
| Qaribullah | What (harm) could befall them if they believed in Allah and the Last Day and spent of what Allah provided them with? Allah is Knowledgeable of them all. |
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| George Sale | And what harm would befall them if they should believe in God, and the last day, and give alms out of that which God hath bestowed on them? Since God knoweth them who do this. |
| JM Rodwell | But what blessedness would be theirs, if they should believe in God and in the last day, and bestow alms out of what God hath vouchsafed them; for God taketh knowledge of them! |
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| Asad | And what would they have to fear if they would but believe in God and the Last Day, and spend [in His way] out of what God has granted them as sustenance - since God has indeed full knowledge of them? |
an-Nisa' 004:040
| 4:40 ان الله لايظلم مثقال ذرة وان تك حسنة يضاعفها ويؤت من لدنه اجرا عظيما |
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| Transliteration | Inna Allaha la yathlimu mithqala tharratin wa-in taku hasanatan yudaAAifha wayu/ti min ladunhu ajran AAatheeman |
| Literal | That God does not cause injustice/oppress a weight/smallest particle, and if (it) be a goodness, He doubles it, and gives from at Him a great reward.54 |
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| Yusuf Ali | Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward. |
| Pickthal | Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward. |
| Arberry | Surely God shall not wrong so much as the weight of an ant; and if it be a good deed He will double it, and give from Himself a mighty wage. |
| Shakir | Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward. |
| Sarwar | God does not do even an atom's weight of injustice. A good deed is multiplied by God and richly rewarded. |
| Khalifa | GOD does not inflict an atom's weight of injustice. On the contrary, He multiplies the reward manifold for the righteous work, and grants from Him a great recompense. |
| Hilali/Khan | Surely! Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward. |
| H/K/Saheeh | Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward. |
| Malik | Rest assured that Allah does not wrong anyone even by an atom’s weight. If someone does a good deed He increases it many fold and also gives an extra great reward on His own.[40] |
| QXP | Allah wrongs not anyone even the weight of an atom; and He multiplies a good deed, and from His Own Presence grants a great reward. |
| Maulana Ali | Surely Allah wrongs not the weight of an atom; and if it is a good deed, He multiplies it and gives from Himself a great reward. |
| Free Minds | Indeed, God does not wrong an atom's weight; and if it is good He will double it. And He grants from Himself a great reward. |
| Qaribullah | Surely, Allah shall not harm so much as the weight of an atom, and if it is a good deed He will double it, and give from His Own a great wage. |
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| George Sale | Verily God will not wrong any one even the weight of an ant: And if it be a good action, he will double it, and will recompense it in his sight with a great reward. |
| JM Rodwell | God truly will not wrong any one of the weight of a mote; and if there be any good deed, he will repay it doubly; and from his presence shall be given a great recompense. |
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| Asad | Verily, God does not wrong [anyone] by as much as an atom's weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. |
an-Nisa' 004:041
| 4:41 فكيف اذا جئنا من كل امة بشهيد وجئنا بك على هؤلاء شهيدا |
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| Transliteration | Fakayfa itha ji/na min kulli ommatin bishaheedin waji/na bika AAala haola-i shaheedan |
| Literal | So how if We came from every nation/generation with an honest witness and We came with you (S/M) on those a witness? |
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| Yusuf Ali | How then if We brought from each people a witness, and We brought thee as a witness against these people! |
| Pickthal | But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these? |
| Arberry | How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those? |
| Shakir | How will it be, then, when We bring from every people a witness and bring you as a witness against these? |
| Sarwar | How will it be when We call for a witness from every nation and have you, (Muhammad), testify against them all?. |
| Khalifa | Thus, when the day (of judgment) comes, we will call upon a witness from each community, and you (the messenger) will serve as a witness among these people. |
| Hilali/Khan | How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad SAW) as a witness against these people? |
| H/K/Saheeh | So how [will it be] when We bring from every nation a witness and we bring you, [O Muúammad] against these [people] as a witness? |
| Malik | Just imagine how they will feel when We shall bring a witness from every nation and call upon you , O Muhammad, to testify against them?[41] |
| QXP | How will it be with them when (on the Resurrection Day) We bring of every community a witness, their Prophet (10:47), and We bring you (O Messenger), a witness against these, of your community? (2:143). |
| Maulana Ali | But how will it be when We bring from every people a witness and bring thee as a witness against these? |
| Free Minds | How is it then when We bring forth from every nation a witness, and bring you as a witness over these? |
| Qaribullah | How then shall it be when We bring forward from every nation a witness, and bring you (Prophet Muhammad) to witness against those! |
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| George Sale | How will it be with the unbelievers, when we shall bring a witness out of each nation against itself, and shall bring thee, O Mohammed, a witness against these people? |
| JM Rodwell | How! when we shall bring up against them witnesses from all peoples, and when we shall bring thee up as witness against these? |
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| Asad | How, then, [will the sinners fare on Judgment Day,] when We shall bring forward witnesses from within every community, and bring thee [O Prophet] as witness against them? |
an-Nisa' 004:042
| 4:42 يومئذ يود الذين كفروا وعصوا الرسول لو تسوى بهم الارض ولايكتمون الله حديثا |
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| Transliteration | Yawma-ithin yawaddu allatheena kafaroo waAAasawoo alrrasoola law tusawwa bihimu al-ardu wala yaktumoona Allaha hadeethan |
| Literal | That day those who disbelieved and disobeyed the messenger if the earth/Planet Earth be straightened with them, and they do not hide/conceal (from) God an information/speech. |
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| Yusuf Ali | On that day those who reject Faith and disobey the messenger will wish that the earth Were made one with them: But never will they hide a single fact from Allah! |
| Pickthal | On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah. |
| Arberry | Upon that day the unbelievers, those who have disobeyed the Messenger, will wish that the earth might be levelled with them; and they will not conceal from God one tiding. |
| Shakir | On that day will those who disbelieve and disobey the Messenger desire that the earth were levelled with them, and they shall not hide any word from Allah. |
| Sarwar | At that time the disbelievers who disobeyed the Messenger will wish that they could be turned into dust and they will be able to hide nothing from God. |
| Khalifa | On that day, those who disbelieved and disobeyed the messenger will wish that they were level with the ground; not a single utterance will they be able to hide from GOD. |
| Hilali/Khan | On that day those who disbelieved and disobeyed the Messenger (Muhammad SAW) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah. |
| H/K/Saheeh | That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement. |
| Malik | On that Day (the Day of Judgment) those who rejected faith and disobeyed the Messenger will wish that they were levelled with earth; for they will not be able to hide a single word from Allah![42] |
| QXP | On that Day, those who denied the Truth and paid no heed to the Messenger will wish that they were level with the ground. But not a single utterance or event could they hide from Allah. |
| Maulana Ali | On that day will those who disbelieved and disobeyed the Messenger desire that the earth were levelled with them. And they can hide no fact from Allah. |
| Free Minds | On that Day those who rejected and disobeyed the messenger will wish that the Earth would swallow them; but they cannot hide anything said from God. |
| Qaribullah | On that Day those who disbelieved, and have disobeyed the Messenger (Muhammad) will wish that the earth might be leveled with them, and they will not conceal a statement from Allah. |
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| George Sale | In that day they who have not believed, and have rebelled against the Apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from God. |
| JM Rodwell | On that day they who were Infidels and rebelled against the prophet, shall wish that the earth were levelled with them! But nothing shall they hide from God. |
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| Asad | Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them: but they shall not [be able to] conceal from God anything that has happened. |
an-Nisa' 004:043
| 4:43 ياايها الذين امنوا لاتقربوا الصلاة وانتم سكارى حتى تعلموا ماتقولون ولاجنبا الا عابري سبيل حتى تغتسلوا وان كنتم مرضى او على سفر او جاء احد منكم من الغائط او لامستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا فامسحوا بوجوهكم وايديكم ان الله كان عفوا غفورا |
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| Transliteration | Ya ayyuha allatheena amanoo la taqraboo alssalata waantum sukara hatta taAAlamoo ma taqooloona wala junuban illa AAabiree sabeelin hatta taghtasiloo wa-in kuntum marda aw AAala safarin aw jaa ahadun minkum mina algha-iti aw lamastumu alnnisaa falam tajidoo maan fatayammamoo saAAeedan tayyiban faimsahoo biwujoohikum waaydeekum inna Allaha kana AAafuwwan ghafooran |
| Literal | You, you those who believed, do not approach the prayers and you are intoxicated , until you know what you are saying, and nor distant from God/impure , except crossing a road/way, until you wash yourselves with water , and if you were sick/diseased or on a long distance travel, or any of you came from the safe and hidden depression in ground used for human discharge (toilet) or you touched repeatedly/touched and felt repeatedly (could mean: had intercourse with) the women, so you did not find water, so wipe your hands and face with dust , pure/good dust, so wipe with your faces and your hands, that God was/is often forgiving/pardoning, forgiving. |
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| Yusuf Ali | O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. |
| Pickthal | O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving. |
| Arberry | O believers, draw not near to prayer when you are drunken until you know what you are saying, or defiled -- unless you are traversing a way -- until you have washed yourselves; but if you are sick, or on a journey, or if any of you comes from the privy, or you have touched women, and you can find no water, then have recourse to wholesome dust and wipe your faces and your hands; God is All-pardoning, All-forgiving. |
| Shakir | O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. |
| Sarwar | Believers, do not pray when you are drunk, but, instead, wait until you can understand what you say. Also, do not pray when you have experienced a seminal discharge until after you have taken a bath, unless you are on a journey. If, while sick or on a journey, you can find no water after having defecated or after having had carnal relations, perform tayammum by touching your palms on the pure earth and wipe the (upper part of) your face and the backs of your hands. God is Gracious and All-forgiving. |
| Khalifa | O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, so that you know what you are saying. Nor after sexual orgasm without bathing, unless you are on the road, traveling; if you are ill or traveling, or you had urinary or fecal-related excretion (such as gas), or contacted the women (sexually), and you cannot find water, you shall observe Tayammum (dry ablution) by touching clean dry soil, then wiping your faces and hands therewith. GOD is Pardoner, Forgiver. |
| Hilali/Khan | O you who believe! Approach not AsSalat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allah is Ever OftPardoning, OftForgiving. |
| H/K/Saheeh | O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving. |
| Malik | O believers! Do not offer your Salah when you are drunk until you know what you are saying; nor after seminal emission, except when you are travelling, unless you wash your whole body. If you are sick, or on a journey, or one of you has used the toilet, or has had contact with women (sexual relation with wives) and can find no water, then make Tayammum: take some clean earth and rub your faces and hands with it. Allah is Lenient, Forgiving.[43] |
| QXP | (Those who attain belief shall promptly establish the Divine System in the community, and the Masjid would assume the role of the community center. The believers will assemble in the Masjid for prayer, and to address social welfare and community action). O You who have chosen to be graced with belief! Join not the Salat congregation if your mind is beclouded for any reason, until you understand what you utter, else you might say senseless words that disturb the assembly. Physical cleanliness contributes to moral purity. So, take a bath after ceremonial impurity. If you are traveling, or are ill, or coming from the privy, and cannot find water, take a little clean sand or earth and lightly rub your faces and hands, before entering the Masjid. (This will help you prepare psychologically for the assembly (5:6)). Allah pardons and absolves your imperfections. |
| Maulana Ali | O you who believe, go not near prayer when you are intoxicated till you know what you say, nor after sexual intercourse -- except that you are merely passing by -- until you have bathed. And if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands. Surely Allah is ever Pardoning, Forgiving. |
| Free Minds | O you who believe, do not come near the contact-method while you are drunk, until you know what you are saying. Nor if you have had intercourse, unless travelling, until you bathe. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the women, and could not find water: then you shall make ablution with clean soil by wiping your faces and hands. God is Pardoning, Forgiving. |
| Qaribullah | Believers, do not come close to prayer when you are drunk, until you know what you are saying, nor when you are in a state of impurity, unless you are crossing through the way (prayer area) until you have bathed yourselves. If you are ill or on a journey, or if any of you comes from the toilet or you have touched women, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver. |
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| George Sale | O true believer , come not to prayer when ye are drunk, until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick, or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith; for God is merciful and inclined to forgive. |
| JM Rodwell | O ye true believers, come not to prayer when ye are drunken, but wait till ye can understand what ye utter; nor when ye are polluted, unless ye be travelling on the road, until ye have washed you. If ye be sick, or on a journey, or have come from the uncle |
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| Asad | O YOU who have attained to faith! Do not attempt to pray while you are in a state of drunkenness, [but wait] until you know what you are saying; nor yet [while you are] in a state requiring total ablution, until you have bathed - except if you are travelling [and are unable to do so]. But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing [therewith] lightly over your face and your hands. Behold, God is indeed an absolver of sins, much-forgiving. |
an-Nisa' 004:044
| 4:44 الم تراالى الذين اوتوا نصيبا من الكتاب يشترون الضلالة ويريدون ان تضلوا السبيل |
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| Transliteration | Alam tara ila allatheena ootoo naseeban mina alkitabi yashtaroona alddalalata wayureedoona an tadilloo alssabeela |
| Literal | Did you not see to those who were given a share from The Book , they buy/volunteer the misguidance and they want that you (also) be misguided (from) the way? |
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| Yusuf Ali | Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path. |
| Pickthal | Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way? |
| Arberry | Hast thou not regarded those who were given a share of the Book purchasing error, and desiring that you should also err from the way? |
| Shakir | Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way. |
| Sarwar | Have you seen those who had received a portion of the Book trade misguidance and try to make you, too, go astray?. |
| Khalifa | Have you noted those who received a portion of the scripture, and how they choose to stray, and wish that you stray from the path? |
| Hilali/Khan | Have you not seen those who were given a portion of the book (the Jews), purchasing the wrong path, and wish that you should go astray from the Right Path. |
| H/K/Saheeh | Have you not seen those who were given a portion of the Scripture, purchasing error [in exchange for it] and wishing you would lose the way? |
| Malik | Have you not considered the case of those to whom a portion of the Book was given? They purchased error for themselves and wish to see you lose the Right Way.[44] |
| QXP | Have you noted those who were given a portion of the Scripture but they purchased error for petty gains. (They fell for man-made books). They desire that you do the same and thus stray from the Right Path. |
| Maulana Ali | Seest thou not those to whom a portion of the Book was given? They buy error and desire to make you err from the (right) way. |
| Free Minds | Did you not see those who have been given a portion of the Scripture? They purchased straying, and they want you to stray from the path. |
| Qaribullah | Have you not seen those to whom a portion of the Book was given purchasing error and wishing that you should err from the Path? |
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| George Sale | Hast thou not observed those unto whom part of the scripture was delivered? They sell error, and desire that ye may wander from the right way; |
| JM Rodwell | Hast thou not remarked those to whom a part of the Scriptures hath been given? Vendors are they of error, and are desirous that ye go astray from the way. |
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| Asad | ART THOU NOT aware of those who, having been granted their share of the divine writ, now barter it away for error, and want you [too] to lose your way? |
an-Nisa' 004:045
| 4:45 والله اعلم باعدائكم وكفى بالله وليا وكفى بالله نصيرا |
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| Transliteration | WaAllahu aAAlamu bi-aAAda-ikum wakafa biAllahi waliyyan wakafa biAllahi naseeran |
| Literal | And God (is) more knowing with (about) your enemies, and enough/sufficient with God (as) a guardian and enough/sufficient with God (as) a victorior/savior . |
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| Yusuf Ali | But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper. |
| Pickthal | Allah knoweth best (who are) your enemies. Allah is sufficient as a Guardian, and Allah is sufficient as a Supporter. |
| Arberry | God knows well your enemies; God suffices as a protector, God suffices as a helper. |
| Shakir | And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper. |
| Sarwar | God knows who are your enemies. You need to have no guardian or helper other than God. |
| Khalifa | GOD knows best who your enemies are. GOD is the only Lord and Master. GOD is the only Supporter. |
| Hilali/Khan | Allah has full knowledge of your enemies, and Allah is Sufficient as a Walee (Protector), and Allah is Sufficient as a Helper. |
| H/K/Saheeh | And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper. |
| Malik | Allah knows your enemies very well. Sufficient is Allah to protect you, and Sufficient is Allah to help you.[45] |
| QXP | Allah knows your enemies. (He shows you the Way to protect and help yourselves). As such, Allah is Sufficient as a Protecting Friend and Allah is Sufficient as a Helper. |
| Maulana Ali | And Allah best knows your enemies. And Allah is sufficient as a Friend and Allah is sufficient as a Helper. |
| Free Minds | God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor. |
| Qaribullah | But Allah knows best your enemies. It is sufficient that Allah is the Guardian, and it is sufficient that Allah is the Helper. |
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| George Sale | but God well knoweth your enemies. God is a sufficient patron, and God is a sufficient helper. |
| JM Rodwell | But God knoweth your enemies; and God is a sufficient patron, and God is a sufficient helper! |
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| Asad | But God knows best who are your enemies: and none can befriend as God does, and none can give succour as God does. |
an-Nisa' 004:046
| 4:46 من الذين هادوا يحرفون الكلم عن مواضعه ويقولون سمعنا وعصينا واسمع غير مسمع وراعنا ليا بالسنتهم وطعنا في الدين ولو انهم قالوا سمعنا واطعنا واسمع وانظرنا لكان خيرا لهم واقوم ولكن لعنهم الله بكفرهم فلا يؤمنون الا قليلا |
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| Transliteration | Mina allatheena hadoo yuharrifoona alkalima AAan mawadiAAihi wayaqooloona samiAAna waAAasayna waismaAA ghayra musmaAAin waraAAina layyan bi-alsinatihim wataAAnan fee alddeeni walaw annahum qaloo samiAAna waataAAna waismaAA waonthurna lakana khayran lahum waaqwama walakin laAAanahumu Allahu bikufrihim fala yu/minoona illa qaleelan |
| Literal | From those who repented/guided/Jews, they alter the words/expressions from its places, and they say: "We heard/listened and we disobeyed." And hear/listen not making others hear, and: "Observe us ."Distortion with their tongues/languages and defaming in the religion, and if that they said: "We heard/listened and we obeyed and hear/listen and give us time/delay us ." (It) would have been best for them and more just/direct, and but God cursed them, with their disbelief, so they do not believe, except (for a) few. (NOTE: IN HEBREW MEANS `OUR EVIL ONE'), |
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| Yusuf Ali | Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. |
| Pickthal | Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey: hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few. |
| Arberry | Some of the Jews pervert words from their meanings saying, 'We have heard and we disobey' and 'Hear, and be thou not given to hear' and 'Observe us,' twisting with their tongues and traducing religion. If they had said, 'We have heard and obey' and 'Hear' and 'Regard us,' it would have been better for them, and more upright; but God has cursed them for their unbelief so they believe not except a few. |
| Shakir | Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little. |
| Sarwar | Some Jews take certain words out of context and by twisting their tongues to make a jest out of the true religion, say, "We heard and (in our hearts ) disobeyed. (Muhammad) ra`ina (be kind to us) but they intend thereby (the meaning in their own language): "Listen! May God turn you deaf." They should have said, "We heard and obeyed. (Muhammad) listen and consider our question." This would have been better for them and more righteous. God has condemned them for their disbelief, thus, no one, except a few among them, will have faith. |
| Khalifa | Among those who are Jewish, some distort the words beyond the truth, and they say, "We hear, but we disobey," and "Your words are falling on deaf ears," and "Raa'ena (be our shepherd)," as they twist their tongues to mock the religion. Had they said, "We hear, and we obey," and "We hear you," and "Unzurna (watch over us)," it would have been better for them, and more righteous. Instead, they have incurred condemnation from GOD due to their disbelief. Consequently, the majority of them cannot believe. |
| Hilali/Khan | Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad SAW ) and disobey," and "Hear and let you (O Muhammad SAW) hear nothing." And Raina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few. |
| H/K/Saheeh | Among the Jews are those who distort words from their [proper] usages and say, "We hear and disobey" and "Hear but be not heard" and "Raina," twisting their tongues and defaming the religion. And if they had said [instead], We hear and obey" and "Wait for us [to understand]," it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few. |
| Malik | Among the Jews there are some who take the words out of their context and utter them with a twist of their tongues to slander the true Deen (faith) and say: "We hear and we disobey;" and "Hear, may you (O Muhammad) hear nothing!" And "Ra'ina" (an ambiguous word meaning: "listen, may you become deaf," or "our shepherd," or "in judeo-Arabic language conveying the sense of "our evil one"). If only they had said: "We hear and we obey;" and "Hear us;" and "Unzurna ("look upon us," or " pay attention to us"): it would have been better for them and more proper. Due to all this Allah has cursed them for their unbelief. In fact with the exception of a few, they have no faith.[46] |
| QXP | Some of those who are Jews, distort words to give a different meaning. They say, "We hear and disobey," and "Your words are falling on deaf ears," and "Be our shepherd," and they twist their tongues to mock the DEEN. It would have been better and more upright for them to say, "We hear and obey," and "We hear you," and "Please watch over us and guide us." Instead, they have incurred deprivation from the Grace of Allah due to their denial of the Truth. Few of them will embrace belief. |
| Maulana Ali | Some of those who are Jews alter words from their places and say, We have heard and we disobey; and (say), Hear without being made to hear, and (say), Raina, distorting with their tongues and slandering religion. And if they had said, We hear and we obey, and hearken, and unzurna, it would have been better for them and more upright; but Allah has cursed them on account of their disbelief, so they believe not but a little. |
| Free Minds | From amongst the Jews there are those who take the words out of context, and they Say: "We hear and disobey, and listen but let not any listen, and shepherd us," in a twisting of their tongues and as a mockery of the system! And had they said: "We hear and obey, and listen, and watch over us," it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little. |
| Qaribullah | Some Jews tampered with the words (altering) their places saying: 'We have heard and we disobey, ' and 'Hear, without hearing, ' and 'Observe us (Ra'ina, in Hebrew means evil) ', twisting with their tongues traducing religion. But if they had said: 'We have heard and obey, ' and 'Hear, ' and 'Regard us, ' it would have been better for them, and more upright; but Allah has cursed them for their disbelief, so they do not believe, except a few. |
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| George Sale | Of the Jews there are some who pervert words from their places; and say, we have heard, and have disobeyed; and do thou hear without understanding our meaning, and look upon us: Perplexing with their tongues, and reviling the true religion. But if they had said, we have heard, and do obey; and do thou hear, and regard us: Certainly it were better for them, and more right. But God hath cursed them by reason of their infidelity; therefore a few of them only shall believe. |
| JM Rodwell | Among the Jews are those who displace the words of their Scriptures, and say, "We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and LOOK AT US;" perplexing with their tongues, and wounding the Faith by their revilings. But if |
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| Asad | Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] "We have heard, but we disobey," and, "Hear without hearkening," and, "Hearken thou unto us, (O Muhammad)" - thus making a play with their tongues, and implying that the [true] Faith is false. And had they but said, "We have heard, and we pay heed," and "Hear [us], and have patience with us," it would indeed have been for their own good, and more upright: but God has rejected them because of their refusal to acknowledge the truth - for it is in but few things that they believe. |
an-Nisa' 004:047
| 4:47 ياايها الذين اوتوا الكتاب امنوا بما نزلنا مصدقا لما معكم من قبل ان نطمس وجوها فنردها على ادبارها او نلعنهم كما لعنا اصحاب السبت وكان امر الله مفعولا |
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| Transliteration | Ya ayyuha allatheena ootoo alkitaba aminoo bima nazzalna musaddiqan lima maAAakum min qabli an natmisa wujoohan fanaruddaha AAala adbariha aw nalAAanahum kama laAAanna as-haba alssabti wakana amru Allahi mafAAoolan |
| Literal | You, you those who were given The Book , believe with what We descended, confirming to what (is) with you (P) from before that We efface/wipe out faces, so We return it on its backs or We curse/humiliate them as We cursed/humiliated the owners of the Saturday/Sabbath, and God's order/command is/was done. |
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| Yusuf Ali | O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out. |
| Pickthal | O ye unto whom the Scripture hath been given! Believe in what We have revealed confirming that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath-breakers (of old time). The commandment of Allah is always executed. |
| Arberry | You who have been given the Book, believe in what We have sent down, confirming what is with you, before We obliterate faces, and turn them upon their backs, or curse them as We cursed the Sabbath-men, and God's command is done. |
| Shakir | O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed. |
| Sarwar | People of the Book, have faith in the Quran that We have revealed to confirm your Book, before certain faces are changed and turned back. We shall condemn them as We did the people of the Sabbath about whom God's decree had decisively been ordained. |
| Khalifa | O you who received the scripture, you shall believe in what we reveal herein, confirming what you have, before we banish certain faces to exile, or condemn them as we condemned those who desecrated the Sabbath. GOD's command is done. |
| Hilali/Khan | O you who have been given the Scripture (Jews and Christians)! Believe in what We have revealed (to Muhammad SAW) confirming what is (already) with you, before We efface faces (by making them like the back of necks; without nose, mouth, eyes, etc.) and turn them hindwards, or curse them as We cursed the Sabbathbreakers. And the Commandment of Allah is always executed. |
| H/K/Saheeh | O you who were given the Scripture, believe in what We have sent down [to Muúammad], confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the sabbath-breakers. And ever is the decree of Allah accomplished. |
| Malik | O people of the Book (Jews and Christians)! Believe in what We have now revealed (The Qur'an), confirming your own scriptures, before We obliterate your faces and turn them backward, or lay Our curse on you as We laid Our curse on the Sabbath- breakers: and remember that Allah’s command is always executed.[47] |
| QXP | O You unto whom the Scripture was given! Reflect and believe in what We have revealed, that confirms the truth that you already possess, lest We efface your hopes and bring them to an end. Just as We rejected those people who broke the Sabbath. (You will lose your identity by getting scattered in the earth). Allah's Command is always done. |
| Maulana Ali | O you who have been given the Book, believe in what we have revealed, verifying that which you have, before We destroy the leaders and turn them on their backs, or curse them as We cursed the Sabbath-breakers. And the command of Allah is ever executed. |
| Free Minds | O you who have received the Scripture, believe in what We have sent down authenticating what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And God's will is always done. |
| Qaribullah | You, to whom the Book was given, believe in that which We have sent down confirming that which you have, before We obliterate faces and turn them on their backs, or curse them as We cursed the people of the Sabbath. And the command of Allah is done. |
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| George Sale | O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof; or curse them, as we cursed those who transgressed on the sabbath day; and the command of God was fulfilled. |
| JM Rodwell | O ye to whom the Scriptures have been given! believe in what we have sent down confirmatory of the Scripture which is in your hands, ere we efface your features, and twist your head round backward, or curse you as we cursed the sabbath-breakers: and the co |
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| Asad | O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed from on high in confirmation of whatever [of the truth] you already possess, lest We efface your hopes and bring them to an end - just as We rejected those people who broke the Sabbath: for God's will is always done. |
an-Nisa' 004:048
| 4:48 ان الله لايغفر ان يشرك به ويغفر مادون ذلك لمن يشاء ومن يشرك بالله فقد افترى اثما عظيما |
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| Transliteration | Inna Allaha la yaghfiru an yushraka bihi wayaghfiru ma doona thalika liman yashao waman yushrik biAllahi faqadi iftara ithman AAatheeman |
| Literal | That God does not forgive that to be shared with Him, and He forgives what (is) other than that, to who He wills/wants, and who shares with God, so he fabricated a great sin/crime. |
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| Yusuf Ali | Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed. |
| Pickthal | Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin. |
| Arberry | God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has indeed forged a mighty sin. |
| Shakir | Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin. |
| Sarwar | God does not forgive the sin of considering others equal to Him, but He may choose to forgive other sins. Whoever believes in other gods besides Him has indulged in a great sin. |
| Khalifa | GOD does not forgive idolatry, but He forgives lesser offenses for whomever He wills. Anyone who sets up idols beside GOD, has forged a horrendous offense. |
| Hilali/Khan | Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin. |
| H/K/Saheeh | Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. |
| Malik | Surely Allah does not forgive shirk (associating any partner with Him); and may forgive sins other than that if He so pleases. This is because one who commits shirk with Allah, does indeed invent a great sinful lie.[48] |
| QXP | Allah is the Sovereign in the Universe. Whoever ascribes partners to Allah, or divinity to any of His creation, has indeed invented a tremendous sin. Allah will forgive any transgression but SHIRK. Included in this category are those who worship their own desire (45:23), those who indulge in human worship and in sectarianism (30:31), (42:21), and those who follow man-made books in lieu of the Book of Allah (6:122), (6:137), and those who claim or believe in Revelation after the Qur'an, in any form, including claims of attaining Divine knowledge through mystical experience (6:62), (7:173), (7:191). And those who uphold Trinity (4:171), (5:72-73.) And those who claim that God has a son, and those who follow their religious leaders (9:31) Such people fall from the high station of humanity. Worshiping any entity other than Allah, sinks the human "Self" down to subhuman levels (22:31). But most of those who claim belief (and call themselves Muslims), indulge in SHIRK (12:106). |
| Maulana Ali | Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that to whom He pleases. And whoever sets up a partner with Allah, he devises indeed a great sin. |
| Free Minds | God does not forgive that partners be set up with Him, and He forgives what is beside that for whom He wills. Whoever sets-up partners with God has indeed invented a great sin. |
| Qaribullah | Allah does not forgive (the sin of inventing an) association with Him, but He forgives other (sins) to whomsoever He will. He who associates with Allah has invented a great sin. |
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| George Sale | Surely God will not pardon the giving Him an equal; but will pardon any other sin, except that, to whom He pleaseth: And whoso giveth a companion unto God, hath devised a great wickedness. |
| JM Rodwell | Verily, God will not forgive the union of other gods with Himself! But other than this will forgive to whom He pleaseth. And He who uniteth gods with God hath devised a great wickedness. |
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| Asad | VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for he who ascribes divinity to aught beside God has indeed contrived an awesome sin. |
an-Nisa' 004:049
| 4:49 الم تر الى الذين يزكون انفسهم بل الله يزكي من يشاء ولايظلمون فتيلا |
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| Transliteration | Alam tara ila allatheena yuzakkoona anfusahum bali Allahu yuzakkee man yashao wala yuthlamoona fateelan |
| Literal | Did you not see to those who purify themselves, but God purifies/corrects who He wills/wants, and they are not being caused injustice to, (as little as) a cleft in a seed/twine. |
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| Yusuf Ali | Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing. |
| Pickthal | Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date-stone. |
| Arberry | Hast thou not regarded those who purify themselves? Nay; only God purifies whom He will; and they shall not be wronged a single date-thread. |
| Shakir | Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone. |
| Sarwar | (Muhammad), have you seen those who try to purify themselves? They should know that God only purifies whomever He wants and that the slightest wrong will not be done to such people. |
| Khalifa | Have you noted those who exalt themselves? Instead, GOD is the One who exalts whomever He wills, without the least injustice. |
| Hilali/Khan | Have you not seen those who claim sanctity for themselves. Nay - but Allah sanctifies whom He pleases, and they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a datestone). |
| H/K/Saheeh | Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed]. |
| Malik | Have you not seen those who speak very highly of their own purity even though they are committing shirk. In fact, Allah purifies whom He wishes. If the pagans are not purified, no injustice - even equal to the thread of a date-stone - is being done to them.[49] |
| QXP | Have you seen those who claim that they have purified their souls? Purification of "Self" i.e. development of the personality can only be achieved according to the Laws of Allah, by service to humanity and not through rituals or mysticism (2:177), (13:17). In the Court of Allah, men and women shall find full recompense for their doings without the least injustice. |
| Maulana Ali | Hast thou not seen those who attribute purity to themselves? Nay, Allah purifies whom He pleases, and they will not be wronged a whit. |
| Free Minds | Did you not see those who boast about themselves? No, it is God who promotes whom He wills, and they will not be wronged in the least. |
| Qaribullah | Have you not seen those who exalt themselves? Rather, Allah purifies whom He will and they shall not be wronged a single tissue that covers a date stone. |
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| George Sale | Hast thou not observed those who justify themselves? But God justifieth whomsoever He pleaseth, nor shall they be wronged a hair. |
| JM Rodwell | Hast thou not marked those who hold themselves to be righteous? But God holdeth righteous whom He will; and they shall not be wronged the husk of a date stone. |
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| Asad | Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hair's breadth. |
an-Nisa' 004:050
| 4:50 انظر كيف يفترون على الله الكذب وكفى به اثما مبينا |
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| Transliteration | Onthur kayfa yaftaroona AAala Allahi alkathiba wakafa bihi ithman mubeenan |
| Literal | See how they are fabricating on God the lies/falsehood, and enough with it, (as an) evident sin/crime |
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| Yusuf Ali | Behold! how they invent a lie against Allah! but that by itself is a manifest sin! |
| Pickthal | See, how they invent lies about Allah! That of itself is flagrant sin. |
| Arberry | Consider how they forge falsehood against God; and that suffices for a manifest sin; |
| Shakir | See how they forge the lie against Allah, and this is sufficient as a manifest sin. |
| Sarwar | Consider how they create lies about God? This alone is a grave sin. |
| Khalifa | Note how they fabricate lies about GOD; what a gross offense this is! |
| Hilali/Khan | Look, how they invent a lie against Allah, and enough is that as a manifest sin. |
| H/K/Saheeh | Look how they invent about Allah untruth, and sufficient is that as a manifest sin. |
| Malik | See how they invent a lie against Allah, and this in itself is enough to show their manifest sin.[50] |
| QXP | See, how the claimants to spiritual purity deceive people by inventing lies against Allah. That is sufficient to flagrantly drag them down in humanity. |
| Maulana Ali | See how they forge lies against Allah! And sufficient is this as a manifest sin. |
| Free Minds | See how they invent upon God the lies; is that not enough as a clear sin? |
| Qaribullah | Look how they forge lies against Allah, and it is sufficient for a clear sin. |
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| George Sale | Behold, how they imagine a lie against God; and therein is iniquity sufficiently manifest. |
| JM Rodwell | Behold how they devise a lie of God! Therein is wickedness manifest enough! |
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| Asad | Behold how they attribute their own lying inventions to God - than which there is no sin more obvious. |
an-Nisa' 004:051
| 4:51 الم تر الى الذين اوتوا نصيبا من الكتاب يؤمنون بالجبت والطاغوت ويقولون للذين كفروا هؤلاء اهدى من الذين امنوا سبيلا |
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| Transliteration | Alam tara ila allatheena ootoo naseeban mina alkitabi yu/minoona bialjibti waalttaghooti wayaqooloona lillatheena kafaroo haola-i ahda mina allatheena amanoo sabeelan |
| Literal | Did you not see to those who were given a share from The Book , they believe with the idol/sorcery/sorcerer and the anything worshipped other than God/the devil , and they say to those who disbelieved: "Those (are) more guided from those who believed (by) a way/path." |
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| Yusuf Ali | Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers! |
| Pickthal | Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and how they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe"? |
| Arberry | Hast thou not regarded those who were given a share of the Book believing in demons and idols, and saying to the unbelievers, 'These are more rightly guided on the way than the believers'? |
| Shakir | Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. |
| Sarwar | Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, "The disbelievers are better guided than the believers". |
| Khalifa | Have you noted those who received a portion of the scripture, and how they believe in idolatry and false doctrine, then say, "The disbelievers are better guided than the believers?!" |
| Hilali/Khan | Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghoot and say to the disbelievers that they are better guided as regards the way than the believers (Muslims). |
| H/K/Saheeh | Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"? |
| Malik | Have you not seen those who were given a portion of the Book? They believe in superstition and Taghut (forces of Satan) and say about the unbelievers that they are better guided to the Right Way than the believers![51] |
| QXP | Are you not aware of those who after receiving their share of the Book (Qur'an) believe in JIBT (baseless mysteries, magic, future-telling, astrology, clairvoyance, evil eye, good and bad omens, amulets, dreams and prophecies, palm-reading, soothsaying, superstitions of all kind, jinn-possession of people, exorcism, blowing verses and senseless words on people or in food and drink, counting names on rosaries) and they believe in TAGHOOT (the evil humans who try to play God with their tyranny or with their religious exploitation as priests and monks, mullahs and sufis of any religion)? And then they claim that they, the deniers (of the Qur'an) are better guided than the believers in the Book! |
| Maulana Ali | Hast thou not seen those to whom a portion of the Book was given? They believe in sorcery and diviners and say of those who disbelieve: These are better guided in the path than those who believe. |
| Free Minds | Did you not see those who were given a portion of the Scripture, they believe in witchcraft and evil, and they say to those who disbelieved: "You are better guided than those who believed the path." |
| Qaribullah | Have you not seen those to whom a portion of the Book was given believing in (the two statutes of Mecca) jibt and taghout and say to those who disbelieve: 'Those are more guided on the way than those who believe.' |
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| George Sale | Hast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols, and say of those who believe not, these are more rightly directed in the way of truth, than they who believe on Mohammed. |
| JM Rodwell | Hast thou not observed those to whom a part of the Scriptures hath been given? They believe in Djibt and Thagout, and say of the infidels, "These are guided in a batter path than those who hold the faith." |
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| Asad | Art thou not aware of those who, having been granted their share of the divine writ, [now] believe in baseless mysteries and in the powers of evil, and maintain that those who are bent on denying the truth are more surely guided than those who have attained to faith? |
an-Nisa' 004:052
| 4:52 اولئك الذين لعنهم الله ومن يلعن الله فلن تجد له نصيرا |
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| Transliteration | Ola-ika allatheena laAAanahumu Allahu waman yalAAani Allahu falan tajida lahu naseeran |
| Literal | Those, are those who God cursed/humiliated them, and whom God humiliates, so you will never find for him a victoriors/savior. |
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| Yusuf Ali | They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help. |
| Pickthal | Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper. |
| Arberry | Those are they whom God has cursed; he whom God has cursed, thou wilt not find for him any helper. |
| Shakir | Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him. |
| Sarwar | God has condemned them. No one can help one who has been condemned by God. |
| Khalifa | It is they who incurred GOD's condemnation, and whomever GOD condemns you will not find any helper for him. |
| Hilali/Khan | They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper, |
| H/K/Saheeh | Those are the ones whom Allah has cursed; and he whom Allah curses never will you find for him a helper. |
| Malik | Those are the ones whom Allah has cursed, and the one who is cursed by Allah can find no helper.[52] |
| QXP | It is they whom Allah has rejected, and there is no one to help whom Allah rejects. |
| Maulana Ali | Those are they whom Allah has cursed. And whomever Allah curses, thou wilt not find a helper for him. |
| Free Minds | These are the ones whom God has cursed, and whoever God curses, you will not find for him a victor. |
| Qaribullah | Those are they whom Allah has cursed and whosoever Allah has cursed, you will not find any helper for him. |
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| George Sale | Those are the men whom God hath cursed; and unto him whom God shall curse, thou shalt surely find no helper. |
| JM Rodwell | These are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper. |
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| Asad | It is they whom God has rejected: and he whom God rejects shall find none to succour him. |
an-Nisa' 004:053
| 4:53 ام لهم نصيب من الملك فاذا لايؤتون الناس نقيرا |
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| Transliteration | Am lahum naseebun mina almulki fa-ithan la yu/toona alnnasa naqeeran |
| Literal | Or for them (is) a share from the ownership/kingdom , so then they do not give the people (as little as) a peck in a seed/stone.55 |
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| Yusuf Ali | Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men? |
| Pickthal | Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone. |
| Arberry | Or have they a share in the Kingdom? If that is so, they do not give the people a single date-spot. |
| Shakir | Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone. |
| Sarwar | Even if they had a share in the Kingdom (Divine authority), they would not have given the smallest thing to anyone. |
| Khalifa | Do they own a share of the sovereignty? If they did, they would not give the people as much as a grain. |
| Hilali/Khan | Or have they a share in the dominion? Then in that case they would not give mankind even a Naqeera (speck on the back of a date-stone). |
| H/K/Saheeh | Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed. |
| Malik | Do they have a share in the kingdom? If they had any share they would have not given other people equal to a speck on a date-stone.[53] |
| QXP | Do the people who make claims of divination and clairvoyance have a share in the Divine Kingdom? But if they did, they won't give humanity the speck on a date-stone. (4:124), (15:13). |
| Maulana Ali | Or have they a share in the kingdom? But then they would not give to people even the speck on a date-stone. |
| Free Minds | Or would they have a portion of the sovereignty? If so, then they would not give the people a speck. |
| Qaribullah | Or, will they have a share in the Kingdom? If so, they will not give the people the pit mark of a date stone. |
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| George Sale | Shall they have a part of the kingdom, since even then they would not bestow the smallest matter on men? |
| JM Rodwell | Shall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone? |
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| Asad | Have they, perchance, a share in [God's] dominion? But [if they had], 1o, they would not give to other people as much as [would fill] the groove of a date-stone! |
an-Nisa' 004:054
| 4:54 ام يحسدون الناس على مااتاهم الله من فضله فقد اتينا ال ابراهيم الكتاب والحكمة واتيناهم ملكا عظيما |
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| Transliteration | Am yahsudoona alnnasa AAala ma atahumu Allahu min fadlihi faqad atayna ala ibraheema alkitaba waalhikmata waataynahum mulkan AAatheeman |
| Literal | Or do they envy the people with jealousy on what God gave them, from His grace/favour/blessing, so We had given Abraham's family The Book , and the wisdom, and We gave them a great ownership/kingdom. |
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| Yusuf Ali | Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom. |
| Pickthal | Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom. |
| Arberry | Or are they jealous of the people for the bounty that God has given them? Yet We gave the people of Abraham the Book and the Wisdom, and We gave them a mighty kingdom. |
| Shakir | Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom. |
| Sarwar | Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom. |
| Khalifa | Are they envious of the people because GOD has showered them with His blessings? We have given Abraham's family the scripture, and wisdom; we granted them a great authority. |
| Hilali/Khan | Or do they envy men (Muhammad SAW and his followers) for what Allah has given them of His Bounty? Then We had already given the family of Ibrahim (Abraham) the Book and AlHikmah (AsSunnah - Divine Inspiration to those Prophets not written in the form of a book), and conferred upon them a great kingdom. |
| H/K/Saheeh | Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom. |
| Malik | Or do they envy other people because Allah has given them from His grace? If so, let them know that We did give the Book and Wisdom to the descendants of Abraham, and blessed them with a great kingdom.[54] |
| QXP | Or do they envy other people whom Allah has given of His Bounty? But, Allah does not favor any nation arbitrarily. He is the Lord of all humanity (114:1). We gave the Children of Abraham the Scripture, the Law and Wisdom, and We gave them a great kingdom. |
| Maulana Ali | Or do they envy the people for that which Allah has given them of His grace? But indeed We have given to Abraham’s children the Book and the Wisdom, and We have given them a grand kingdom. |
| Free Minds | Or do they envy the people for what God has given them of His bounty? We have given the descendants of Abraham the Scripture and the wisdom; We have given them a great kingship. |
| Qaribullah | Or do they envy people for the Bounty Allah has given them? We gave the family of Abraham the Book and Wisdom, and a great kingdom. |
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| George Sale | Do they envy other men that which God of his bounty hath given them? We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom. |
| JM Rodwell | Envy they other men what God of his bounty hath given them? We gave of old the Scriptures and wisdom to the line of Abraham, and we gave them a grand kingdom: |
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| Asad | Do they, perchance, envy other people for what God has granted them out of His bounty? But then, We did grant revelation and wisdom unto the House of Abraham, and We did bestow on them a mighty dominion: |
an-Nisa' 004:055
| 4:55 فمنهم من امن به ومنهم من صد عنه وكفى بجهنم سعيرا |
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| Transliteration | Faminhum man amana bihi waminhum man sadda AAanhu wakafa bijahannama saAAeeran |
| Literal | So from them who believed with (in) Him, and from them who prevented/obstructed from Him, and enough with Hell blazing. |
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| Yusuf Ali | Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire. |
| Pickthal | And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning. |
| Arberry | And some of them there are that believe, and some of them that bar from it; Gehenna suffices for a Blaze! |
| Shakir | So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn. |
| Sarwar | Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment. |
| Khalifa | Some of them believed therein, and some of them repelled therefrom; Hell is the only just retribution for these. |
| Hilali/Khan | Of them were (some) who believed in him (Muhammad SAW), and of them were (some) who averted their faces from him (Muhammad SAW); and enough is Hell for burning (them). |
| H/K/Saheeh | And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze. |
| Malik | But some of them believed in it and some turned away. Sufficient is hell to burn those who turned away.[55] |
| QXP | Some of the Children of Abraham have attained belief in the Prophet while others turn away from him. And enough is Hell for a burning fire. |
| Maulana Ali | So of them is he who believes in him, and of them is he who turns away from him. And Hell is sufficient to burn. |
| Free Minds | Some of them believed in it, and some of them turned from it. In Hell will be enough flames. |
| Qaribullah | There are some of them who believed in him (Prophet Muhammad), and some of them that bar from it, and Gehenna (Hell) is sufficient for a Blaze. |
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| George Sale | There is of them who believeth on Him; and there is of them who turneth aside from Him: But the raging fire of hell is a sufficient punishment. |
| JM Rodwell | -Some of them believe on the prophet and some turn aside from him:-the flame of Hell is their sufficing punishment! |
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| Asad | and among them are such as [truly] believe in him, and among them are such as have turned away from him. And nothing could be as burning as [the fire of] hell: |
an-Nisa' 004:056
| 4:56 ان الذين كفروا باياتنا سوف نصليهم نارا كلما نضجت جلودهم بدلناهم جلودا غيرها ليذوقوا العذاب ان الله كان عزيزا حكيما |
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| Transliteration | Inna allatheena kafaroo bi-ayatina sawfa nusleehim naran kullama nadijat julooduhum baddalnahum juloodan ghayraha liyathooqoo alAAathaba inna Allaha kana AAazeezan hakeeman |
| Literal | That those who disbelieved, with Our verses , We will roast them (in) a fire, whenever their skins were done/cooked (burnt), We replaced/substituted them (with) skins other than it, to taste/experience the torture, that God was/is glorious/mighty , wise/judicious. |
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| Yusuf Ali | Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise. |
| Pickthal | Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise. |
| Arberry | Surely those who disbelieve in Our signs -- We shall certainly roast them at a Fire; as often as their skins are wholly burned, We shall give them in exchange other skins, that they may taste the chastisement. Surely God is All-mighty, All-wise. |
| Shakir | (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise. |
| Sarwar | We will make the rejectors of Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise. |
| Khalifa | Surely, those who disbelieve in our revelations, we will condemn them to the hellfire. Whenever their skins are burnt, we will give them new skins. Thus, they will suffer continuously. GOD is Almighty, Most Wise. |
| Hilali/Khan | Surely! Those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, AllWise. |
| H/K/Saheeh | Indeed, those who disbelieve in Our verses We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise. |
| Malik | Those who rejected Our revelations will soon be thrown into the Fire. No sooner will their skins be burnt out than We shall replace their skins, so that they may taste the real torment. Allah is Mighty, Wise.[56] |
| QXP | Those who are rejecting Our Revelations and opposing the establishment of the Divine System, will soon burn in the agony of defeat. If they come with renewed preparation they will taste further chastisement. Allah is Almighty, Wise. |
| Maulana Ali | Those who disbelieve in Our Messages, we shall make them enter Fire. As often as their skins are burned, We shall change them for other skins, that they may taste the chastisement. Surely Allah is ever Mighty, Wise. |
| Free Minds | Those who have rejected Our signs, We will admit them to a Fire. Every time their skins are cooked, We replace them with other skin that they may taste the retribution. God is Noble, Wise. |
| Qaribullah | Those who disbelieve Our verses We will roast them in a Fire! As often as their skins are cooked, We exchange their skin with another, in order that they taste the punishment. Surely, Allah is Mighty, the Wise. |
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| George Sale | Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for God is mighty and wise. |
| JM Rodwell | Those who disbelieve our signs we will in the end cast into the fire: so oft as their skins shall be well burnt, we will change them for fresh skins, that they may taste the torment. Verily God is Mighty, Wise! |
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| Asad | for, verily, those who are bent on denying the truth of Our messages We shall, in time, cause to endure fire: [and] every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full] Verily, God is almighty, wise. |
an-Nisa' 004:057
| 4:57 والذين امنوا وعملوا الصالحات سندخلهم جنات تجري من تحتها الانهار خالدين فيها ابدا لهم فيها ازواج مطهرة وندخلهم ظلا ظليلا |
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| Transliteration | Waallatheena amanoo waAAamiloo alssalihati sanudkhiluhum jannatin tajree min tahtiha al-anharu khalideena feeha abadan lahum feeha azwajun mutahharatun wanudkhiluhum thillan thaleelan |
| Literal | And those who believed and did/made the correct/righteous deeds, We will enter them treed gardens, the rivers flow from beneath it, (they are) immortally/eternally in it, for them in it (are) purified spouses, and We enter them (in) shade, continuous/permanent shade. |
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| Yusuf Ali | But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening. |
| Pickthal | And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow - to dwell therein for ever; there for them are pure companions - and We shall make them enter plenteous shade. |
| Arberry | And those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling forever and ever; therein for them shall be spouses purified, and We shall admit them to a shelter of plenteous shade. |
| Shakir | And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade. |
| Sarwar | We will admit the righteously striving believers into the gardens wherein streams flow. They will live therein forever in a cool shade with their pure spouses. |
| Khalifa | As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams; they abide therein forever. They will have pure spouses therein. We will admit them into a blissful shade. |
| Hilali/Khan | But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates or wives (having no menses, stools, urine, etc.)) and We shall admit them to shades wide and ever deepening (Paradise). |
| H/K/Saheeh | But those who believe and do righteous deeds We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade. |
| Malik | As for those who believe and do righteous deeds, We shall admit them to gardens beneath which rivers flow wherein they will live for ever. Therein they will have chaste spouses, and We shall provide them with cool thick shade.[57] |
| QXP | Those who attain belief and translate their belief into action by helping people thus creating balance in the society, We shall soon admit them to the Gardens underneath which rivers flow. They will dwell therein forever. For them are virtuous companions, and We shall make them enter the pleasing shadows of Our Grace. |
| Maulana Ali | And those who believe and do good deeds, We shall make them enter Gardens wherein flow rivers, to abide in them for ever. For them therein are pure companions and We shall make them enter a pleasant shade. |
| Free Minds | And those who believe and do good, We will admit them to gardens with rivers flowing beneath, eternally they abide therein, in it they will have pure spouses, and We will admit them to a vast shade. |
| Qaribullah | As for those who believe and do good works, We shall admit them to Gardens underneath which rivers flow, they are there for eternity, and for them purified spouses. And We shall admit them into plenteous shade. |
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| George Sale | But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain for ever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades. |
| JM Rodwell | But as for those who have believed, and done the things that are right, we will bring being them into gardens 'neath which the rivers flow therein to abide eternally;-therein shall they have wives of stainless purity: and we will bring them into aye-shadow |
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| Asad | But those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time; there shall they have spouses pure: and [thus] We shall bring them unto happiness abounding. |
an-Nisa' 004:058
| 4:58 ان الله يامركم ان تؤدوا الامانات الى اهلها واذا حكمتم بين الناس ان تحكموا بالعدل ان الله نعما يعظكم به ان الله كان سميعا بصيرا |
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| Transliteration | Inna Allaha ya/murukum an tu-addoo al-amanati ila ahliha wa-itha hakamtum bayna alnnasi an tahkumoo bialAAadli inna Allaha niAAimma yaAAithukum bihi inna Allaha kana sameeAAan baseeran |
| Literal | That God, orders/commands you that you discharge/fulfill the deposits/securities to its people (owners), and if you judged/ruled between the people, that you judge/rule with the justice/equality, that God (is) blessed/praised, He preaches/advises/warns you with (about) Him, that God was/is hearing/listening, seeing/knowing/understanding. |
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| Yusuf Ali | Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. |
| Pickthal | Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer. |
| Arberry | God commands you to deliver trusts back to their owners; and when you judge between the people, that you judge with justice. Good is the admonition God gives you; God is All-hearing, All-seeing. |
| Shakir | Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing. |
| Sarwar | God commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. God's advice is the most noble. He sees and hears everything. |
| Khalifa | GOD commands you to give back anything the people have entrusted to you. If you judge among the people, you shall judge equitably. The best enlightenment indeed is what GOD recommends for you. GOD is Hearer, Seer. |
| Hilali/Khan | Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever AllHearer, AllSeer. |
| H/K/Saheeh | Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing. |
| Malik | Allah commands you to give back the trusts to their rightful owners, and when you judge between people, judge with fairness. Surely, excellent is the counsel which Allah gives you. Allah is He who hears and observes all.[58] |
| QXP | Allah Commands you to entrust your offices to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from Allah is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society. |
| Maulana Ali | Surely Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice. Surely Allah admonishes you with what is excellent. Surely Ally is ever Hearing, Seeing. |
| Free Minds | God orders you to deliver anything you have been entrusted with to its owners. And if you judge between the people, then you shall judge with justice. It is always the best that God prescribes for you. God is Hearer, Seer. |
| Qaribullah | Allah orders you all to hand back trusts to their owners, and when you judge between people you judge with justice. Indeed, the best is the exhortation with which Allah exhorts you. Allah is the Hearer, the Seer. |
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| George Sale | Moreover God commandeth you to restore what ye are trusted with, to the owners; and when ye judge between men, that ye judge according to equity: And surely an excellent virtue it is to which God exhorteth you; for God both heareth and seeth. |
| JM Rodwell | Verily, God enjoineth you to give back your trusts to their owners, and when ye judge between men, to judge with fairness. Excellent is the practice to which God exhorteth you. God Heareth, Beholdeth! |
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| Asad | BEHOLD, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing! |
an-Nisa' 004:059
| 4:59 ياايها الذين امنوا اطيعوا الله واطيعوا الرسول واولي الامر منكم فان تنازعتم في شئ فردوه الى الله والرسول ان كنتم تؤمنون بالله واليوم الاخر ذلك خير واحسن تاويلا |
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| Transliteration | Ya ayyuha allatheena amanoo ateeAAoo Allaha waateeAAoo alrrasoola waolee al-amri minkum fa-in tanazaAAtum fee shay-in faruddoohu ila Allahi waalrrasooli in kuntum tu/minoona biAllahi waalyawmi al-akhiri thalika khayrun waahsanu ta/weelan |
| Literal | You, you those who believed, obey God and obey the messenger, and (those) of the order/command from you, so if you disputed in a thing, so return it to God and the messenger, if you were believing with God, and the Day the Last/Resurrection Day, that is better and (the) best interpretation/explanation . |
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| Yusuf Ali | O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. |
| Pickthal | O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. |
| Arberry | O believers, obey God, and obey the Messenger and those in authority among you. If you should quarrel on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better, and fairer in the issue. |
| Shakir | O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. |
| Sarwar | Believers, obey God, His Messenger, and your (qualified) leaders. If you have faith in God and the Day of Judgment, refer to God and His Messenger concerning matters in which you differ. This would be a more virtuous and a better way of settling differences. |
| Khalifa | O you who believe, you shall obey GOD, and you shall obey the messenger, and those in charge among you. If you dispute in any matter, you shall refer it to GOD and the messenger, if you do believe in GOD and the Last Day. This is better for you, and provides you with the best solution. |
| Hilali/Khan | O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. |
| H/K/Saheeh | O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result. |
| Malik | O believers! Obey Allah, obey the Messenger and those charged with authority among you. Should you have a dispute in anything, refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. This course of action will be better and more suitable.[59] |
| QXP | O You who have chosen to be graced with belief! Obey Allah and obey the Messenger, the Central Authority of the Divine System, and those whom the System has appointed as office-bearers. If you have a dispute concerning any matter, refer it to the Central Authority. If you truly believe in Allah and the Last Day, this is the best approach for you, and more seemly in the end. |
| Maulana Ali | O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about any thing, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more suitable to (achieve) the end. |
| Free Minds | O you who believe, obey God and obey the messenger and those entrusted amongst you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing. |
| Qaribullah | Believers, obey Allah and obey the Messenger and those in authority among you. Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation. |
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| George Sale | O true believers, obey God, and obey the Apostle, and those who are in authority among you, and if ye differ in any thing, refer it unto God and the Apostle, if ye believe in God, and the last day: This is better, and a fairer method of determination. |
| JM Rodwell | O ye who believe! obey God and obey the apostle, and those among you invested with authority; and if in aught ye differ, bring it before God and the apostle, if ye believe in God and in the latter day. This is the best and fairest way of settlement. |
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| Asad | O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle, if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end. |
an-Nisa' 004:060
| 4:60 الم تر الى الذين يزعمون انهم امنوا بما انزل اليك وماانزل من قبلك يريدون ان يتحاكموا الى الطاغوت وقد امروا ان يكفروا به ويريد الشيطان ان يضلهم ضلالا بعيدا |
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| Transliteration | Alam tara ila allatheena yazAAumoona annahum amanoo bima onzila ilayka wama onzila min qablika yureedoona an yatahakamoo ila alttaghooti waqad omiroo an yakfuroo bihi wayureedu alshshaytanu an yudillahum dalalan baAAeedan |
| Literal | Did you not see to those who claim that they believed with what was descended to you (S/M), and what was descended from before you, they want that to be judged to the anything worshipped other than God/the devil , and they were ordered/commanded that to disbelieve with it, and the devil wants that to misguide them, (a) far/distant misguidance. |
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| Yusuf Ali | Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right). |
| Pickthal | Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray. |
| Arberry | Hast thou not regarded those who assert that they believe in what has been sent down to thee, and what was sent down before thee, desiring to take their disputes to idols, yet they have been commanded to disbelieve in them? But Satan desires to lead them astray into far error. |
| Shakir | Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error. |
| Sarwar | (Muhammad), have you seen those who think that they have faith in what is revealed to you and to others before you, yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path. |
| Khalifa | Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols? They were commanded to reject such laws. Indeed, it is the devil's wish to lead them far astray. |
| Hilali/Khan | Have you seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghoot (false judges, etc.) while they have been ordered to reject them. But Shaitan (Satan) wishes to lead them far astray. |
| H/K/Saheeh | Have you not seen those who claim to have believed in what was revealed to you, [O Muúammad], and what was revealed before you? They wish to refer legislation to ‹aghut, while they were commanded to reject it; and Satan wishes to lead them far astray. |
| Malik | Have you not seen those who claim that they believe in what has been revealed to you and other prophets before you? Yet they desire that the judgment (in their disputes) be made by Taghut (forces of Satan) though they were commanded to reject them, and Satan’s wish is to lead them far astray into deep error.[60] |
| QXP | Have you thought of those who claim that they believe in what has been revealed to you (O Prophet), as well as in what was revealed before you? Yet, they resort to TAGHOOT (priests and monks of any religion) for judgment in their differences. They had been commanded to reject them but their rebellious desire misleads them far astray. |
| Maulana Ali | Hast thou not seen those who assert that they believe in that which has been revealed to thee and that which was revealed before thee? They desire to seek the judgment of the devil, though they have been commanded to deny him. And the devil desires to lead them far astray. |
| Free Minds | Did you not see those who claimed they believed in what was sent down to you and what was sent before you? They wanted to seek judgment using evil, while they were ordered to reject it. It is the devil who wants to lead them far astray. |
| Qaribullah | Have you not seen those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to be judged by the idol, although they have been commanded to disbelieve it. But satan desires to lead them astray into far error. |
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| George Sale | Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what been revealed before thee? They desire to go to judgement before Taghut, although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error. |
| JM Rodwell | Hast thou not marked those who profess that they believe in what hath been sent down to thee, and what hath been sent down before thee? Fain would they be judged before Thagout, though commanded not to believe in him; and fain would Satan make them wander |
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| Asad | ART THOU NOT aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil - although they were bidden to deny it, seeing that Satan but wants to lead them far astray? |
an-Nisa' 004:061
| 4:61 واذا قيل لهم تعالوا الى ماانزل الله والى الرسول رايت المنافقين يصدون عنك صدودا |
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| Transliteration | Wa-itha qeela lahum taAAalaw ila ma anzala Allahu wa-ila alrrasooli raayta almunafiqeena yasuddoona AAanka sudoodan |
| Literal | And if (it) was said to them: "Come to what God descended and to the messenger." You saw the hypocrites preventing/obstructing from you preventfully/obstructively . |
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| Yusuf Ali | When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust. |
| Pickthal | And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion. |
| Arberry | And when it is said to them, 'Come now to what God has sent down, and the Messenger,' then thou seest the hypocrites barring the way to thee. |
| Shakir | And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see the hypocrites turning away from you with (utter) aversion. |
| Sarwar | When the (hypocrites) are told to refer to God's revelations and to the Messenger, they try to find excuses to stay away from you (Muhammad). |
| Khalifa | When they are told, "Come to what GOD has revealed, and to the messenger," you see the hypocrites shunning you completely. |
| Hilali/Khan | And when it is said to them: "Come to what Allah has sent down and to the Messenger (Muhammad SAW)," you (Muhammad SAW) see the hypocrites turn away from you (Muhammad SAW) with aversion. |
| H/K/Saheeh | And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion. |
| Malik | When it is said to them: "Come to be judged by the Messenger in accordance with what Allah has revealed, " you see that the hypocrites show their utmost hesitation in coming to you.[61] |
| QXP | When they are told, "Come to what Allah has revealed and to the Messenger", you see the hypocrites shunning him completely. |
| Maulana Ali | And when it is said to them, Come to that which Allah has revealed and to the Messenger, thou seest the hypocrites turning away from thee with aversion. |
| Free Minds | And if they are told: "Come to what God has sent down and to the messenger," you see the hypocrites turning away from you strongly. |
| Qaribullah | When it is said to them: 'Come to what Allah has sent down and to the Messenger, ' you see the hypocrites completely barring the way to you. |
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| George Sale | And when it is said unto them, come unto the book which God hath sent down, and to the Apostle; thou seest the ungodly turn aside from thee, with great aversion. |
| JM Rodwell | And when it is said to them, "Accede to that which God hath sent down, and to the apostle," thou seest the hypocrites avert them from thee with utter aversion. |
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| Asad | And so, whenever they are told, "Come unto that which God has bestowed from on high, and unto the Apostle," thou canst see these hypocrites turn away from thee with aversion. |
an-Nisa' 004:062
| 4:62 فكيف اذا اصابتهم مصيبة بما قدمت ايديهم ثم جاؤوك يحلفون بالله ان اردنا الا احسانا وتوفيقا |
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| Transliteration | Fakayfa itha asabat-hum museebatun bima qaddamat aydeehim thumma jaooka yahlifoona biAllahi in aradna illa ihsanan watawfeeqan |
| Literal | So how if a disaster struck them with what their hands advanced/presented/undertook , then they came to you swearing by God: "That truly we wanted except a goodness, and harmony." |
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| Yusuf Ali | How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!" |
| Pickthal | How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness. |
| Arberry | How shall it be, when they are visited by an affliction for what their own hands have forwarded, then they come to thee swearing by God, 'We sought only kindness and conciliation'? |
| Shakir | But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord. |
| Sarwar | What would happen if they were to be afflicted by a disaster brought about by their own hands? They would then come to you swearing by God, "We only wanted to bring about friendship and reconciliation." |
| Khalifa | How will it be when a disaster hits them, as a consequence of their own works? They will come to you then and swear by GOD: "Our intentions were good and righteous!" |
| Hilali/Khan | How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!" |
| H/K/Saheeh | So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but good conduct and accommodation." |
| Malik | But see how they behave when they get into trouble as a consequence of their own doings? They come to you swearing by Allah that they desired nothing but to promote good and bring about a reconciliation.[62] |
| QXP | They feel ashamed when wrong decisions and judgments hurt them for their own doings. Then they come to you (O Messenger), swearing that they went to others with good and noble intentions. |
| Maulana Ali | But how is it that when a misfortune befalls them on account of that which their hands have sent before, they come to thee swearing by Allah: We desired naught but good and concord? |
| Free Minds | Why then, when a tragedy befalls them for what their hands have brought forth do they come to you swearing by God that they only wanted to do good and reconcile? |
| Qaribullah | How would it be if some affliction hit them for what their hands have forwarded? Then, they would come to you swearing by Allah, 'We sought only kindness and conciliation! ' |
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| George Sale | But how will they behave when a misfortune shall befall them, for that which their hands have sent before them? Then will they come unto thee, and swear by God, saying, if we intended any other, than to do good, and to reconcile the parties. |
| JM Rodwell | But how, when some misfortune shall fortune them, for their previous handywork? Then will they come to thee, swearing by God, "We desire nothing but to promote good and concord!" |
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| Asad | But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world - whereupon they will come to thee, swearing by God, "Our aim was but to do good, and to bring about harmony"? |
an-Nisa' 004:063
| 4:63 اولئك الذين يعلم الله مافي قلوبهم فاعرض عنهم وعظهم وقل لهم في انفسهم قولا بليغا |
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| Transliteration | Ola-ika allatheena yaAAlamu Allahu ma fee quloobihim faaAArid AAanhum waAAithhum waqul lahum fee anfusihim qawlan baleeghan |
| Literal | Those are, those who God knows what (is) in their hearts/minds, so object/oppose from them, and preach/advise/warn them , and say to them in themselves an eloquent/sufficient saying. |
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| Yusuf Ali | Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. |
| Pickthal | Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls. |
| Arberry | Those -- God knows what is in their hearts; so turn away from them, and admonish them, and say to them penetrating words about themselves. |
| Shakir | These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves. |
| Sarwar | God knows what is in their hearts. (Muhammad), ignore their faults, advise them, and tell them frankly about what is in their souls. |
| Khalifa | GOD is fully aware of their innermost intentions. You shall ignore them, enlighten them, and give them good advice that may save thei souls. |
| Hilali/Khan | They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allah, worship Him, obey Him, and be afraid of Him) to reach their innerselves. |
| H/K/Saheeh | Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word. |
| Malik | Allah knows what really is in their hearts; therefore, neglect their attitude, admonish them, and speak to them effectual words which may go deep into their hearts.[63] |
| QXP | Allah knows what is in their hearts. Ignore their attitude, enlighten them and speak to them in plain terms with full understanding of their viewpoints. |
| Maulana Ali | These are they, the secrets of whose hearts Allah knows; so turn aside from them and admonish them and speak to them effective words concerning themselves. |
| Free Minds | These are a people whom God knows what is in their hearts, so turn away from them and advise them, and speak to their souls with a clear saying. |
| Qaribullah | Those, Allah knows what is in their hearts, so turn away from them, and exhort them, and say to them penetrating words about themselves. |
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| George Sale | God knoweth what is in the hearts of these men; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls. |
| JM Rodwell | These are they whose hearts God knoweth. Therefore break off from them, and warn them, speak words that may penetrate their souls. |
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| Asad | As for them - God knows all that is in their hearts; so leave them alone, and admonish them, and speak unto them about themselves in a gravely searching manner: |
an-Nisa' 004:064
| 4:64 وماارسلنا من رسول الا ليطاع باذن الله ولو انهم اذ ظلموا انفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما |
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| Transliteration | Wama arsalna min rasoolin illa liyutaAAa bi-ithni Allahi walaw annahum ith thalamoo anfusahum jaooka faistaghfaroo Allaha waistaghfara lahumu alrrasoolu lawajadoo Allaha tawwaban raheeman |
| Literal | And We did not sent from a messenger except to be obeyed with God's permission; and if that when they caused injustice/oppression to themselves, they came to you, so they asked for forgiveness (from) God, and the messenger asked for forgiveness for them, they would have found God forgiving, merciful. |
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| Yusuf Ali | We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. |
| Pickthal | We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. |
| Arberry | We sent not ever any Messenger, but that he should he obeyed, by the leave of God. If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate. |
| Shakir | And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. |
| Sarwar | We did not send any Messengers for any reason other than to be obeyed because of the will of God. If they ever do injustice to themselves and come to you (Muhammad) asking for God's forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful. |
| Khalifa | We did not send any messenger except to be obeyed in accordance with GOD's will. Had they, when they wronged their souls, come to you and prayed to GOD for forgiveness, and the messenger prayed for their forgiveness, they would have found GOD Redeemer, Most Merciful. |
| Hilali/Khan | We sent no Messenger, but to be obeyed by Allahs Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAW) and begged Allahs Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful. |
| H/K/Saheeh | And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muúammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful. |
| Malik | We did not send any Messenger but to be obeyed by Allah’s leave. If they would have come to you when they had wronged themselves to seek Allah’s forgiveness and if the Messenger had also asked Allah’s forgiveness for them, they would have found Allah Forgiving, Merciful.[64] |
| QXP | We have sent no Messenger but that he should be obeyed by Allah's leave. They are not sent with hypotheses, but to show people how they can establish an equitable society, in which people flourish individually and collectively. They attain personal development and become worthy of immortal life in the Paradise (89:29). If anyone hurts his or her "Self" by transgressing His Laws, or wrongs a member of the community, he or she must come to the Messenger, the Central Authority of the System, to make amends. Sitting back at home and praying in hiding won't help (9:102-105), (20:82), (5:10). The Messenger will then, decide the matter seeing if there is room for forgiveness in the Divine Law. Such is the Moral Order that the Messenger has inculcated in the hearts and in the society where one becomes the watcher over one's own "Self" (8:74-75), (9:100), (48:29), (59:8-9). Indeed, there is plenty of room for making amends, and for mercy in the Divine System. Allah is Acceptor of repentance, Merciful. |
| Maulana Ali | And We sent no messenger but that he should be obeyed by Allah’s command. And had they, when they wronged themselves, come to thee and asked forgiveness of Allah, and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. |
| Free Minds | We do not send a messenger except to be obeyed by God's leave. And had they come to you when they had wronged themselves and sought God's forgiveness, and the messenger sought forgiveness for them, they would have then found God to be Pardoning, Merciful. |
| Qaribullah | We did not send a Messenger except that he should be obeyed, by the permission of Allah. If, when they wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had asked for forgiveness for them, they would have found Allah the Turner, the Most Merciful. |
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| George Sale | We have not sent any Apostle, but that he might be obeyed by the permission of God: But if they, after they have injured their own souls, come unto thee, and ask pardon of God, and the Apostle ask pardon for them, they shall surely find God easy to be reconciled and merciful. |
| JM Rodwell | We have not sent any apostle but to be obeyed, it God so will: but if they, after they have sinned to their own hurt by unbelief, come to thee and ask pardon of God, and the apostle ask pardon for them, they shall surely find that God is He who turneth unt |
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| Asad | for We have never sent any apostle save that he should be heeded by God's leave. If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace. |
an-Nisa' 004:065
| 4:65 فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم ثم لايجدوا في انفسهم حرجا مما قضيت ويسلموا تسليما |
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| Transliteration | Fala warabbika la yu/minoona hatta yuhakkimooka feema shajara baynahum thumma la yajidoo fee anfusihim harajan mimma qadayta wayusallimoo tasleeman |
| Literal | So no, and by your Lord, they do not believe, until they appoint you to judge in what quarreled/disputed between them, then they do not find in themselves a strain/blame from what you judged/ordered ,and they submit/surrender submissively/surrenderingly . |
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| Yusuf Ali | But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. |
| Pickthal | But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission. |
| Arberry | But no, by thy Lord! they will not believe till they make thee the judge regarding the disagreement between them, then they shall find in themselves no impediment touching thy verdict, but shall surrender in full submission. |
| Shakir | But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. |
| Sarwar | I swear by your Lord that they will not be considered believers until they let you judge their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of God. |
| Khalifa | Never indeed, by your Lord; they are not believers unless they come to you to judge in their disputes, then find no hesitation in their hearts whatsoever in accepting your judgment. They must submit a total submission. |
| Hilali/Khan | But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. |
| H/K/Saheeh | But no, by your Lord, they will not [truly] believe until they make you, [O Muúammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission. |
| Malik | Nay! O Muhammad - by your Lord - they will never be true believers until they accept you as a judge in their disputes, then they do not find any resentment in their hearts against your verdicts and accept them with complete submission.[65] |
| QXP | By your Lord, They do not really believe unless they make you (O Prophet) a judge in all their disagreements. And then find no hesitation in their hearts in accepting your judgment, and submit with full submission. |
| Maulana Ali | But no, by thy Lord! They believe not until they make thee a judge of what is in dispute between them, then find not any straitness in their hearts as to that which thou decidest and submit with full submission. |
| Free Minds | No, by your Lord, they will not believe until they make you judge in what they dispute with each other, then they will not find in their souls any animosity for what you have decided, and they will yield completely. |
| Qaribullah | But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission. |
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| George Sale | And by thy Lord they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission. |
| JM Rodwell | And they will not-I swear by thy Lord-they will not believe, until they have set thee up as judge between them on points where they differ. Then shall they not find in their own minds any difficulty in thy decisions, and shall submit with entire submission |
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| Asad | But nay, by thy Sustainer! They do not [really] believe unless they make thee [O Prophet] a judge of all on which they disagree among themselves, and then find in their hearts no bar to an acceptance of thy decision and give themselves up [to it] in utter self-surrender. |
an-Nisa' 004:066
| 4:66 ولوانا كتبنا عليهم ان اقتلوا انفسكم او اخرجوا من دياركم مافعلوه الا قليل منهم ولو انهم فعلوا مايوعظون به لكان خيرا لهم واشد تثبيتا |
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| Transliteration | Walaw anna katabna AAalayhim ani oqtuloo anfusakum awi okhrujoo min diyarikum ma faAAaloohu illa qaleelun minhum walaw annahum faAAaloo ma yooAAathoona bihi lakana khayran lahum waashadda tathbeetan |
| Literal | And if that We wrote/ordered/decreed on them, that kill yourselves or get out from your homes, they would not have done it, except (a) few from them, and if that they did what they are being advised/warned with it (it) would have been best for them, and strongest affirmation .56 |
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| Yusuf Ali | If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); |
| Pickthal | And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening; |
| Arberry | But had We prescribed for them, saying, 'Slay yourselves' or 'Leave your habitations,' they would not have done it, save a few of them; yet if they had done as they were admonished it would have been better for them, and stronger confirming them, |
| Shakir | And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them); |
| Sarwar | Had We commanded them to kill themselves or abandon their homes, only a few of them would have done it. If they had done what they had been advised to do, it would have strengthened their faith, |
| Khalifa | Had we decreed for them: "You must offer your lives," or "Give up your homes," they would not have done it, except for a few of them. (Even if such a command was issued,) had they done what they were commanded to do, it would have been better for them, and would prove the strength of their faith. |
| Hilali/Khan | And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); |
| H/K/Saheeh | And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith]. |
| Malik | If We had commanded them to sacrifice their lives or to leave their homes, very few of them would have done it. Yet, if they would have done what they were commanded to do, it would have been better for them; not only would their faith have been strengthened,[66] |
| QXP | And if We had decreed for them, "Lay down your lives," or "Forsake your homelands," a few of them would do it. Although, if they did as was admonished, it would be for their own good, and a cause for strengthening themselves. |
| Maulana Ali | And if We had enjoined them, Lay down your lives or go forth from your homes, they would not have done it except a few of them. And if they had done what they are exhorted to do, it would certainly have been better for them and more strengthening: |
| Free Minds | And had We decreed for them: "Kill yourselves," or "Leave your land," they would not have done so except for a few of them. And if they had done what they were advised with, it would have been better for them and helped to strengthen them. |
| Qaribullah | Had We written for them, saying, 'Slay yourselves, ' or 'Emerge from your houses, ' they would not have done so, except a few of them. Yet, if they had done as they were exhorted, it would have been better for them, and stronger in firmness, |
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| George Sale | And if we had commanded them, saying, slay your selves, or depart from your houses; they would not have done it, except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith; |
| JM Rodwell | Had we laid down such a law for them as "Kill yourselves, or abandon your dwellings," but few of them would have done it. But had they done that to which they were exhorted, better and it been for them, and stronger for the confirmation of their faith. |
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| Asad | Yet if We were to ordain for them, "Lay down your lives," or, "Forsake your homelands," only a very few of them would do it - although, if they did what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith], |
an-Nisa' 004:067
| 4:67 واذا لاتيناهم من لدنا اجرا عظيما |
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| Transliteration | Wa-ithan laataynahum min ladunna ajran AAatheeman |
| Literal | And then We would have given them from at Us a great reward. |
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| Yusuf Ali | And We should then have given them from our presence a great reward; |
| Pickthal | And then We should bestow upon them from Our presence an immense reward, |
| Arberry | and then We surely would have given them from Us a mighty wage, |
| Shakir | And then We would certainly have given them from Ourselves a great reward. |
| Sarwar | We would have given them a great reward |
| Khalifa | And we would have granted them a great recompense. |
| Hilali/Khan | And indeed We should then have bestowed upon them a great reward from Ourselves. |
| H/K/Saheeh | And then We would have given them from Us a great reward. |
| Malik | but We would have given them an extra great reward on Our own[67] |
| QXP | And then, We would give them from Our Presence an immense reward. |
| Maulana Ali | And then We would certainly have given them from Ourselves a great reward, |
| Free Minds | Then We would have given them from Us a great reward. |
| Qaribullah | and then We would surely have given them from Our Own, a great wage, |
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| George Sale | and we should then have surely given them in our sight an exceeding great reward, |
| JM Rodwell | In that case we had surely given them from ourself a great recompense, |
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| Asad | whereupon We should indeed grant them, out of Our grace, a mighty reward, |
an-Nisa' 004:068
| 4:68 ولهديناهم صراطا مستقيما |
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| Transliteration | Walahadaynahum siratan mustaqeeman |
| Literal | And We would have guided them a straight/direct road/way. |
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| Yusuf Ali | And We should have shown them the Straight Way. |
| Pickthal | And should guide them unto a straight path. |
| Arberry | and guided them on a straight path. |
| Shakir | And We would certainly have guided them in the right path. |
| Sarwar | and guided them to the right path. |
| Khalifa | And we would have guided them in the right path. |
| Hilali/Khan | And indeed We should have guided them to a Straight Way. |
| H/K/Saheeh | And We would have guided them to a straight path. |
| Malik | and also guided them to the Right Way.[68] |
| QXP | And would direct them straight to the Path of Paradise. |
| Maulana Ali | And We would certainly have guided them in the right path. |
| Free Minds | And We would have guided them to a Straight Path. |
| Qaribullah | and guided them to a Straight Path. |
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| George Sale | and we should have directed them in the right way. |
| JM Rodwell | and on the straight path should we surely have guided them. |
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| Asad | and indeed guide them onto a straight way. |
an-Nisa' 004:069
| 4:69 ومن يطع الله والرسول فاولئك مع الذين انعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن اولئك رفيقا |
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| Transliteration | Waman yutiAAi Allaha waalrrasoola faola-ika maAAa allatheena anAAama Allahu AAalayhim mina alnnabiyyeena waalssiddeeqeena waalshshuhada-i waalssaliheena wahasuna ola-ika rafeeqan |
| Literal | And who obeys God and the messenger, so these (are) with those who God blessed on them from the prophets and the always very truthful, and the witnessing/those killed in God's sake , and the correct/righteous, and those are a good helper/supporter/companion/friend. |
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| Yusuf Ali | All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! |
| Pickthal | Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they! |
| Arberry | Whosoever obeys God, and the Messenger -- they are with those whom God has blessed, Prophets, just men, martyrs, the righteous; good companions they! |
| Shakir | And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they! |
| Sarwar | One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have. |
| Khalifa | Those who obey GOD and the messenger belong with those blessed by GOD - the prophets, the saints, the martyrs, and the righteous. These are the best company. |
| Hilali/Khan | And whoso obeys Allah and the Messenger (Muhammad SAW), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr AsSiddiq ), the martyrs, and the righteous. And how excellent these companions are! |
| H/K/Saheeh | And whoever obeys Allah and the Messenger those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. |
| Malik | Whosoever obeys Allah and the Messenger will be in the company of those whom Allah has blessed - the Prophets, the truthful, the martyrs, and the righteous: What excellent companions they will be![69] |
| QXP | Whoever obeys Allah and the Messenger, belongs with those blessed by Allah: the Prophets, the first supporters of the Truth, the martyrs, and those who helped humanity. Ah! How beautiful is their company! |
| Maulana Ali | And whoever obeys Allah and the Messenger, they are with those upon whom Allah has bestowed favours from among the prophets and the truthful and the faithful and the righteous, and a goodly company are they! |
| Free Minds | And whoever obeys God and the messenger will be among those whom God has blessed from the prophets and the truthful and the martyrs and the upright. What an excellent companionship! |
| Qaribullah | Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the sincere, the martyrs and the righteous, and these are the best company. |
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| George Sale | Whoever obeyeth God and the Apostle, they shall be with those unto whom God hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company. |
| JM Rodwell | And whoever shall obey God and the Apostle, these shall be with those of the Prophets, and of the Sincere, and of the Martyrs, and of the Just, to whom God hath been gracious. These are a goodly band! |
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| Asad | For, all who pay heed unto God and the Apostle shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviated from the truth, and those who [with their lives] bore witness to the truth, and the righteous ones: and how goodly a company are these! |
an-Nisa' 004:070
| 4:70 ذلك الفضل من الله وكفى بالله عليما |
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| Transliteration | Thalika alfadlu mina Allahi wakafa biAllahi AAaleeman |
| Literal | That (is) the grace/blessing from God, and enough/sufficient with God knowledgeable. |
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| Yusuf Ali | Such is the bounty from Allah: And sufficient is it that Allah knoweth all. |
| Pickthal | That is bounty from Allah, and Allah sufficeth as Knower. |
| Arberry | That is the bounty from God; God suffices as One who knows. |
| Shakir | This is grace from Allah, and sufficient is Allah as the Knower. |
| Sarwar | The favors of God are such, and He knows very well (how to reward you). |
| Khalifa | Such is the blessing from GOD; GOD is the best Knower. |
| Hilali/Khan | Such is the Bounty from Allah, and Allah is Sufficient as AllKnower. |
| H/K/Saheeh | That is the bounty from Allah, and sufficient is Allah as Knower. |
| Malik | This is the real grace from Allah and sufficient is Allah’s infinite knowledge.[70] |
| QXP | Such is the Bounty from Allah. And sufficient it is that Allah knows all. |
| Maulana Ali | Such is the grace from Allah and Allah is sufficient as Knower. |
| Free Minds | That is the bounty from God; and God knows what is best. |
| Qaribullah | This is the Bounty of Allah. It is sufficient that Allah is the Knowledgeable. |
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| George Sale | This is bounty from God; and God is sufficiently knowing. |
| JM Rodwell | This is the bounty of God; and in knowledge doth God suffice. |
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| Asad | Such is the bounty of God - and none has the knowledge which God has. |
an-Nisa' 004:071
| 4:71 ياايها الذين امنوا خذوا حذركم فانفروا ثبات او انفروا جميعا |
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| Transliteration | Ya ayyuha allatheena amanoo khuthoo hithrakum fainfiroo thubatin awi infiroo jameeAAan |
| Literal | You, you those who believed, take your caution/fear, so rush/hasten (in) groups, or rush/hasten all together. |
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| Yusuf Ali | O ye who believe! Take your precautions, and either go forth in parties or go forth all together. |
| Pickthal | O ye who believe! Take your precautions, then advance the proven ones, or advance all together. |
| Arberry | O believers, take your precautions; then move forward in companies, or move forward all together. |
| Shakir | O you who believe! take your precaution, then go forth in detachments or go forth in a body. |
| Sarwar | Believers, always be well prepared and on your guard. March in small groups or all together. |
| Khalifa | O you who believe, you shall remain alert, and mobilize as individuals, or mobilize all together. |
| Hilali/Khan | O you who believe! Take your precautions, and either go forth (on an expedition) in parties, or go forth all together. |
| H/K/Saheeh | O you who have believed, take your precaution and [either] go forth in companies or go forth all together. |
| Malik | O believers! Prepare yourselves for encounter, then advance in detachments or all together as the occasion may require.[71] |
| QXP | O You who have chosen to be graced with belief! Be fully prepared against danger. You shall remain alert to meet aggression. Take your precautions then mobilize in groups or all together as determined by your commander. |
| Maulana Ali | O you who believe, take your precautions, then go forth in detachments or go forth in a body. |
| Free Minds | O you who believe, take your precaution by going out in clusters, or going out all together. |
| Qaribullah | Believers, take your precautions. March in detachments or march all together. |
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| George Sale | O true believers, take your necessary precaution against your enemies, and either go forth to war in separate parties, or go forth all together in a body. |
| JM Rodwell | O ye who believe! make use of precautions; and advance in detachments, or , advance in a body. |
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| Asad | O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together. |
an-Nisa' 004:072
| 4:72 وان منكم لمن ليبطئن فان اصابتكم مصيبة قال قد انعم الله عليّ اذ لم اكن معهم شهيدا |
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| Transliteration | Wa-inna minkum laman layubatti-anna fa-in asabatkum museebatun qala qad anAAama Allahu AAalayya ith lam akun maAAahum shaheedan |
| Literal | And that from you who (E) will slow/delay/linger (E) , so if a disaster struck you, he said: "God had blessed on me, when I was not present with them." |
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| Yusuf Ali | There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them." |
| Pickthal | Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them. |
| Arberry | Some of you there are that are dilatory; then, if an affliction visits you, he says, 'God has blessed me, in that I was not a martyr with them.' |
| Shakir | And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them. |
| Sarwar | There are some among you who lag behind (in battle) and if you were to experience hardship, they would say, "It was certainly due to God's favors to us that we were not present with them," |
| Khalifa | Surely, there are those among you who would drag their feet, then, if a setback afflicts you, they would say, "GOD has blessed me that I was not martyred with them." |
| Hilali/Khan | There is certainly among you he who would linger behind (from fighting in Allahs Cause). If a misfortune befalls you, he says, "Indeed Allah has favoured me in that I was not present among them." |
| H/K/Saheeh | And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allah has favored me in that I was not present with them." |
| Malik | There will be someone among you who will surely lag behind, so that if you face any calamity, he will say: "Allah has been gracious to me that I did not accompany them."[72] |
| QXP | Among you there is he who would rather lag behind. If a setback occurs he would say, "Thank God! I was not present among them." |
| Maulana Ali | And among you is he would hang back. Then if a misfortune befalls you he says: Allah indeed bestowed a favour on me as I was not present with them. |
| Free Minds | And from among you will be those that would lag behind, so that if disaster afflicts you he would Say: "God has blessed me that I was not a martyr with them!" |
| Qaribullah | Surely, there are among you, he who lingers, then, if an affliction hits you, he would say: 'Allah has favored me, that I was not a martyr with them. ' |
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| George Sale | There is of you who tarrieth behind; and if a misfortune befall you, he saith, verily God hath been gracious unto me, that I was not present with them: |
| JM Rodwell | There is of you who will be a laggard: and if a reverse befall you he saith, "Now hath God dealt graciously with me, since I was not with you in the fight:" |
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| Asad | And, behold, there are indeed among you such as would lag behind, and then, if calamity befalls you, say, "God has bestowed His favour upon me in that I did not accompany them." |
an-Nisa' 004:073
| 4:73 ولئن اصابكم فضل من الله ليقولن كان لم تكن بينكم وبينه مودة ياليتني كنت معهم فافوز فوزا عظيما |
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| Transliteration | Wala-in asabakum fadlun mina Allahi layaqoolanna kaan lam takun baynakum wabaynahu mawaddatun ya laytanee kuntu maAAahum faafooza fawzan AAatheeman |
| Literal | And if (E) grace/blessing from God struck you, he will say (E) as if love/affection/friendship was not between you (P), and between him: "Oh, if only I were with them, so I succeed/win a great success/winning/triumph." |
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| Yusuf Ali | But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!" |
| Pickthal | And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success! |
| Arberry | But if a bounty from God visits you, he will surely say, as if there had never been any affection between you and him, 'Would that I had been with them, to attain a mighty triumph!' |
| Shakir | And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune. |
| Sarwar | but if you were to receive a favor from God, they would certainly say, "(We have been ignored) as if there was no friendship among us. Would that we had been there with them for we would have had a great success." |
| Khalifa | But if you attain a blessing from GOD, they would say, as if no friendship ever existed between you and them, "I wish I was with them, so I could share in such a great victory." |
| Hilali/Khan | But if a bounty (victory and booty) comes to you from Allah, he would surely say - as if there had never been ties of affection between you and him - "Oh! I wish I had been with them; then I would have achieved a great success ( a good share of booty)." |
| H/K/Saheeh | But if bounty comes to you from Allah, he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment." |
| Malik | But if you are blessed with grace from Allah, he will say, as if there was no friendship between you and him: "I wish I had been with them; I could have attained a mighty good fortune!"[73] |
| QXP | But if you attain the blessing of victory from Allah, he says, as if the love between you and him was beyond question, "Oh! I wish I had been with them and could be a part of such a great victory." |
| Maulana Ali | And if bounty from Allah comes to you, he would cry, as if there were no friendship between you and him: Would that I had been with them, then I should have achieved a mighty success! |
| Free Minds | And if favour from God benefits you, he will speak as if there had been affection between you and him: "Oh, I wish I had been with them so I would win a great prize." |
| Qaribullah | But, if the Bounty of Allah reaches you, he would surely say as if there had never been any affection between you and him: 'Would that I had been with them! I should have indeed won a great triumph. ' |
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| George Sale | But if success attend you from God, he will say, -- as if there was no friendship between you and him, -- would to God I had been with them, for I should have acquired great merit. |
| JM Rodwell | But if a success from God betide you, he will say, as if there had never been any friendship between you and him, "Would I had been with them! a rich prize should I have won!" |
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| Asad | But if good fortune comes to you from God, such a person is sure to say - just as if there had never been any question of love between you and him - : "Oh, would that I had been with tthem, and thus had a [share in their] mighty triumph !" |
an-Nisa' 004:074
| 4:74 فليقاتل في سبيل الله الذين يشرون الحياة الدنيا بالاخرة ومن يقاتل في سبيل الله فيقتل او يغلب فسوف نؤتيه اجرا عظيما |
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| Transliteration | Falyuqatil fee sabeeli Allahi allatheena yashroona alhayata alddunya bial-akhirati waman yuqatil fee sabeeli Allahi fayuqtal aw yaghlib fasawfa nu/teehi ajran AAatheeman |
| Literal | So those who volunteer the present world/worldly life with the end (other life) should fight/kill in God's sake, and who fights/kills in God's sake, so he is killed or he defeats/conquers, so We will give him a great reward. |
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| Yusuf Ali | Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value). |
| Pickthal | Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. |
| Arberry | So let them fight in the way of God who sell the present life for the world to come; and whosoever fights in the way of God and is slain, or conquers, We shall bring him a mighty wage. |
| Shakir | Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward. |
| Sarwar | Those who want to buy the life hereafter with this life should fight for the cause of God. We will give them a great reward whether they are killed or whether they are victorious. |
| Khalifa | Those who readily fight in the cause of GOD are those who forsake this world in favor of the Hereafter. Whoever fights in the cause of GOD, then gets killed, or attains victory, we will surely grant him a great recompense. |
| Hilali/Khan | Let those (believers) who sell the life of this world for the Hereafter fight in the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets victory, We shall bestow on him a great reward. |
| H/K/Saheeh | So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory We will bestow upon him a great reward. |
| Malik | Let it be known that only those people should fight in the cause of Allah who are willing to exchange the life of this world for the Hereafter; and whoever fights for the cause of Allah, whether he dies or is victorious, will soon be granted a mighty reward.[74] |
| QXP | Let them fight in Allah's Cause, all those who sell the life of this world for the other. Whoever fights in Allah's Cause, be he slain or be he victorious, We shall soon give him an immense Reward. |
| Maulana Ali | So let those fight in the way of Allah who sell this world’s life for the Hereafter. And whoever fights in the way of Allah, be he slain or be he victorious, We shall grant him mighty reward. |
| Free Minds | Let those who seek to purchase the Hereafter rather than this world fight in the cause of God. And whoever fights in the cause of God and is killed or attains victory, then We will grant him a great reward. |
| Qaribullah | So let those who sell the worldly life for the Everlasting Life fight in the way of Allah, whoever fights in the way of Allah, and is killed or conquers, We shall give him a great wage. |
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| George Sale | Let them therefore fight for the religion of God, who part with the present life in exchange for that which is to come; for whosoever fighteth for the religion of God, whether he be slain, or be victorious, we will surely give him a great reward. |
| JM Rodwell | Let those then fight on the path of God, who barter this present life for that which is to come; for whoever fighteth on God's path, whether he be slain or conquer, we will in the end give him a great reward. |
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| Asad | Hence, let them fight in God's cause - all who are willing to barter the life of this world for the life to come: for unto him who fights in God's cause, whether he be slain or be victorious, We shall in time grant a mighty reward. |
an-Nisa' 004:075
| 4:75 ومالكم لاتقاتلون في سبيل الله والمستضعفين من الرجال والنساء والولدان الذين يقولون ربنا اخرجنا من هذه القرية الظالم اهلها واجعل لنا من لدنك وليا واجعل لنا من لدنك نصيرا |
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| Transliteration | Wama lakum la tuqatiloona fee sabeeli Allahi waalmustadAAafeena mina alrrijali waalnnisa-i waalwildani allatheena yaqooloona rabbana akhrijna min hathihi alqaryati alththalimi ahluha waijAAal lana min ladunka waliyyan waijAAal lana min ladunka naseeran |
| Literal | And for what (why) do you not fight/kill in God's sake? And the weakened from the men and the women, and the children/newborns, those who say: "Our Lord, bring us out from this the village/urban city, the unjust/oppressive (to) its people, and make for us from at You a guardian/victorior/ally , and make for us from at You a savior/supporter." |
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| Yusuf Ali | And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" |
| Pickthal | How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! |
| Arberry | How is it with you, that you do not fight in the way of God, and for the men, women, and children who, being abased, say, 'Our Lord, bring us forth from this city whose people are evildoers, and appoint t us a protector from Thee, and appoint to us from Thee a helper'? |
| Shakir | And what reason have you that you should not fight in the way of Allah and of the weak among the men and the women and the children, (of) those who say: Our Lord! cause us to go forth from this town, whose people are oppressors, and give us from Thee a guardian and give us from Thee a helper. |
| Sarwar | Why do you not fight for the cause of God or save the helpless men, women, and children who cry out, "Lord, set us free from this town of wrong doers and send us a guardian and a helper?" |
| Khalifa | Why should you not fight in the cause of GOD when weak men, women, and children are imploring: "Our Lord, deliver us from this community whose people are oppressive, and be You our Lord and Master." |
| Hilali/Khan | And what is wrong with you that you fight not in the Cause of Allah, and for those weak, illtreated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." |
| H/K/Saheeh | And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?" |
| Malik | And what reason do you have not to fight in the cause of Allah, to rescue the helpless oppressed old men, women, and children who are crying: "Our Lord! Deliver us from this town whose people are oppressors; send us a protector by Your grace and send us a helper from Your presence?" [75] |
| QXP | What has happened to you that you fight not in the Cause of Allah? Defenseless men, women, and children are being oppressed and crying, "Our Lord! Rescue us from this town whose people are oppressors, and raise for us protectors and helpers." It is not the Law of Allah that He comes and fights in person, or sends His armies or angels physically (22:39) |
| Maulana Ali | And what reason have you not to fight in the way of Allah, and of the weak among the men and the women and the children, who say: Our Lord, take us out of this town, whose people are oppressors, and grant us from Thee a friend, and grant us from Thee a helper! |
| Free Minds | And why do you not fight in the cause of God, when the weak amongst the men and women and children Say: "Our Lord, bring us out of this town whose people are wicked, and grant us from Yourself a Supporter, and grant us from Yourself a Victor!" |
| Qaribullah | So why is it, that you do not fight in the way of Allah, and for the abased among men, women, and children who say: 'Our Lord, bring us out from this village whose people are harmdoers, and give to us a guardian from You, and give to us a helper from You.' |
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| George Sale | And what ails you, that ye fight not for God's true religion, and in defence of the weak among men, women, and children, who say, O Lord, bring us forth from this city, whose inhabitants are wicked; grant us from before thee a protector, and grant us from before thee a defender. |
| JM Rodwell | But what hath come to you that ye fight not on the path of God, and for the weak among men, women and children, who say, "O our Lord! bring us forth from this city whose inhabitants are oppressors; give us a champion from thy presence; and give us from thy |
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| Asad | And how could you refuse to fight in the cause of God and of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth [to freedom] out of this land whose people are oppressors, and raise for us, out of Thy grace, a protector, and raise for us, out of Thy grace, one who will bring us succour!" |
an-Nisa' 004:076
| 4:76 الذين امنوا يقاتلون في سبيل الله والذين كفروا يقاتلون في سبيل الطاغوت فقاتلوا اولياء الشيطان ان كيد الشيطان كان ضعيفا |
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| Transliteration | Allatheena amanoo yuqatiloona fee sabeeli Allahi waallatheena kafaroo yuqatiloona fee sabeeli alttaghooti faqatiloo awliyaa alshshaytani inna kayda alshshaytani kana daAAeefan |
| Literal | Those who believed, fight/kill in God's sake, and those who disbelieved fight/kill in the devil/idol's sake, so fight/kill the devil's supporters/allies/followers, that the devil's conspiracy/deceit was weak. |
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| Yusuf Ali | Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan. |
| Pickthal | Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak. |
| Arberry | The believers fight in the way of God, and the unbelievers fight in the idols' way. Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble. |
| Shakir | Those who believe fight in the way of Allah, and those who disbelieve fight in the way of the Shaitan. Fight therefore against the friends of the Shaitan; surely the strategy of the Shaitan is weak. |
| Sarwar | The believers fight for the cause of God. The unbelievers fight for the cause of the Satan. So fight against the friends of Satan for the evil plans of Satan are certainly weak. |
| Khalifa | Those who believe are fighting for the cause of GOD, while those who disbelieve are fighting for the cause of tyranny. Therefore, you shall fight the devil's allies; the devil's power is nil. |
| Hilali/Khan | Those who believe, fight in the Cause of Allah, and those who disbelieve, fight in the cause of Taghoot (Satan, etc.). So fight you against the friends of Shaitan (Satan); Ever feeble indeed is the plot of Shaitan (Satan). |
| H/K/Saheeh | Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of ‹aghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak. |
| Malik | Those who are believers fight in the cause of Allah and those who are unbelievers fight in the cause of Taghut (forces of Satan): so fight against the helpers of Satan; surely, Satan’s crafty schemes are very weak.[76] |
| QXP | Believers fight in the Cause of Allah, that is, for the removal of tyranny and in self-defense (benign aggression). And the rejecters of the Truth fight in tyranny and for their selfish desire to oppress people (malignant aggression). So fight against those friends of Satan. Verily, Satan's plan is feeble because the selfish desire fails before the Divine Law of Requital. |
| Maulana Ali | Those who believe fight in the way of Allah, and those who disbelieve, fight in the way of the devil. So fight against the friends of the devil; surely the struggle of the devil is ever weak. |
| Free Minds | Those who believe fight in the cause of God, while those who reject fight in the cause of evil; so fight the supporters of the devil, for the planning of the devil is weak. |
| Qaribullah | And those who believe fight in the way of Allah, but those who disbelieve fight in the way of the idol. Therefore, fight against those guided by satan. Indeed, satan's guile is always weak. |
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| George Sale | They who believe fight for the religion of God; but they who believe not fight for the religion of Taghut. Fight therefore against the friends of Satan, for the stratagem of Satan is weak. |
| JM Rodwell | They who believe, fight on the path of God; and they who believe not, fight on the path of Thagout: Fight therefore against the friends of Satan. Verily craft of Satan shall be powerless! |
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| Asad | Those who have attained to faith fight in the cause of God, whereas those who are bent on denying the truth fight in the cause of the powers of evil. Fight, then, against those friends of Satan: verily, Satan's guile is weak indeed! |
an-Nisa' 004:077
| 4:77 الم تر الى الذين قيل لهم كفوا ايديكم واقيموا الصلاة واتوا الزكاة فلما كتب عليهم القتال اذا فريق منهم يخشون الناس كخشية الله او اشد خشية وقالوا ربنا لم كتبت علينا القتال لولا اخرتنا الى اجل قريب قل متاع الدنيا قليل والاخرة خير لمن اتقى ولاتظلمون فتيلا |
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| Transliteration | Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waal-akhiratu khayrun limani ittaqa wala tuthlamoona fateelan |
| Literal | Did you not see to those who were said to them: "Prevent/stop your hands and keep up the prayers, and give the charity." So when the fighting/killing was written/decreed on them, then a group from them fear the people, as God's fear, or stronger fear, and they said: "Our Lord, for what (did) You write/decree on us the fighting/killing, if only You delayed us to (a) near term/time." Say: "The present world's enjoyment (is) little, and the end (other life) (is) best to who feared and obeyed, and you do (will) not be caused injustice to/oppressed (as little as) a cleft in a seed ." |
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| Yusuf Ali | Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah: They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least! |
| Pickthal | Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone. |
| Arberry | Hast thou not regarded those to whom it was said, 'Restrain your hands, and perform the prayer, and pay the alms'? Then, as soon as fighting is prescribed for them, there is a party of them fearing the people as they would fear God, or with a greater fear, and they say, 'Our Lord, why hast thou prescribed fighting for us? Why not defer us to a near term?' Say: 'The enjoyment of this world is little; the world to come is better for him who fears God; you shall not be wronged a single date-thread.' |
| Shakir | Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate; but when fighting is prescribed for them, lo! a party of them fear men as they ought to have feared Allah, or (even) with a greater fear, and say: Our Lord! why hast Thou ordained fighting for us? Wherefore didst Thou not grant us a delay to a near end? Say: The provision of this world is short, and the hereafter is better for him who guards (against evil); and you shall not be wronged the husk of a date stone. |
| Sarwar | Have you not seen those who were told to stop fighting, to say their prayers, and pay the religious tax? When they were ordered to fight, some of them feared other men as much as or more than they feared God and so they said, "Lord, why have you ordered us to fight? If only you would give us a little time." (Muhammad), tell them, "The pleasures of the worldly life are trivial. The life hereafter is best for the pious ones. You will not be treated the slightest bit unjustly. |
| Khalifa | Have you noted those who were told, "You do not have to fight; all you need to do is observe the Contact Prayers (Salat) and give the obligatory charity (Zakat)," then, when fighting was decreed for them, they feared the people as much as they feared GOD, or even more? They said, "Our Lord, why did You force this fighting on us? If only You respite us for awhile!" Say, "The materials of this world are nil, while the Hereafter is far better for the righteous, and you never suffer the slightest injustice." |
| Hilali/Khan | Have you not seen those who were told to hold back their hands (from fighting) and perform As-Salat (IqamatasSalat), and give Zakat, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allah or even more. They say: "Our Lord! Why have you ordained for us fighting? Would that you had granted us respite for a short period?" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a datestone). |
| H/K/Saheeh | Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, [even] as much as a thread [inside a date seed]." |
| Malik | Have you not seen those who were told to restrain their hands from fighting, establish Salah (regular prayers) and pay Zakah (regular charity). Now when at length they are commanded to fight, lo! A group of them fear people as they should have feared Allah, or even more than that, and say: "Our Lord! Why have You ordered us to fight? Could you delay its implementation for a while?" Tell them: "The enjoyment of this worldly life is short, life of the hereafter is much better for those who fear Allah, and rest assured that you will not be wronged equal to the fiber of a date-stone.[77] |
| QXP | Have you seen those who have been told, "Curb your hands, and establish the Divine System and set up the just Economic Order?" But as soon as the Command came to fight, some of them feared men as they should have feared Allah, or even more. They say, "Our Lord! Why have You ordained fighting for us? If only You had granted us a little more delay!" Say, "Brief is the enjoyment of this world, whereas the life to come is the best for those who walk aright. None of you shall be wronged a hair's breadth." |
| Maulana Ali | Has thou not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate. But when fighting is prescribed for them, lo! a party of them fear men as they ought to fear Allah, or with a greater fear, and say: Our Lord, why has Thou ordained fighting for us? Wouldst Thou not grant us respite to a near term? Say: The enjoyment of this world is short, and the Hereafter is better for him who keeps his duty. And you shall not be wronged a whit. |
| Free Minds | Did you not see those who were told: "Restrain yourselves, and hold the contact-method, and contribute towards betterment." But when fighting was decreed for them, a group of them feared the people as much as they feared God or even more so. And they said: "Our Lord, why did You decree fighting for us? If only You would delay for us till another time." Say: "The enjoyment of this world is little, and the Hereafter is far better for those who are aware; you will not be wronged in the least." |
| Qaribullah | Have you not seen those to whom it has been said: 'Restrain your hands, establish your prayers and pay the obligatory charity. ' Then, as soon as fighting is written for them, there is a party of them fearing people as they would fear Allah, or with stronger fear. And they say: 'Our Lord, why have You written fighting for us, why not postpone us to a near term? ' Say: 'The pleasure of this life is little. The Everlasting Life is better for the cautious. You shall not be wronged a single tissue (of the fine skin that covers a date stone). |
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| George Sale | Hast thou not observed those unto whom it was said, withhold your hands from war, and be constant at prayers, and pay the legal alms? But when war is commanded them, behold, a part of them fear men as they should fear God, or with a greater fear, and say, O Lord, wherefore hast thou commanded us to go to war, and hast not suffered us to wait our approaching end? Say unto them. The provision of this life is but small; but the future shall be better for him who feareth God; and ye shall not be in the least injured at the day of judgement. |
| JM Rodwell | Hast thou not marked those to whom it was said, "Withhold your hands awhile from war; and observe prayer, and pay the stated alms." But when war is commanded them, lo! a portion of them fear men as with the fear of God, or with a yet greater fear, and say: |
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| Asad | ART THOU NOT aware of those who have been told, "Curb your hands, and be constant in prayer, and render the purifying dues"? But as soon as fighting [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth. |
an-Nisa' 004:078
| 4:78 اينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدة وان تصبهم حسنة يقولوا هذه من عند الله وان تصبهم سيئة يقولوا هذه من عندك قل كل من عندالله فمال هؤلاء القوم لايكادون يفقهون حديثا |
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| Transliteration | Aynama takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wa-in tusibhum hasanatun yaqooloo hathihi min AAindi Allahi wa-in tusibhum sayyi-atun yaqooloo hathihi min AAindika qul kullun min AAindi Allahi famali haola-i alqawmi la yakadoona yafqahoona hadeethan |
| Literal | Wherever you are, the death catches up/reaches you , and (even) if you were in towers/castles/constellations built/erected , and if a goodness strikes them, they say: "This (is) from at God." And if a sin/crime (harm) strikes them, they say: "This (is) from at you." Say: "All/each (are) from at God, so how those the nation, they almost do not understand an information/speech?" |
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| Yusuf Ali | "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah"; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact? |
| Pickthal | Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening? |
| Arberry | Wherever you may be, death will overtake you, though you should be in raised-up towers. And if a good thing visits them, they say, 'This is from God'; but if an evil thing visits them, they say, 'This is from thee.' Say: 'Everything is from God.' How is it with this people? They scarcely understand any tiding. |
| Shakir | Wherever you are, death will overtake you, though you are in lofty towers, and if a benefit comes to them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from you. Say: All is from Allah, but what is the matter with these people that they do not make approach to understanding what is told (them)? |
| Sarwar | Wherever you are, death will find you even if you hide yourselves in firmly constructed towers. Whenever people experience good fortune, they say that it is from God but whenever they experience misfortune, they say it is because of you, (Muhammad). Tell them, "Everything is from God." What is wrong with these people that they do not even try to understand? |
| Khalifa | Wherever you are, death will catch up with you, even if you live in formidable castles. When something good happens to them, they say, "This is from GOD," and when something bad afflicts them, they blame you. Say, "Everything comes from GOD." Why do these people misunderstand almost everything? |
| Hilali/Khan | "Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you (O Muhammad SAW)." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word? |
| H/K/Saheeh | Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah"; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement? |
| Malik | As for death, no matter where you may be, death is going to reach you even if you are in fortified towers. When such people are blessed with some benefit, they say: "This is from Allah;" but if they suffer a loss, they say: "this is because of you." O Muhammad tell them: "Everything is from Allah." What is the matter with these people that they do not understand a word?[78] |
| QXP | Wherever you may be, death will find you, even if you live in fortified castles. When something good happens to them, they say, "It is from Allah." And when affliction befalls them they say to each other, "This is from you O fellow-man!" Tell them, "All things happen according to Allah's Laws." What is amiss with these people, they understand not a thing? |
| Maulana Ali | Wherever you are, death will overtake you, though you are in towers, raised high. And if good befalls them, they say: This is from Allah; and if a misfortune befalls them, they say: This is from thee. Say: All is from Allah. But what is the matter with these people that they make no effort to understand anything? |
| Free Minds | Wherever you may be, death will find you, even if you are in fortified towers. If any good befalls them, they Say: "This is from God," and if any bad befalls them, they Say: "This is from you!" Say: "All is from God;" what is wrong with these people, they barely understand anything said! |
| Qaribullah | Wherever you are, death will overtake you, even if you shall be in the fortified, high towers. ' If bounty reaches them, they say: 'This is from Allah, ' but when evil hits them, they say: 'This is from you. ' Say to them: 'All is from Allah! ' What is the matter with this people that they scarcely understand any statement. |
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| George Sale | Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befall them, they say, this is from God; but if evil befall them, they say, this is from thee, O Mohammed: Say, all is from God; and what aileth these people, that they are so far from understanding what is said unto them? |
| JM Rodwell | Wherever ye be, death will overtake you-although ye be in lofty towers! If good fortune betide them, they say, "This is from God;" and if evil betide them, they say, "This is from thee." SAY: All is from God: But what hath come to these people that they ar |
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| Asad | Wherever you may be, death will overtake you - even though you be in towers raised high. "Yet, when a good thing happens to them, some [people] say, "This is from God," whereas when evil befalls them, they say, "This is from thee [O fellowman]!" Say: "All is from God." What, then, is amiss with these people that they are in no wise near to grasping the truth of what they are told? |
an-Nisa' 004:079
| 4:79 مااصابك من حسنة فمن الله ومااصابك من سيئة فمن نفسك وارسلناك للناس رسولا وكفى بالله شهيدا |
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| Transliteration | Ma asabaka min hasanatin famina Allahi wama asabaka min sayyi-atin famin nafsika waarsalnaka lilnnasi rasoolan wakafa biAllahi shaheedan |
| Literal | What struck you from a goodness, so (it is) from at God, and what struck you from a sin/crime (harm) so (it is) from your self, and We sent you to the people, (as) a messenger and enough with God, (as) a witness/present .57 |
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| Yusuf Ali | Whatever good, (O man!) happens to thee, is from Allah; but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as a messenger to (instruct) mankind. And enough is Allah for a witness. |
| Pickthal | Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger unto mankind and Allah is sufficient as Witness. |
| Arberry | Whatever good visits thee, it is of God; whatever evil visits thee is of thyself. And We have sent thee to men a Messenger; God suffices for a witness. |
| Shakir | Whatever benefit comes to you (O man!), it is from Allah, and whatever misfortune befalls you, it is from yourself, and We have sent you (O Prophet!), to mankind as a messenger; and Allah is sufficient as a witness. |
| Sarwar | Whatever good you may receive is certainly from God and whatever you suffer is from yourselves. We have sent you, (Muhammad), as a Messenger to people. God is a Sufficient witness to your truthfulness. |
| Khalifa | Anything good that happens to you is from GOD, and anything bad that happens to you is from you. We have sent you as a messenger to the people, and GOD suffices as witness. |
| Hilali/Khan | Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad SAW) as a Messenger to mankind, and Allah is Sufficient as a Witness. |
| H/K/Saheeh | What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muúammad], to the people as a messenger, and sufficient is Allah as Witness. |
| Malik | Whatever benefit comes to you O people, it is by Allah’s grace; and whatever loss you suffer, it is the result of your own doings. We have sent you, O Muhammad, as a Messenger to mankind. Allah is your All- Sufficient Witness.[79] |
| QXP | Allah never creates evil. Things and events have good and evil aspects. When you act according to the Law of Allah the results are pleasant, and when you act against the Law the results are unpleasant (42:30). So whatever good happens to you is from Allah, and whatever evil happens to you is from yourself. We have sent you as a Messenger to mankind and Allah is Sufficient as Witness. |
| Maulana Ali | Whatever good befalls thee (O man), it is from Allah, and whatever misfortune befalls thee, it is from thyself. And We have sent thee (O Prophet) to mankind as a Messenger. And Allah is sufficient as a witness. |
| Free Minds | Any good that befalls you is from God, and any bad that befalls you is from yourself. We have sent you as a messenger to the people and God is enough as a witness. |
| Qaribullah | Whatever good reaches you, it is from Allah, and whatever evil reaches you, it is from yourself. We have sent you (Prophet Muhammad) as a Messenger to humanity. Allah is sufficient for a Witness. |
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| George Sale | Whatever good befalleth thee, O man it is from God; and whatever evil befalleth thee, it is from thy self. We have sent thee an Apostle unto men, and God is a sufficient witness thereof. |
| JM Rodwell | Whatever good betideth thee is from God, and whatever betideth thee of evil is from thyself; and we have sent thee to mankind as an apostle: God is thy sufficing witness. |
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| Asad | Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself. AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does. |
an-Nisa' 004:080
| 4:80 من يطع الرسول فقد اطاع الله ومن تولى فما ارسلناك عليهم حفيظا |
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| Transliteration | Man yutiAAi alrrasoola faqad ataAAa Allaha waman tawalla fama arsalnaka AAalayhim hafeethan |
| Literal | And who obeys the messenger, so he obeyed God, and who turned away, so We did not send you on them (as) a protector . |
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| Yusuf Ali | He who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to watch over their (evil deeds). |
| Pickthal | Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them. |
| Arberry | Whosoever obeys the Messenger, thereby obeys God; and whosoever turns his back - We have not sent thee to be a watcher over them. |
| Shakir | Whoever obeys the Messenger, he indeed obeys Allah, and whoever turns back, so We have not sent you as a keeper over them. |
| Sarwar | One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you. |
| Khalifa | Whoever obeys the messenger is obeying GOD. As for those who turn away, we did not send you as their guardian. |
| Hilali/Khan | He who obeys the Messenger (Muhammad SAW), has indeed obeyed Allah, but he who turns away, then we have not sent you (O Muhammad SAW) as a watcher over them. |
| H/K/Saheeh | He who obeys the Messenger has obeyed Allah; but those who turn away We have not sent you over them as a guardian. |
| Malik | Anyone who obeys the Messenger, in fact, obeys Allah. As for those who pay no heed, they should know that We have not sent you as a taskmaster over them.[80] |
| QXP | Whoever obeys the Messenger, automatically obeys Allah since he rules by the Book of Allah (5:44). But if they turn away, We have not sent you as a watcher over them. |
| Maulana Ali | Whoever obeys the Messenger, he indeed obeys Allah. And whoever turns away, We have not sent thee as a keeper over them. |
| Free Minds | Whoever obeys the messenger has obeyed God; and whoever turns away, We have not sent you as a guardian over them. |
| Qaribullah | Whosoever obeys the Messenger, indeed he has obeyed Allah. As for those who turn away, We have not sent you to be their protector. |
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| George Sale | Whoever obeyeth the Apostle, obeyeth God; and whoever turneth back, we have not sent thee to be a keeper over them. |
| JM Rodwell | Whoso obeyeth the Apostle, in so doing obeyeth God: and as to those who turn back from thee, we have not sent thee to be their keeper. |
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| Asad | Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent thee to be their keeper. |
an-Nisa' 004:081
| 4:81 ويقولون طاعة فاذا برزوا من عندك بيت طائفة منهم غير الذي تقول والله يكتب مايبيتون فاعرض عنهم وتوكل على الله وكفى بالله وكيلا |
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| Transliteration | Wayaqooloona taAAatun fa-itha barazoo min AAindika bayyata ta-ifatun minhum ghayra allathee taqoolu waAllahu yaktubu ma yubayyitoona faaAArid AAanhum watawakkal AAala Allahi wakafa biAllahi wakeelan |
| Literal | And they say: "Obedience." So if they emerged from at you, a group from them schemed at night other than what you say, and God writes what they scheme at night, so oppose/turn away from them and rely/depend on God, and enough with God (as) a guardian/protector. |
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| Yusuf Ali | They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs. |
| Pickthal | And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee. |
| Arberry | They say, 'Obedience'; but when they sally forth from thee, a party of them meditate all night on other than what thou sayest. God writes down their meditations; so turn away from them, and put thy trust in God; God suffices for a guardian. |
| Shakir | And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. |
| Sarwar | They proclaim obedience to you but as soon as they leave at night, a group of them make secret plans to do the contrary of what you have told them to do. God keeps the record of their nocturnal plans. Therefore, leave them alone and put your trust in God; He is Sufficient for you as your Guardian. |
| Khalifa | They pledge obedience, but as soon as they leave you, some of them harbor intentions contrary to what they say. GOD records their innermost intentions. You shall disregard them, and put your trust in GOD. GOD suffices as an advocate. |
| Hilali/Khan | They say: "We are obedient," but when they leave you (Muhammad SAW), a section of them spend all night in planning other than what you say. But Allah records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allah. And Allah is Ever AllSufficient as a Disposer of affairs. |
| H/K/Saheeh | And they say, [We pledge] obedience. But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah. And sufficient is Allah as Disposer of affairs. |
| Malik | They will say: "We are at your service!" Yet when they leave you, some of them meet together secretly at night to plot against what you have said. Allah notes down all their plots. Therefore, leave them alone and put your trust in Allah. Allah is your all sufficient trustee.[81] |
| QXP | They express verbal allegiance to the System, "It is Obedience!" But when they go away from you a party of them spends the night in planning against the Belief System you preach. They discuss ways to corrupt the Message. Allah records what they plan by night. Ignore them, go ahead with your Program and trust in Allah (6:107). Allah is Sufficient as Guardian. |
| Maulana Ali | And they say: Obedience. But when they go out from thy presence, a party of them plan by night doing otherwise than what thou sayest. And Allah writes down what they plan by night, so turn aside from them and trust in Allah. And Allah is sufficient as having charge of affairs. |
| Free Minds | And they Say: "Obedience," but when they emerge from you a group of them prepares for other that what you have said, and God records what they planned. So turn away from them and put your trust in God. God is enough for your trust. |
| Qaribullah | They say, 'Obedience, ' but as soon as they leave you, a party of them hide other than what they said. Allah writes down what they hide. So turn away from them, and rely on Allah. Allah is sufficient for a Guardian. |
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| George Sale | They say, obedience: Yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but God shall write down what they meditate by night: Therefore let them alone, and trust in God, for God is a sufficient protector. |
| JM Rodwell | Moreover, they say: "Obedience!" but when they come forth from thy presence, a party of them brood by night over other than thy words; but God writeth down what they brood over: therefore separate thyself from them, and put thou thy trust in God. is a suff |
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| Asad | And they say, "We do pay heed unto thee" - but when they leave thy presence, some of them devise, in the dark of night, [beliefs] other than thou art voicing; and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place thy trust in God: for none is as worthy of trust as God. |
an-Nisa' 004:082
| 4:82 افلا يتدبرون القران ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا |
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| Transliteration | Afala yatadabbaroona alqur-ana walaw kana min AAindi ghayri Allahi lawajadoo feehi ikhtilafan katheeran |
| Literal | So do they not consider The Koran, and if (it) were from at other than God, they would have found in it much difference/disagreement. |
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| Yusuf Ali | Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. |
| Pickthal | Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity. |
| Arberry | What, do they not ponder the Koran? If it had been from other than God surely they would have found in it much inconsistency. |
| Shakir | Do they not then meditate on the Quran? And if it were from any other than Allah, they would have found in it many a discrepancy. |
| Sarwar | Will they not ponder on the Quran? Had it not come from someone other than God, they would have certainly found therein many contradictions. |
| Khalifa | Why do they not study the Quran carefully? If it were from other than GOD, they would have found in it numerous contradictions. |
| Hilali/Khan | Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions. |
| H/K/Saheeh | Then do they not reflect upon the Qurâ an? If it had been from [any] other than Allah, they would have found within it much contradiction. |
| Malik | Why don’t they research the Qur’an? Don’t they realize that if it was from someone other than Allah, they would find many discrepancies in it.[82] |
| QXP | Will they not then, try to understand this Qur'an? If it were from other than Allah they would surely have found in it much contradiction. |
| Maulana Ali | Will they not then meditate on the Qur’an? And if it were from any other than Allah, they would have found in it many a discrepancy. |
| Free Minds | Do they not reflect on the Quran? If it was from any other than God they would have found it very different. |
| Qaribullah | Will they not contemplate upon the Koran? If it had been from other than Allah, they would surely have found in it many contradictions. |
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| George Sale | Do they not attentively consider the Koran? If it had been from any besides God, they would certainly have found therein many contradictions. |
| JM Rodwell | Can they not consider the Koran? Were it from any other than God, they would surely have found in it many contradictions. |
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| Asad | Will they not, then, try to understand this Qur'an? Had it issued from any but God, they would surely have found in it many an inner contradiction! |
an-Nisa' 004:083
| 4:83 واذا جاءهم امر من الامن او الخوف اذاعوا به ولو ردوه الى الرسول والى اولى الامر منهم لعلمه الذين يستنبطونه منهم ولولا فضل الله عليكم ورحمته لاتبعتم الشيطان الا قليلا |
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| Transliteration | Wa-itha jaahum amrun mina al-amni awi alkhawfi athaAAoo bihi walaw raddoohu ila alrrasooli wa-ila olee al-amri minhum laAAalimahu allatheena yastanbitoonahu minhum walawla fadlu Allahi AAalaykum warahmatuhu laittabaAAtumu alshshaytana illa qaleelan |
| Literal | And if a matter/affair from the safety/security or the fear came to them, they spread/circulated with it, and if they returned it to the messenger and to (those) of the order/command from them; those who from them conclude/discover (understand) it would have known it (E), and where it not for God's grace/favour/blessing on you, and His mercy, you would have followed the devil, except a few (from you). |
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| Yusuf Ali | When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan. |
| Pickthal | And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you). |
| Arberry | When there comes to them a matter, be it of security or fear, they broadcast it; if they had referred it to the Messenger and to those in authority among them, those of them whose task it is to investigate would have known the matter. And but for the bounty of God to you, and His mercy, you would surely have followed Satan, except a few. |
| Shakir | And when there comes to them news of security or fear they spread it abroad; and if they had referred it to the Messenger and to those in authority among them, those among them who can search out the knowledge of it would have known it, and were it not for the grace of Allah upon you and His mercy, you would have certainly followed the Shaitan save a few |
| Sarwar | When they receive any news of peace or war, they announce it in public. Had they told it to the Messenger or to their (qualified) leaders, they could have used that information more properly. Were it not for the favor and mercy of God, all but a few of them would have followed Satan. |
| Khalifa | When a rumor that affects security comes their way, they spread it. Had they referred it to the messenger, and those in charge among them, those who understand these matters would have informed them. If it were not for GOD's grace towards you, and His mercy, you would have followed the devil, except a few. |
| Hilali/Khan | When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. |
| H/K/Saheeh | And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few. |
| Malik | Whenever they hear news of peace or of danger, they spread it quickly; but if they would report it to the Messenger and to the responsible people in the community, it would come to the knowledge of those who could draw the right conclusions. If it had not been for Allah’s grace and mercy, all of you with the exception of a few, would have followed Satan.[83] |
| QXP | The Book of Allah provides easy and practical social guidance. There are people who spread rumors pertaining to safety or fear. Those who hear rumors shall refer the matter concerning public safety and threat, to the Messenger and the government officials. Those who are engaged in obtaining intelligence will indeed know what to do with it. Had it not been for the Bounty of Allah and His Mercy, most of you would still be following the Satanic elements. |
| Maulana Ali | But if any news of security or fear comes to them, they spread it abroad. And if they had referred it to the Messenger and to those in authority among them, those of them who can search out knowledge of it would have known it. And were it not for the grace of Allah upon you and His mercy, you would certainly have followed the devil save a few. |
| Free Minds | And if any matter regarding security, or fear, comes to them they make it publicly known, but if they had referred it to the messenger and to those entrusted from them then it would have been known by those who studied it from them. And had it not been for God's grace upon you and His mercy, you would have followed the devil, except for a few. |
| Qaribullah | When a matter comes to them, be it of security or fear, they broadcast it, whereas if they returned it to the Messenger and to those in authority among them, those of them whose task is to research it would have known it. If it was not for the Bounty of Allah and His Mercy, all but a few of you would have followed satan. |
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| George Sale | When any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the Apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform themselves thereof from the Apostle and his chiefs. And if the favour of God and his mercy had not been upon you, ye had followed the devil, except a few of you. |
| JM Rodwell | And when tidings, either of security or alarm, reach them, they tell them abroad; but if they would report them to the apostle, and to those who are in authority among them, those who desire information would learn it from them. But for the goodness and me |
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| Asad | AND IF any [secret] matter pertaining to peace or war comes within their ken, they spread it abroad - whereas, if they would but refer it unto the Apostle and unto those from among the believers who have been entrusted with authority, such of them as are engaged in obtaining intelligence would indeed know [what to do with] it And but for God's bounty towards you, and His grace, all but a few of you would certainly have followed Satan. |
an-Nisa' 004:084
| 4:84 فقاتل في سبيل الله لاتكلف الا نفسك وحرض المؤمنين عسى الله ان يكف باس الذين كفروا والله اشد باسا واشد تنكيلا |
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| Transliteration | Faqatil fee sabeeli Allahi la tukallafu illa nafsaka waharridi almu/mineena AAasa Allahu an yakuffa ba/sa allatheena kafaroo waAllahu ashaddu ba/san waashaddu tankeelan |
| Literal | So fight/kill in God's sake, you are not burdened/imposed upon except (with) your self, and instigate/urge/encourage the believers, maybe that God prevents/stops those who disbelieved's might/power, and God (is) stronger power/might, and stronger severe exemplary punishment. |
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| Yusuf Ali | Then fight in Allah's cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment. |
| Pickthal | So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment. |
| Arberry | So do thou fight in the way of God; thou art charged only with thyself. And urge on the believers; haply God will restrain the unbelievers' might; God is stronger in might, more terrible in punishing. |
| Shakir | Fight then in Allah's way; this is not imposed on you except In relation to yourself, and rouse the believers to ardor maybe Allah will restrain the fighting of those who disbelieve and Allah is strongest in prowess and strongest to give an exemplary punishment. |
| Sarwar | Thus, (Muhammad), fight for the cause of God. You are only responsible for yourself. Rouse the believers and perhaps God will stop the evil designs of the unbelievers. God's punishment and retribution is the most severe. |
| Khalifa | You shall fight for the cause of GOD; you are responsible only for your own soul, and exhort the believers to do the same. GOD will neutralize the power of those who disbelieve. GOD is much more powerful, and much more effective. |
| Hilali/Khan | Then fight (O Muhammad SAW) in the Cause of Allah, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you), it may be that Allah will restrain the evil might of the disbelievers. And Allah is Stronger in Might and Stronger in punishing. |
| H/K/Saheeh | So fight, [O Muúammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment. |
| Malik | Therefore, O Muhammad, fight in the path of Allah, you are accountable for no one except for yourself. Urge the believers to fight, it may be that Allah will overthrow the might of the unbelievers, for Allah is the strongest in might and severe in punishment.[84] |
| QXP | O Messenger! Fight in the Cause of Allah. You are responsible only for your own actions. While conveying the Revelation is your prime duty, you also teach the believers wisdom, knowledge and self-development by serving humanity (2:151). Therefore, inspire the believers to overcome all fear of death. Allah may well restrain the fury of the unbelievers who are bent upon destroying the System. Allah is Strongest in Might, Strict in Restraining. |
| Maulana Ali | Fight then in Allah’s way -- thou art not responsible except for thyself; and urge on the believers. It may be that Allah will restrain the fighting of those who disbelieve. And Allah is stronger in prowess and stronger to give exemplary punishment. |
| Free Minds | So fight in the cause of God; you are not responsible except for yourself. And enjoin the believers: "Perhaps God will put a stop to the might of those who disbelieved." And God is far Mightier and far more Punishing. |
| Qaribullah | Therefore, fight in the way of Allah. You are only responsible for yourself. Urge the believers on, in order that Allah may restrain the might of those who disbelieve. Allah is stronger in might, and stronger in punishment. |
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| George Sale | Fight therefore for the religion of God, and oblige not any to what is difficult, except thy self; however excite the faithful to war, perhaps God will restrain the courage of the unbelievers; for God is stronger than they, and more able to punish. |
| JM Rodwell | Fight, therefore, on God's path: lay not burdens on any but thyself; and stir up the faithful. The might of the infidels haply will god restrain, for God is the stronger in prowess, and the stronger to punish. |
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| Asad | Fight thou, then, in God's cause - since thou art but responsible for thine own self - and inspire the believers to overcome all fear of death. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter. |
an-Nisa' 004:085
| 4:85 من يشفع شفاعة حسنة يكن له نصيب منها ومن يشفع شفاعة سيئة يكن له كفل منها وكان الله على كل شئ مقيتا |
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| Transliteration | Man yashfaAA shafaAAatan hasanatan yakun lahu naseebun minha waman yashfaAA shafaAAatan sayyi-atan yakun lahu kiflun minha wakana Allahu AAala kulli shay-in muqeetan |
| Literal | Who mediates a good mediation, for him is a share from it, and who mediates a bad/evil mediation, for him is a share from it, and God was/is on every thing providing. |
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| Yusuf Ali | Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things. |
| Pickthal | Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things. |
| Arberry | Whoso intercedes with a good intercession shall receive a share of it; whosoever intercedes with a bad intercession, he shall receive the like of it; God has power over everything. |
| Shakir | Whoever joins himself (to another) in a good cause shall have a share of it, and whoever joins himself (to another) in an evil cause shall have the responsibility of it, and Allah controls all things. |
| Sarwar | Whoever intercedes for a good purpose will receive his share of the reward but the intercession for an evil purpose only adds more to one's burden. God has control over all things. |
| Khalifa | Whoever mediates a good deed receives a share of the credit thereof, and whoever mediates an evil work, incurs a share thereof. GOD controls all things. |
| Hilali/Khan | Whosoever intercedes for a good cause will have the reward thereof, and whosoever intercedes for an evil cause will have a share in its burden. And Allah is Ever All-Able to do (and also an All-Witness to) everything. |
| H/K/Saheeh | Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper. |
| Malik | Anyone who intercedes for a good cause shall have a share in it, and anyone who intercedes for an evil cause shall also get a share in its burden. Allah has control over everything.[85] |
| QXP | Whoever rallies to a cause that benefits people shall have a share in its blessings, and whoever rallies to a cause that creates injustice, shall be answerable for his part in it. Allah is Watcher over everything. |
| Maulana Ali | Whoever intercedes in a good cause has a share of it, and whoever intercedes in an evil cause has a portion of it. And Allah is ever Keeper over all things. |
| Free Minds | Whoever intercedes a good intercession, he will have a reward of it; and whoever intercedes an evil intercession, he will receive a share of it. And God has control over all things. |
| Qaribullah | Whosoever intercedes with a good intercession shall receive a share of it, and whosoever intercedes with a bad intercession shall receive a portion of it. Allah has power over all things. |
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| George Sale | He who intercedeth between men with a good intercession shall have a portion thereof; and he who intercedeth with an evil intercession shall have a portion thereof; for God overlooketh all things. |
| JM Rodwell | He who shall mediate between men for a good purpose shall be the gainer by it. But he who shall mediate with an evil mediation shall reap the fruit of it. And God keepeth watch over everything. |
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| Asad | Whoever rallies to a good cause shall have a share in its blessings; and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything. |
an-Nisa' 004:086
| 4:86 واذا حييتم بتحية فحيوا باحسن منها او ردوها ان الله كان على كل شئ حسيبا |
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| Transliteration | Wa-itha huyyeetum bitahiyyatin fahayyoo bi-ahsana minha aw ruddooha inna Allaha kana AAala kulli shay-in haseeban |
| Literal | And if you were greeted with a greeting, so greet with better from (than) it, or return it, that God was/is on every thing counting/calculating. |
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| Yusuf Ali | When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things. |
| Pickthal | When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things. |
| Arberry | And when you are greeted with a greeting greet with a fairer than it, or return it; surely God keeps a watchful count over everything. |
| Shakir | And when you are greeted with a greeting, greet with a better (greeting) than it or return it; surely Allah takes account of all things. |
| Sarwar | Answer a greeting in kinder words than those said to you in the greeting or at least as kind. God keeps account of all things. |
| Khalifa | When greeted with a greeting, you shall respond with a better greeting or at least an equal one. GOD reckons all things. |
| Hilali/Khan | When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allah is Ever a Careful Account Taker of all things. |
| H/K/Saheeh | And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant. |
| Malik | When anyone greets you in a courteous manner, let your greetings be better than his - or at least return the same. Allah keeps account of everything.[86] |
| QXP | Good deeds that contribute to the well being of the society begin with kindness (2:177). When someone greets you, respond with similar or more courteous greetings. Allah reckons all things. Anyone who contributes towards peace and betterment of life, do as much or better for him. |
| Maulana Ali | And when you are greeted with a greeting, greet with one better than it, or return it. Surely Allah ever takes account of all things. |
| Free Minds | And if you are greeted with a greeting, then return an even better greeting or return the same. God is Reckoning over all things. |
| Qaribullah | And when you are greeted with a greeting, greet with better than it, or return it. Allah is the Reckoner of all things. |
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| George Sale | When ye are saluted with a salutation, salute the person with a better salutation, or at least return the same; for God taketh an account of all things. |
| JM Rodwell | If ye are greeted with a greeting, then greet ye with a better greeting, or at least return it: God taketh count of all things. |
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| Asad | But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof. Verily, God keeps count indeed of all things. |
an-Nisa' 004:087
| 4:87 الله لااله الا هو ليجمعنكم الى يوم القيامة لاريب فيه ومن اصدق من الله حديثا |
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| Transliteration | Allahu la ilaha illa huwa layajmaAAannakum ila yawmi alqiyamati la rayba feehi waman asdaqu mina Allahi hadeethan |
| Literal | God, no God except He/Him, He will gather/collect you (E) to the Resurrection Day, no doubt/suspicion in it; and who (is) more truthful from (than) God (in) an information/speech? |
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| Yusuf Ali | Allah! There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah's? |
| Pickthal | Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah? |
| Arberry | God -- there is no god but He. He will surely gather you to the Resurrection Day, no doubt of it. And who is truer in tidings than God? |
| Shakir | Allah, there is no god but He-- He will most certainly gather you together on the resurrection day, there is no doubt in it; and who is more true in word than Allah? |
| Sarwar | God exists. He is the only Lord. He will gather you all together on the Day of Judgment which will certainly come. Who is more truthful than God? |
| Khalifa | GOD: there is no god except He. He will surely summon you on the Day of Resurrection - the inevitable day. Whose narration is more truthful than GOD's? |
| Hilali/Khan | Allah! La ilaha illa Huwa (none has the right to be worshipped but He). Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah? |
| H/K/Saheeh | Allah there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement. |
| Malik | Allah! There is no god besides Him. He will certainly gather you all together on the Day of Resurrection; there is no doubt in it, and who can be more truthful in his words than Allah?[87] |
| QXP | Allah! There is no god but He. He will summon all of you on the Day of Resurrection about the advent of which there is no doubt. Who can tell you a more reliable HADITH (saying) than Allah? |
| Maulana Ali | Allah, there is no god but He -- He will certainly gather you together on the Resurrection day, there is no doubt in it. And who is more true in word than Allah? |
| Free Minds | God, there is no god but He. He will gather you for the Day of Resurrection in which there is no doubt. Who is more truthful in saying than God? |
| Qaribullah | Allah, there is no god except He. He will gather you to the Resurrection Day, there is no doubt in it. And who is truer in statement than Allah? |
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| George Sale | God! There is no God but He; He will surely gather you together on the day of resurrection; there is no doubt of it: And who is more true than God in what he saith? |
| JM Rodwell | God! there is no god but He! He will certainly assemble you on the day of resurrection. There is no doubt of it. And whose word is more true than God's? |
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| Asad | God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God's? |
an-Nisa' 004:088
| 4:88 فمالكم في المنافقين فئتين والله اركسهم بما كسبوا اتريدون ان تهدوا من اضل الله ومن يضلل الله فلن تجد له سبيلا |
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| Transliteration | Fama lakum fee almunafiqeena fi-atayni waAllahu arkasahum bima kasaboo atureedoona an tahdoo man adalla Allahu waman yudlili Allahu falan tajida lahu sabeelan |
| Literal | So what for you (so why are you being divided) two groups in (regarding) the hypocrites? And God set them back because (of) what they gathered, do you want that to guide who God misguided? And who God misguides, so you will not find for him a path/means. |
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| Yusuf Ali | Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. |
| Pickthal | What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O MUhammad) canst not find a road. |
| Arberry | How is it with you, that you are two parties touching the hypocrites, and God has overthrown them for what they earned? What, do you desire to guide him whom God has led astray? Whom God leads astray, thou wilt not find for him a way. |
| Shakir | What is the matter with you, then, that you have become two parties about the hypocrites, while Allah has made them return (to unbelief) for what they have earned? Do you wish to guide him whom Allah has caused to err? And whomsoever Allah causes to err, you shall by no means find a way for him. |
| Sarwar | Why are you divided into two different parties concerning the hypocrites, when God Himself has turned them to disbelief because of their misdeeds. Do you want to guide those whom God has caused to go astray? You cannot find guidance for those whom God has made to err. |
| Khalifa | Why should you divide yourselves into two groups regarding hypocrites (among you)? GOD is the one who condemned them because of their own behavior. Do you want to guide those who are sent astray by GOD? Whomever GOD sends astray, you can never find a way to guide them. |
| Hilali/Khan | Then what is the matter with you that you are divided into two parties about the hypocrites? Allah has cast them back (to disbelief) because of what they have earned. Do you want to guide him whom Allah has made to go astray? And he whom Allah has made to go astray, you will never find for him any way (of guidance). |
| H/K/Saheeh | What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray never will you find for him a way [of guidance]. |
| Malik | What is the matter with you, why are you divided into two groups concerning the hypocrites, while Allah has cast them off on account of their misdeeds? Do you wish to guide those whom Allah has confounded? Whomever Allah has confounded you cannot find a way for them to be guided.[88] |
| QXP | How could you be of two minds about the hypocrites, seeing that Allah has disowned them because of their own guilt? Can you guide anyone against Allah's Law of Guidance? You can never find a way of enlightenment for those who violate the Divine Laws of Guidance: (Open mind, freedom from prejudice, arrogance, and blind following; use of the faculties of perception and reasoning (7:173), (7:179), (17:36), (27:80-81), (30:22), (37:113), (40:35), (56:79.) |
| Maulana Ali | Why should you, then, be two parties in relation to the hypocrites while Allah has made them return (to disbelief) for what they have earned? Do you desire to guide him whom Allah leaves in error? And whomsoever Allah leaves in error thou canst not find a way for him. |
| Free Minds | What is the matter with you that you are divided into two groups over the hypocrites, while God has regressed them for what they have earned? Do you want to guide those whom God misguides? Whoever God causes to be misguided, you will never find for him a way. |
| Qaribullah | What is the matter with you that you are two parties concerning the hypocrites when Allah has overthrown them for what they earned? Would you desire to guide those whom Allah has caused to be led astray? Whosoever Allah leads astray, you will not find for him a way. |
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| George Sale | Why are ye divided concerning the ungodly into two parties; since God hath overturned them for what they have committed? Will ye direct him whom God hath led astray; since for him whom God shall lead astray, thou shalt find no true path? |
| JM Rodwell | Why are ye two parties on the subject of the hypocrites, when God hath cast them off for their doings? Desire ye to guide those whom god hath led astray? But for him whom God leadeth astray, thou shalt by no means find a pathway. |
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| Asad | How, then, could you be of two minds about the hypocrites, seeing that God [Himself] has disowned them because of their guilt? Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way? |
an-Nisa' 004:089
| 4:89 ودوا لو تكفرون كما كفروا فتكونون سواء فلا تتخذوا منهم اولياء حتى يهاجروا في سبيل الله فان تولوا فخذوهم واقتلوهم حيث وجدتموهم ولاتتخذوا منهم وليا ولانصيرا |
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| Transliteration | Waddoo law takfuroona kama kafaroo fatakoonoona sawaan fala tattakhithoo minhum awliyaa hatta yuhajiroo fee sabeeli Allahi fa-in tawallaw fakhuthoohum waoqtuloohum haythu wajadtumoohum wala tattakhithoo minhum waliyyan wala naseeran |
| Literal | They wished/loved if you disbelieve, as they disbelieved, so you become equal/alike. So do not take from them allies , until they emigrate in God's sake, so if they turned away, so take/punish them and fight/kill them, where/when you found them, and do not take from them an ally , and nor a supporter/savior. |
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| Yusuf Ali | They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;- |
| Pickthal | They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them, |
| Arberry | They wish that you should disbelieve as they disbelieve, and then you would be equal; therefore take not to yourselves friends of them, until they emigrate in the way of God; then, if they turn their backs, take them, and slay them wherever you find them; take not to yourselves any one of them as friend or helper |
| Shakir | They desire that you should disbelieve as they have disbelieved, so that you might be (all) alike; therefore take not from among them friends until they fly (their homes) in Allah's way; but if they turn back, then seize them and kill them wherever you find them, and take not from among them a friend or a helper. |
| Sarwar | They wish you to become unbelievers as they themselves are. Do not establish friendship with them until they have abandoned their homes for the cause of God. If they betray you, seize them and slay them wherever you find them. Do not establish friendship with them or seek their help |
| Khalifa | They wish that you disbelieve as they have disbelieved, then you become equal. Do not consider them friends, unless they mobilize along with you in the cause of GOD. If they turn against you, you shall fight them, and you may kill them when you encounter them in war. You shall not accept them as friends, or allies. |
| Hilali/Khan | They wish that you reject Faith, as they have rejected (Faith), and thus that you all become equal (like one another). So take not Auliya (protectors or friends) from them, till they emigrate in the Way of Allah (to Muhammad SAW). But if they turn back (from Islam), take (hold) of them and kill them wherever you find them, and take neither Auliya (protectors or friends) nor helpers from them. |
| H/K/Saheeh | They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper. |
| Malik | Their real wish is to see that you become a disbeliever, as they themselves have disbelieved, so that you may become exactly like them. So you should not take friends from their ranks unless they immigrate in the way of Allah; and if they do not, seize them and kill them wherever you find them, and do not take any of them as protectors or helpers.[89] |
| QXP | These hypocrites wish that you reject Belief and become like them. Do not consider them friends unless they practically demonstrate that they have changed, and move along with you in the Way of Allah. But if they persist in their behavior of being with you in word, and against you in action, they are more dangerous than your open enemies. Then subdue them regardless of which group they belong to, and choose no friend or helper from among them. |
| Maulana Ali | They long that you should disbelieve as they have disbelieved so that you might be on the same level; so take not from among them friends until they flee (their homes) in Allah’s way. Then if they turn back (to hostility), seize them and kill them wherever you find them, and take no friend nor helper from among them, |
| Free Minds | They hope that you would reject as they rejected, then you would be the same. Do not take any of them as allies until they emigrate in the cause of God. If they turn away, then take them and kill them where you find them; and do not take from them any ally or supporter. |
| Qaribullah | They wish that you would disbelieve as they disbelieve, and then you would be equal. Therefore, do not take a guide from them until they emigrate in the way of Allah. Then, if they turn back take them and kill them wherever you find them. Do not take them for guides or helpers, |
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| George Sale | They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of God; and if they turn back from the faith, take them, and kill them where-ever ye find them; and take no friend from among them, nor any helper, |
| JM Rodwell | They desire that ye should be infidels as they are infidels, and that ye should be alike. Take therefore none of them for friends, till they have fled their homes for the cause of God. If they turn back, then seize them, and slay them wherever ye find them |
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| Asad | They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them for your ally or giver of succour, |
an-Nisa' 004:090
| 4:90 الا الذين يصلون الى قوم بينكم وبينهم ميثاق او جاؤوكم حصرت صدورهم ان يقاتلوكم او يقاتلوا قومهم ولو شاء الله لسلطهم عليكم فلقاتلوكم فان اعتزلوكم فلم يقاتلوكم والقوا اليكم السلم فما جعل الله لكم عليهم سبيلا |
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| Transliteration | Illa allatheena yasiloona ila qawmin baynakum wabaynahum meethaqun aw jaookum hasirat sudooruhum an yuqatilookum aw yuqatiloo qawmahum walaw shaa Allahu lasallatahum AAalaykum falaqatalookum fa-ini iAAtazalookum falam yuqatilookum waalqaw ilaykumu alssalama fama jaAAala Allahu lakum AAalayhim sabeelan |
| Literal | Except those who reach to (a) nation between you and between them (is) a) covenant (treaty), or they came to you, their chests (are) restricted/depressed , that they fight/kill you, or they fight/kill their nation, and if God wanted/willed, He would have empowered them on you, so they would have fought/killed you (P), so if they separated/isolated themselves from you , so they did not fight/kill you, and they threw (offered) to you the peace/surrender , so God did not make for you on them a path/means. |
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| Yusuf Ali | Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them). |
| Pickthal | Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them. |
| Arberry | except those that betake themselves to a people who are joined with you by a compact, or come to you with breasts constricted from fighting with you or fighting their people. Had God willed, He would have given them authority over you, and then certainly they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns not any way to you against them. |
| Shakir | Except those who reach a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people; and if Allah had pleased, He would have given them power over you, so that they should have certainly fought you; therefore if they withdraw from you and do not fight you and offer you peace, then Allah has not given you a way against them. |
| Sarwar | except with those who attach themselves to your allies or come to you with no desire to fight you or their own people. God could have given them power to fight you. Thus, if they retreat, stop fighting and come forward expressing faith in Islam God will not allow you to fight them. |
| Khalifa | Exempted are those who join people with whom you have signed a peace treaty, and those who come to you wishing not to fight you, nor fight their relatives. Had GOD willed, He could have permitted them to fight against you. Therefore, if they leave you alone, refrain from fighting you, and offer you peace, then GOD gives you no excuse to fight them. |
| Hilali/Khan | Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allah willed, indeed He would have given them power over you, and they would have fought you. So if they withdraw from you, and fight not against you, and offer you peace, then Allah has opened no way for you against them. |
| H/K/Saheeh | Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them. |
| Malik | The exception to this is for those who take refuge with your allies or come over to you because their hearts restrain them both from fighting against you and from fighting against their own people. If Allah had wanted, He would have given them power over you and they might easily have fought against you; therefore, if they withdraw from you and cease their hostility and offer you peace, in that case Allah has not granted you permission to fight against them.[90] |
| QXP | Fight not the hypocrites who join a people with whom you have signed a peace treaty. And fight not those who come to you wishing not to fight you or their believing relatives. Had Allah willed they could have fought against you. Therefore, if they leave you alone, and offer you peace, Allah has opened no way for you but the way of peace. Your prime duty remains the establishment and defense of the Divine Order in which there is no room for revenge (24:22). |
| Maulana Ali | Except those who join a people between whom and you there is an alliance, or who come to you, their hearts shrinking from fighting you or fighting their own people. And if Allah had pleased, He would have given them power over you, so that they would have fought you. So if they withdraw from you and fight you not and offer you peace, then Allah allows you no way against them. |
| Free Minds | Except for those who reach a people between whom you have a covenant, or if they come to you with a reluctance in their chests to fight you or to fight their own people. Had God willed He would have given them strength and they would have fought you. But if they retire from you, and did not fight you, and they offer you peace; then God does not make for you a way against them. |
| Qaribullah | except those who join to a nation in which there is between you and them a treaty, or they come to you with their chests constricted from fighting you or fighting their nation. Had Allah willed, He would have given them power over you, and then they would have certainly fought you. Therefore, if they keep away from you and do not fight you, offering you peace, then Allah does not make any way for you against them. |
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| George Sale | except those who go unto a people who are in alliance with you, or those who come unto you, their hearts forbidding them either to fight against you, or to fight against their own people. And if God pleased He would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, God doth not allow you to take or kill of them. |
| JM Rodwell | Except those who shall seek and asylum among your allies, and those who come over to you-their hearts forbidding them to make war on you, or to make war on their own people. Had God pleased, he would have given them power against you, and they would have m |
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| Asad | unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you. Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them. |
an-Nisa' 004:091
| 4:91 ستجدون اخرين يريدون ان يامنوكم ويامنوا قومهم كلما ردوا الى الفتنة اركسوا فيها فان لم يعتزلوكم ويلقوا اليكم السلم ويكفوا ايديهم فخذوهم واقتلوهم حيث ثقفتموهم واولئك جعلنا لكم عليهم سلطانا مبينا |
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| Transliteration | Satajidoona akhareena yureedoona an ya/manookum waya/manoo qawmahum kulla ma ruddoo ila alfitnati orkisoo feeha fa-in lam yaAAtazilookum wayulqoo ilaykumu alssalama wayakuffoo aydiyahum fakhuthoohum waoqtuloohum haythu thaqiftumoohum waola-ikum jaAAalna lakum AAalayhim sultanan mubeenan |
| Literal | You will find others, they want that they (be) secured by you (have peace with you), and they be trusted/secured (by) their nation, whenever they are returned to the treason , they were made to be set back/replaced in it, so if they did not separate/ isolate/withdraw themselves from you , and they (did not) throw (offer) to you the peace/surrender , and (nor) they stop their hands, so take them and58fight/kill them where/when you defeated them/caught up with them, and those, We made for you on them a clear/evident power . |
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| Yusuf Ali | Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. |
| Pickthal | Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant. |
| Arberry | You will find others desiring to be secure from you, and secure from their people, yet whenever they are returned to temptation, they are overthrown in it. If they withdraw not from you, and offer you peace, and restrain their hands, take them, and slay them wherever you come on them; against them We have given you a clear authority. |
| Shakir | You will find others who desire that they should be safe from you and secure from their own people; as often as they are sent back to the mischief they get thrown into it headlong; therefore if they do not withdraw from you, and (do not) offer you peace and restrain their hands, then seize them and kill them wherever you find them; and against these We have given you a clear authority. |
| Sarwar | You will soon find others who seek security from you as well as from their own people, but when they are invited to return to idol worship, they do so enthusiastically. Thus, if they do not keep away from you nor come forward with a peace proposal nor desist from harming you, apprehend and slay them wherever you find them, for We have given you full control over them. |
| Khalifa | You will find others who wish to make peace with you, and also with their people. However, as soon as war erupts, they fight against you. Unless these people leave you alone, offer you peace, and stop fighting you, you may fight them when you encounter them. Against these, we give you a clear authorization. |
| Hilali/Khan | You will find others that wish to have security from you and security from their people. Every time they are sent back to temptation, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold) of them and kill them wherever you find them. In their case, We have provided you with a clear warrant against them. |
| H/K/Saheeh | You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization. |
| Malik | You will find other hypocrites who wish to be safe from you as well as from their own people; but who would plunge into mischief whenever they get an opportunity. Therefore if they do not keep distance from you and neither offer you peace, nor cease their hostilities against you, you may seize them and kill them wherever you find them, against such people We give you absolute authority.[91] |
| QXP | You will find others who desire peace for their people and make peace with you. But at the slightest opportune moment they come to fight against you. If they neither leave you alone, nor offer peace, nor hold their hands, subdue them regardless of which group they belong to. In their case, Allah has given you a clear authority to fight. |
| Maulana Ali | You will find others who desire to be secure from you and secure from their own people. Whenever they are made to return to hostility, they are plunged into it. So if they withdraw not from you, nor offer you peace and restrain their hands, then seize them and kill them wherever you find them. And against these We have given you a clear authority. |
| Free Minds | You will find others who want to be safe amongst you and safe amongst their own people. Every time they are returned to the test, they fall back in it. If they do not withdraw from you, and offer you peace, and restrain their hands, then you shall take them and kill them where you find them. For these We have given you a clear authority. |
| Qaribullah | You will find others desiring to be secure from you, and secure from their own nation. Whenever they are called back to sedition, they plunge into it. If they do not keep away from you and offer you peace, and restrain their hands, take them and kill them wherever you find them. Those, over them, We give you clear authority. |
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| George Sale | Ye shall find others who are desirous to enter into a confidence with you, and at the same time to preserve a confidence with their own people: So often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power. |
| JM Rodwell | Ye will find others who seek to gain your confidence as well as that of their own people: So oft as they return to sedition, they shall be overthrown in it: But if they leave you not, nor propose terms or peace to you nor withhold their hands, then seize t |
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| Asad | You will find [that there are] others who would like to be safe from you as well as safe from their own folk, [but who,] whenever they are faced anew with temptation to evil, plunge into it headlong. Hence, if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: for it is against these that We have clearly empowered you [to make war]. |
an-Nisa' 004:092
| 4:92 وماكان لمؤمن ا ن يقتل مؤمنا الا خطا ومن قتل مؤمنا خطا فتحرير رقبة مؤمنة ودية مسلمة الى اهله الا ان يصدقوا فان كان من قوم عدو لكم وهو مؤمن فتحرير رقبة مؤمنة وان كان من قوم بينكم وبينهم ميثاق فدية مسلمة الى اهله وتحرير رقبة مؤمنة فمن لم يجد فصيام شهرين متتابعين توبة من الله وكان الله عليما حكيما |
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| Transliteration | Wama kana limu/minin an yaqtula mu/minan illa khataan waman qatala mu/minan khataan fatahreeru raqabatin mu/minatin wadiyatun musallamatun ila ahlihi illa an yassaddaqoo fa-in kana min qawmin AAaduwwin lakum wahuwa mu/minun fatahreeru raqabatin mu/minatin wa-in kana min qawmin baynakum wabaynahum meethaqun fadiyatun musallamatun ila ahlihi watahreeru raqabatin mu/minatin faman lam yajid fasiyamu shahrayni mutatabiAAayni tawbatan mina Allahi wakana Allahu AAaleeman hakeeman |
| Literal | And (it) was/is not to a believer that he kills a believer except mistakenly, and who killed a believer mistakenly, so freeing/liberating a believing neck (slave), and compensation handed over/delivered to his (the victim's) family, except that they give charity (forgive), so if he was from a nation, an enemy for you, and he (the victim was) a believer, so freeing/liberating a believing neck (slave), and if he was/is from a nation between you and between them (is) a covenant (treaty), so a compensation handed over/delivered to his (the victim's) family and freeing/liberating a believing neck (slave), so who does not find, so fasting two months following each other (E), a repentance from at God, and God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom. |
| Pickthal | It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise. |
| Arberry | It belongs not to a believer to slay a believer, except it be by error. If any slays a believer by error, then let him set free a believing slave, and bloodwit is to be paid to his family unless they forgo it as a freewill offering. If he belong to a people at enmity with you and is a believer, let the slayer set free a believing slave. If he belong to a people joined with you by a compact, then bloodwit is to be paid to his family and the slayer shall set free a believing slave. But if he finds not the means, let him fast two successive months -- God's turning; God is All-knowing, All-wise. |
| Shakir | And it does not behoove a believer to kill a believer except by mistake, and whoever kills a believer by mistake, he should free a believing slave, and blood-money should be paid to his people unless they remit it as alms; but if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices), and if he is from a tribe between whom and you there is a convenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who cannot find (a slave) should fast for two months successively: a penance from Allah, and Allah is Knowing, Wise. |
| Sarwar | A believer cannot slay another believer except by mistake for which the retaliation is to set free a believing slave and pay the appointed blood money to the relatives of the deceased unless the relatives wave aside the payment. If the person slain is from your enemies but himself is a believer, the penalty is to set free a believing slave. If the person slain is one of those with whom you have a peace treaty, the penalty is the same as that for a slain believer. If this is not possible, the defendant has to fast for two consecutive months, asking God to accept his repentance. He is All-knowing and All-wise. |
| Khalifa | No believer shall kill another believer, unless it is an accident. If one kills a believer by accident, he shall atone by freeing a believing slave, and paying a compensation to the victim's family, unless they forfeit such a compensation as a charity. If the victim belonged to people who are at war with you, though he was a believer, you shall atone by freeing a believing slave. If he belonged to people with whom you have signed a peace treaty, you shall pay the compensation in addition to freeing a believing slave. If you cannot find a slave to free, you shall atone by fasting two consecutive months, in order to be redeemed by GOD. GOD is Knower, Most Wise. |
| Hilali/Khan | It is not for a believer to kill a believer except (that it be) by mistake, and whosoever kills a believer by mistake, (it is ordained that) he must set free a believing slave and a compensation (blood money, i.e Diya) be given to the deceaseds family, unless they remit it. If the deceased belonged to a people at war with you and he was a believer; the freeing of a believing slave (is prescribed), and if he belonged to a people with whom you have a treaty of mutual alliance, compensation (blood money - Diya) must be paid to his family, and a believing slave must be freed. And whoso finds this (the penance of freeing a slave) beyond his means, he must fast for two consecutive months in order to seek repentance from Allah. And Allah is Ever AllKnowing, AllWise. |
| H/K/Saheeh | And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise. |
| Malik | It is not befitting for a believer to kill a believer except by accident, and whoever accidently kills a believer, he is commanded to free a believing slave and pay bloodwit to the family of the victim, unless they forgo it as a charity. If the victim is from a hostile nation, then the freeing of a believing slave is enough, but if he belonged to a nation with whom you have a treaty, then bloodwit must be paid to his family along with the freeing of a believing slave. Those who do not have the means (bloodwit and / or a slave) must fast two consecutive months: a method of repentance provided by Allah. Allah is the Knowledgeable, Wise.[92] |
| QXP | It is not conceivable that a believer will slay another believer unless it be a mistake. If one kills a believer by mistake, there is the duty of freeing a believing person from bondage; may it be slavery, extreme poverty, crushing debt or oppression. And pay compensation to the victim's family unless they forgo it by way of charity. If case the victim was a believer, and belonged to a tribe who are at war with you, free a believing person from bondage. If the victim was a believer, and belonged to a tribe with whom you have a peace treaty, you should pay the compensation to his family in addition to freeing a believing person from bondage. For those who find this settlement beyond their means, two consecutive months of Abstinence, as in the month of Ramadan, are ordained by way of repentance from Allah. And Allah is the Knower, the Wise. |
| Maulana Ali | And a believer would not kill a believer except by mistake. And he who kills a believer by mistake should free a believing slave, and blood-money should be paid to his people unless they remit it as alms. But if he be from a tribe hostile to you and he is a believer, the freeing of a believing slave (suffices). And if he be from a tribe between whom and you there is a covenant, the blood-money should be paid to his people along with the freeing of a believing slave; but he who has not the means should fast for two months successively: a penance from Allah. And Allah is ever Knowing, Wise. |
| Free Minds | And it is not for a believer to kill another believer except by accident. And whoever kills a believer by accident, then he shall set free a believing slave, and give compensation to the family; except if they remit it. If he was from a people who are enemies to you, and he was a believer, then you shall set free a believing slave. And if he was from a people between whom you had a covenant, then a compensation to his family, and set free a believing slave. Whoever does not find, then the fasting of two months sequentially as a repentance from God; God is Knowledgeable, Wise. |
| Qaribullah | It is not for a believer to kill another believer, except that it is by error. Whosoever kills a believer in error, let him free a believing slave, and ransom is to be handed to his family, unless they forgo being charitable. If he belonged to a people who are your enemies and is a believer then, the setting free of a believing slave. If he belonged to a people in which there is between you and them a treaty, then a ransom is to be handed to his family and the setting free of a believing slave. But, if he does not find (the means) let him fast two consecutive months in repentance to Allah. And Allah is the Knower, the Wise. |
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| George Sale | It is not lawful for a believer to kill a believer, unless it happen by mistake; and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased, unless they remit it as alms: And if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this, shall fast two months consecutively, as a penance injoined from God; and God is knowing and wise. |
| JM Rodwell | A believer killeth not a believer but by mischance: and whoso killeth a believer by mischance shall be bound to free a believer from slavery; and the blood-money shall be paid to the family of the slain, unless they convert it into alms. But if the slain b |
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| Asad | AND IT IS not conceivable that a believer should slay another believer, unless it be by mistake. And upon him who has slain a believer by mistake there is the duty of freeing a believing soul from bondage and paying an indemnity to the victim's relations, unless they forgo it by way of charity. Now if the slain, while himself a believer, belonged to a people who are at war with you, [the penance shall be confined to] the freeing of a believing soul from bondage; whereas, if he belonged to a people to whom you are bound by a covenant, [it shall consist of] an indemnity to be paid to his relations in addition to the freeing of a believing soul from bon dage. And he who does not have the wherewithal shall fast [instead] for two consecutive months. (This is) the atonement ordained by God: and God is indeed all-knowing, wise. |
an-Nisa' 004:093
| 4:93 ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خالدا فيها وغضب الله عليه ولعنه واعد له عذابا عظيما |
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| Transliteration | Waman yaqtul mu/minan mutaAAammidan fajazaohu jahannamu khalidan feeha waghadiba Allahu AAalayhi walaAAanahu waaAAadda lahu AAathaban AAatheeman |
| Literal | And who kills a believer intentionally/purposely, so his reward (repayment/retribution is) Hell immortally/eternally in it, and God became angry on him, and He cursed/humiliated him, and He prepared for him a great torture. |
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| Yusuf Ali | If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him. |
| Pickthal | Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom. |
| Arberry | And whoso slays a believer wilfully, his recompense is Gehenna, therein dwelling forever, and God will be wroth with him and will curse him, and prepare for him a mighty chastisement. |
| Shakir | And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement. |
| Sarwar | The punishment for one who purposely slays a believer will be to live in hell fire forever. God is angry with him and has condemned him. He has prepared for him a great torment. |
| Khalifa | Anyone who kills a believer on purpose, his retribution is Hell, wherein he abides forever, GOD is angry with him, and condemns him, and has prepared for him a terrible retribution. |
| Hilali/Khan | And whoever kills a believer intentionally, his recompense is Hell to abide therein, and the Wrath and the Curse of Allah are upon him, and a great punishment is prepared for him. |
| H/K/Saheeh | But whoever kills a believer intentionally his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment. |
| Malik | Whoever kills a believer intentionally, his punishment is hell to live therein forever. He shall incur the wrath of Allah, Who will lay His curse on him and prepare for him a woeful punishment.[93] |
| QXP | Whoever slays a believer intentionally, his or her maximum punishment, considering the circumstances, is up to capital punishment (2:178), (5:32-33). His requital shall be Hell, therein to abide, and Allah will condemn him, and reject him and prepare for him awesome suffering. (Unjust killing of any human being, regardless of color, creed, religion or sex is a grievous offense that is tantamount to slaying the entire humankind (5:32). Hence, the offender shall be punished accordingly. Intentional murder of any human being is also a crime against the State, therefore, the State would be responsible for tracing, arresting and trying the offender in a court of law. QISAS = the duty of tracing an offender for just recompense). |
| Maulana Ali | And whoever kills a believer intentionally, his punishment is hell, abiding therein; and Allah is wroth with him and He has cursed him and prepared for him a grievous chastisement. |
| Free Minds | And whoever kills a believer intentionally, then his reward shall be Hell, eternally abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution. |
| Qaribullah | The recompense for he who kills a believer deliberately is Gehenna (Hell), he is eternal there. Allah will be angry with him and will curse him and prepare for him a great punishment. |
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| George Sale | But whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever; and God shall be angry with him; and shall curse him, and shall prepare for him a great punishment. |
| JM Rodwell | But whoever shall kill a believer of set purpose, his recompense shall be hell; for ever shall he abide in it; God shall be wrathful with him, and shall curse him, and shall get ready for him a great torment. |
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| Asad | But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering. |
an-Nisa' 004:094
| 4:94 ياايها الذين امنوا اذا ضربتم في سبيل الله فتبينوا ولاتقولوا لمن القى اليكم السلام لست مؤمنا تبتغون عرض الحياة الدنيا فعند الله مغانم كثيرة كذلك كنتم من قبل فمن الله عليكم فتبينوا ان الله كان بما تعملون خبيرا |
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| Transliteration | Ya ayyuha allatheena amanoo itha darabtum fee sabeeli Allahi fatabayyanoo wala taqooloo liman alqa ilaykumu alssalama lasta mu/minan tabtaghoona AAarada alhayati alddunya faAAinda Allahi maghanimu katheeratun kathalika kuntum min qablu famanna Allahu AAalaykum fatabayyanoo inna Allaha kana bima taAAmaloona khabeeran |
| Literal | You, you those who believed, if you moved in God's sake, so seek clarification/explanation , and do not say to who threw (offered) the peace/surrender/greeting , you are not a believer, you wish/desire the life the present's/worldly life's enjoyable accessories, so at God (are) many winnings/gains/spoils, like that you were from before, so God blessed on you, so seek clarification/explanation, that God was/is with what you make/do expert/experienced. |
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| Yusuf Ali | O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do. |
| Pickthal | O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou art not a believer," seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do. |
| Arberry | O believers, when you are journeying in the path of God, be discriminating, and do not say to him who offers you a greeting, 'Thou art not a believer,' seeking the chance goods of the present life. With God are spoils abundant. So you were aforetime; but God has been gracious to you. So be discriminating; surely God is aware of the things you do. |
| Shakir | O you who believe! when you go to war in Allah's way, make investigation, and do not say to any one who offers you peace: You are not a believer. Do you seek goods of this world's life! But with Allah there are abundant gains; you too were such before, then Allah conferred a benefit on you; therefore make investigation; surely Allah is aware of what you do. |
| Sarwar | Believers, if you march with arms for the cause of God, make sure that you know whom to fight. Do not accuse anyone who claims himself to be a Muslim of disbelief just for worldly gains. There is abundant bounty with God. Before, you were also like them, but God bestowed His favors upon you. Thus, make sure that you know whom to fight. God is Well Aware of what you do. |
| Khalifa | O you who believe, if you strike in the cause of GOD, you shall be absolutely sure. Do not say to one who offers you peace, "You are not a believer," seeking the spoils of this world. For GOD possesses infinite spoils. Remember that you used to be like them, and GOD blessed you. Therefore, you shall be absolutely sure (before you strike). GOD is fully Cognizant of everything you do. |
| Hilali/Khan | O you who believe! When you go (to fight) in the Cause of Allah, verify (the truth), and say not to anyone who greets you (by embracing Islam): "You are not a believer"; seeking the perishable goods of the worldly life. There are much more profits and booties with Allah. Even as he is now, so were you yourselves before till Allah conferred on you His Favours (i.e. guided you to Islam), therefore, be cautious in discrimination. Allah is Ever WellAware of what you do. |
| H/K/Saheeh | O you who have believed, when you go forth [to fight] in the cause of Allah, investigate; and do not say to one who gives you [a greeting of] peace "You are not a believer," aspiring for the goods of worldly life; for with Allah are many acquisitions. You [yourselves] were like that before; then Allah conferred His favor upon you, so investigate. Indeed Allah is ever, with what you do, Acquainted. |
| Malik | O believers! When you struggle in the way of Allah, investigate carefully, and do not say to anyone who offers you a saLutation: "You are not a believer" in order to seek worldly gain by this. Allah has abundant spoils for you. Remember that you yourselves were in the same condition before. Allah has conferred His favors on you. Therefore, make a thorough investigation before considering someone an unbeliever. Allah is well aware of all your actions.[94] |
| QXP | O You who have chosen to be graced with belief! When you go forth in the Cause of Allah (to meet the armed challenge), use your discernment. And do not say, out of a desire for the fleeting gains of this worldly life, to anyone who offers you the greeting of peace, "You are not a believer." For with Allah are abundant gains. Remember, once you were ignorant, and you were weak like the disbelievers are now. Allah has been Gracious to you, so be gracious to His servants (9:128), (90:17). Use your discernment. Allah is always Aware of what you do. |
| Maulana Ali | O you who believe, when you go forth (to fight) in Allah’s way, make investigation, and say not to any one who offers you salutation, Thou art not a believer, seeking the good of this world’s life. But with Allah there are abundant gains. You too were such before, then Allah conferred a benefit on you; so make investigation. Surely Allah is ever Aware of what you do. |
| Free Minds | O you who believe, if you attack in the cause of God then make a clear declaration, and do not say to those who greet you with peace: "You are not a believer!" You are seeking the vanity of this world; but with God are many riches. That is how you were before, but God favoured you, so make a clear declaration. God is expert over what you do. |
| Qaribullah | Believers, if you are journeying in the way of Allah, do not say to those who offer you peace, until it has been clarified: 'You are not believers, ' seeking the enjoyment of the worldly life, with Allah there are many spoils. You were like that before, and Allah has been gracious to you. Therefore let it be clarified. Surely, Allah is Aware of what you do. |
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| George Sale | O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer; seeking the accidental goods of the present life; for with God is much spoil: Such have ye formerly been; but God hath been gracious unto you; therefore make a just discernment, for God is well acquainted with that which ye do. |
| JM Rodwell | O believers! when ye go forth to the fight for the cause of God, be discerning, and say not to every one who meeteth you with a greeting, "Thou art not a believer" in your greed after the chance good things of this present life! With God are abundant spoil |
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| Asad | [Hence,] O you who have attained to faith, when you go forth [to war] in God's cause, use your discernment, and do not - out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "Thou art not a believer" for with God there are gains abundant. You, too, were once in the same condition - but God has been gracious unto you. Use, therefore, your discernment: verily, God is always aware of what you do. |
an-Nisa' 004:095
| 4:95 لايستوي القاعدون من المؤمنين غير اولى الضرر والمجاهدون في سبيل الله باموالهم وانفسهم فضل الله المجاهدين باموالهم وانفسهم على القاعدين درجة وكلا وعد الله الحسنى وفضل الله المجاهدين على القاعدين اجرا عظيما |
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| Transliteration | La yastawee alqaAAidoona mina almu/mineena ghayru olee alddarari waalmujahidoona fee sabeeli Allahi bi-amwalihim waanfusihim faddala Allahu almujahideena bi-amwalihim waanfusihim AAala alqaAAideena darajatan wakullan waAAada Allahu alhusna wafaddala Allahu almujahideena AAala alqaAAideena ajran AAatheeman |
| Literal | From the believers the remaining (behind) not/other than those of the difficult circumstances and the struggling/defending for God's sake with their properties and themselves do not become equal, God preferred the struggling/defending with their properties and themselves over the remaining in a stage/degree, and each/all God promised the goodness, and God preferred the struggling/defending above the remaining (by) a great reward. |
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| Yusuf Ali | Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,- |
| Pickthal | Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; |
| Arberry | Such believers as sit at home -- unless they have an injury -- are not the equals of those who struggle in the path of God with their possessions and their selves. God has preferred in rank those who struggle with their possessions and their selves over the ones who sit at home; yet to each God has promised the reward most fair; and God has preferred those who struggle over the ones who sit at home for the bounty of a mighty wage, |
| Shakir | The holders back from among the believers, not having any injury, and those who strive hard in Allah's way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a (high) degree, and to each (class) Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward: |
| Sarwar | Among the believers, those who stay at home without a good reason are not equal to those who strive for the cause of God in person or with their property. To those who strive for His cause in person or with their property, God has granted a higher rank than to those who stay at home. God has promised that everyone will receive his proper share of the reward but He will grant a much greater reward to those striving for His cause than to those who stay home (for no reason). |
| Khalifa | Not equal are the sedentary among the believers who are not handicapped, and those who strive in the cause of GOD with their money and their lives. GOD exalts the strivers with their money and their lives above the sedentary. For both, GOD promises salvation, but GOD exalts the strivers over the sedentary with a great recompense. |
| Hilali/Khan | Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward; |
| H/K/Saheeh | Not equal are those believers remaining [at home] other than the disabled and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward |
| Malik | Those believers who stay at home - having no physical disability - are not equal to those who make Jihad (struggle) in the cause of Allah with their wealth and their persons. Allah has granted a higher rank to those who make Jihad with their wealth and their persons than to those who stay at home. Though Allah has promised a good reward for all, Allah has prepared a much richer reward for those who make Jihad for Him than for those who stay at home[95] |
| QXP | Those believers who sit back, except for a disability, are not equal in ranks to those who strive with their wealth and person in the Cause of Allah. Allah has granted a grade higher to those who strive with their wealth and person than that granted those who remain passive. Although Allah has promised the ultimate good to all believers, yet Allah has exalted with immense reward those who strive, above the ones who sit back at home. |
| Maulana Ali | The holders back from among the believers not disabled by injury, and those who strive hard in Allah’s way with their property and their persons, are not equal. Allah has made the strivers with their property and their persons to excel the holders-back a (high) degree. And to each Allah has promised good. And Allah has granted to the strivers above the holders-back a mighty reward -- |
| Free Minds | Not equal are those who stayed behind from the believers; except those disabled; with those who strived in the cause of God with their money and lives. God has preferred those who strive with their money and lives over those who stayed behind by a grade; and to both God has promised goodness; and God has preferred the strivers over those who stay by a great reward. |
| Qaribullah | Believers who stay behind, having no injury, are not equal to those who fight in the way of Allah with their wealth and their souls. Allah has preferred those who fight with their wealth and their souls a degree above those who stay behind (because of sickness). Yet to each, Allah has promised the most excellent (Paradise). And Allah has preferred those who fought over those who stayed behind with a great wage. |
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| George Sale | Those believers who sit still at home, not having any hurt, and those who employ their fortunes and their persons for the religion of God, shall not be held equal. God hath preferred those who employ their fortunes and their persons in that cause, to a degree of honour above those who sit at home: God hath indeed promised every one paradise, but God hath preferred those who fight for the faith before those who sit still, |
| JM Rodwell | Those believers who sit at home free from trouble, and those who do valiantly in the cause of God with their substance and their persons, shall not be treated alike. God hath assigned to those who contend earnestly with their persons and with their substan |
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| Asad | SUCH of the believers as remain passive - other than the disabled - cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives: God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] a mighty reward - |
an-Nisa' 004:096
| 4:96 درجات منه ومغفرة ورحمة وكان الله غفورا رحيما |
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| Transliteration | Darajatin minhu wamaghfiratan warahmatan wakana Allahu ghafooran raheeman |
| Literal | Stages/degrees from Him and a forgiveness and a mercy, and God was/is a forgiver, merciful. |
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| Yusuf Ali | Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful. |
| Arberry | in ranks standing before Him, forgiveness and mercy; surely God is All-forgiving, All-compassionate. |
| Shakir | (High) degrees from Him and protection and mercy, and Allah is Forgiving, Merciful. |
| Sarwar | God will grant those who strive high ranks, forgiveness, and mercy. He is All-forgiving and All-merciful. |
| Khalifa | The higher ranks come from Him, as well as forgiveness and mercy. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Degrees of (higher) grades from Him, and Forgiveness and Mercy. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful. |
| Malik | - they have special higher ranks, forgiveness and mercy. Allah is Forgiving, Merciful.[96] |
| QXP | The higher ranks come from Him, as well as forgiveness and Grace. Allah is ever Forgiving, Merciful. |
| Maulana Ali | (High) degrees from Him and protection and mercy. And Allah is ever Forgiving, Merciful. |
| Free Minds | Grades from Him and forgiveness and a mercy. God is Forgiving, Merciful. |
| Qaribullah | Ranks from Him, forgiveness and mercy. Allah is the Forgiver, the Most Merciful. |
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| George Sale | by adding unto them a great reward, by degrees of honour conferred on them from him, and by granting them forgiveness, and mercy; for God is indulgent and merciful. |
| JM Rodwell | Rank of his own bestowal, and forgiveness, and mercy; for God is Indulgent, Merciful. |
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| Asad | [many] degrees thereof - and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace. |
an-Nisa' 004:097
| 4:97 ان الذين توفاهم الملائكة ظالمي انفسهم قالوا فيم كنتم قالوا كنا مستضعفين في الارض قالوا الم تكن ارض الله واسعة فتهاجروا فيها فاولئك ماواهم جهنم وساءت مصيرا |
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| Transliteration | Inna allatheena tawaffahumu almala-ikatu thalimee anfusihim qaloo feema kuntum qaloo kunna mustadAAafeena fee al-ardi qaloo alam takun ardu Allahi wasiAAatan fatuhajiroo feeha faola-ika ma/wahum jahannamu wasaat maseeran |
| Literal | That those the angels make them die, unjust (to) themselves, they said: "In what you were/have been?" They said: "We were weakened in the Earth/land." They said: "Was not God's Earth/land wide/spacious so you emigrate in it." So those, their shelter/refuge (is) Hell, and it was a bad/evil end/destination. |
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| Yusuf Ali | When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! - |
| Pickthal | Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah's earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey's end; |
| Arberry | And those the angels take, while still they are wronging themselves -- the angels will say, 'In what circumstances were you?' They will say, 'We were abased in the earth.' The angels will say, 'But was not God's earth wide, so that you might have emigrated in it?' Such men, their refuge shall be Gehenna -- an evil homecoming! -- |
| Shakir | Surely (as for) those whom the angels cause to die while they are unjust to their souls, they shall say: In what state were you? They shall say: We were weak in the earth. They shall say: Was not Allah's earth spacious, so that you should have migrated therein? So these it is whose abode is hell, and it is an evil resort |
| Sarwar | When the angels take away from their bodies the souls of those who have wronged themselves, they will ask them, "How did you live?" They will reply, "We lived on earth in weakness and oppression." The angels will say, "Was not God's land vast enough for you to go wherever you could live in peace?" The dwelling of these people will be hell fire, a terrible destination. |
| Khalifa | Those whose lives are terminated by the angels, while in a state of wronging their souls, the angels will ask them, "What was the matter with you?" They will say, "We were oppressed on earth." They will say "Was GOD's earth not spacious enough for you to emigrate therein?" Fo these, the final abode is Hell, and a miserable destiny. |
| Hilali/Khan | Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): "In what (condition) were you?" They reply: "We were weak and oppressed on earth." They (angels) say: "Was not the earth of Allah spacious enough for you to emigrate therein?" Such men will find their abode in Hell - What an evil destination! |
| H/K/Saheeh | Indeed, those whom the angels take [in death] while wronging themselves [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein? For those, their refuge is Hell and evil it is as a destination. |
| Malik | When the angels of death cause those people to die who have wronged their souls, they ask: "What was your condition?" They reply: "We were oppressed in the earth." The angels say: "Was not the earth of Allah spacious enough for you to emigrate and go somewhere else?" Hell will be their abode and it is a very evil refuge![97] |
| QXP | As for those who wrong their own "Self" by not striving until the angels (the Universal Laws of death) approach them, they are asked, "What kept you occupied?" They say, "We were weak and oppressed in the land." The angels say, " Was not the earth of Allah spacious enough for you to migrate?" As for such, their habitation will be Hell, a miserable destination. |
| Maulana Ali | (As for) those whom the angels cause to die while they are unjust to themselves, (the angels) will say: What were you doing? They will say: We were weak in the earth. (They will) say: Was not Allah’s earth spacious, so that you could have migrated therein? So these it is whose refuge is hell -- and it is an evil resort. |
| Free Minds | Those whom the Angels take, while they had wronged their souls; they said: "What situation were you in?", they said: "We were oppressed on Earth." They said: "Was God's Earth not wide enough that you could emigrate in it?" To these their abode will be Hell; what a miserable destiny! |
| Qaribullah | And the angels who take those who wronged themselves will say: 'In what condition were you? ' They will reply 'We were oppressed in the land. ' They (the angels) will say: 'Was not the earth of Allah wide enough for you in order that you migrate in it? ' Those, their shelter will be Gehenna (Hell), an evil arrival. |
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| George Sale | Moreover unto those whom the angels put to death, having injured their own souls, the angels said, of what religion were ye? They answered, we were weak in the earth. The angels replied, was not God's earth wide enough, that ye might fly therein to a place of refuge? Therefore their habitation shall be hell; and an evil journey shall it be thither: |
| JM Rodwell | The angels, when they took the souls of those who had been unjust to their own weal, demanded, "What hath been your state?" They said, "We were the weak ones of the earth." They replied, "Was not God's earth broad enough for you to flee away in?" These! th |
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| Asad | Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, "What was wrong with you?" They will answer: "We were too weak on earth." [The angels] will say: "Was, then, God's earth not wide enough for you to forsake the domain of evil?" For such, then, the goal is hell - and how evil a journey's end! |
an-Nisa' 004:098
| 4:98 الا المستضعفين من الرجال والنساء والولدان لايستطيعون حيلة ولايهتدون سبيلا |
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| Transliteration | Illa almustadAAafeena mina alrrijali waalnnisa-i waalwildani la yastateeAAoona heelatan wala yahtadoona sabeelan |
| Literal | Except the weakened from the men, and the women, and the children, they are not able (of a) solution (means) and nor they be guided a way/path. |
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| Yusuf Ali | Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way. |
| Pickthal | Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way. |
| Arberry | except the men, women, and children who, being abased, can devise nothing and are not guided to a way; |
| Shakir | Except the weak from among the men and the children who have not in their power the means nor can they find a way (to escape); |
| Sarwar | As for the really weak and oppressed men, women, and children who were not able to find any means of obtaining their freedom or of having the right guidance, |
| Khalifa | Exempted are the weak men, women, and children who do not possess the strength, nor the means to find a way out. |
| Hilali/Khan | Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. |
| H/K/Saheeh | Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way |
| Malik | However, those helpless men, women and children who have neither the means to migrate nor strength to escape,[98] |
| QXP | Exempted are the feeble, whether men or women, and children who are unable to devise a plan and to find a way out. |
| Maulana Ali | Except the weak from among the men and the women and the children who have not the means, nor can they find a way (to escape); |
| Free Minds | Except for those who were oppressed from the men, women, and children who could not devise a plan nor could be guided to a way. |
| Qaribullah | Except the men, women, and children, who, being abased have no means and they are unable to guide themselves to a way. |
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| George Sale | Except the weak among men, and women, and children, who were not able to find means, and were not directed in the way; |
| JM Rodwell | Except the men and women and children who were not able, through their weakness, to find the means of escape, and were not guided on their way. These haply God will forgive: for God is Forgiving, Gracious. |
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| Asad | But excepted shall be the truly helpless - be they men or women or children - who cannot bring forth any strength and have not been shown the right way: |
an-Nisa' 004:099
| 4:99 فاولئك عسى الله ان يعفو عنهم وكان الله عفوا غفورا |
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| Transliteration | Faola-ika AAasa Allahu an yaAAfuwa AAanhum wakana Allahu AAafuwwan ghafooran |
| Literal | So those, maybe God that He forgives/pardons on them, and God was/is often forgiving, (a) forgiver. |
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| Yusuf Ali | For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again. |
| Pickthal | As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving. |
| Arberry | haply them God will yet pardon, for God is All-pardoning, All-forgiving. |
| Shakir | So these, it may be, Allah will pardon them, and Allah is Pardoning, Forgiving. |
| Sarwar | perhaps God will forgive them; He is All-merciful and All-forgiving. |
| Khalifa | These may be pardoned by GOD. GOD is Pardoner, Forgiver. |
| Hilali/Khan | For these there is hope that Allah will forgive them, and Allah is Ever Oft Pardoning, Oft-Forgiving. |
| H/K/Saheeh | For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving. |
| Malik | Allah may pardon them. Allah is the Pardoning, Forgiving.[99] |
| QXP | There is room in Allah's Law for absolving their inabilities. Allah is indeed the Absolver of imperfections, Forgiver. |
| Maulana Ali | So these, it may be that Allah will pardon them. And Allah is ever Pardoning, Forgiving. |
| Free Minds | For these, perhaps God will pardon them. God is Pardoner, Forgiving. |
| Qaribullah | Those, Allah may pardon them, He is the Pardoner, the Forgiver. |
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| George Sale | these peradventure God will pardon, for God is ready to forgive and gracious. |
| JM Rodwell | Whoever flieth his country for the cause of God, will find in the earth many under like compulsion, and abundant resources; |
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| Asad | as for them, God may well efface their sin - for God is indeed an absolver of sins, much-forgiving. |
an-Nisa' 004:100
| 4:100 ومن يهاجر في سبيل الله يجد في الارض مراغما كثيرا وسعة ومن يخرج من بيته مهاجرا الى الله ورسوله ثم يدركه الموت فقد وقع اجره على الله وكان الله غفورا رحيما |
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| Transliteration | Waman yuhajir fee sabeeli Allahi yajid fee al-ardi muraghaman katheeran wasaAAatan waman yakhruj min baytihi muhajiran ila Allahi warasoolihi thumma yudrik-hu almawtu faqad waqaAAa ajruhu AAala Allahi wakana Allahu ghafooran raheeman |
| Literal | And who emigrates in God's sake, he finds in the earth an escape , and a wealth/an abundance, and who gets out from his house emigrating to God and His messenger, then the death overtakes him, so his reward had fallen/been placed on God, and God was/is a forgiver, merciful. |
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| Yusuf Ali | He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah: And Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful. |
| Arberry | Whoso emigrates in the way of God will find in the earth many refuges and plenty; whoso goes forth from his house an emigrant to God and His Messenger, and then death overtakes him, his wage shall have fallen on God; surely God is All-forgiving, All-compassionate. |
| Shakir | And whoever flies in Allah's way, he will find in the earth many a place of refuge and abundant resources, and whoever goes forth from his house flying to Allah and His Messenger, and then death overtakes him, his reward is indeed with Allah and Allah is Forgiving, Merciful. |
| Sarwar | One who abandons his home for the cause of God will find many places of refuge in the vast land and one who dies, after having abandoned his home to get near to God and His Messenger, will receive his reward from God. God is All-forgiving and All-merciful. |
| Khalifa | Anyone who emigrates in the cause of GOD will find on earth great bounties and richness. Anyone who gives up his home, emigrating to GOD and His messenger, then death catches up with him, his recompense is reserved with GOD. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. And Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful. |
| Malik | He who emigrates in the path of Allah shall find numerous places of refuge in the Earth and abundant resources. He who leaves his home to migrate for Allah and His Messenger and dies on the way, his reward becomes due and sure with Allah. Allah is Forgiving, Merciful.[100] |
| QXP | Anyone who emigrates in the Cause of Allah, will find that Allah has placed refuge and abundance in the earth. Whoever forsakes his home, as 'An immigrant to Allah and His Messenger', and death overtakes him, his reward is then incumbent upon Allah. Allah is ever Forgiving, Merciful. |
| Maulana Ali | And whoever flees in Allah’s way, he will find in the earth many a place of escape and abundant resources. And whoever goes forth from his home fleeing to Allah and His Messenger, then death overtakes him, his reward is indeed with Allah. And Allah is ever Forgiving, Merciful. |
| Free Minds | Whoever emigrates in the cause of God will find in the land many spoils and a bounty. And whoever leaves his home emigrating to God and His messenger, then is overcome by death; his reward has fallen to God, and God is Forgiving, Merciful. |
| Qaribullah | Whosoever emigrates in the way of Allah shall find in the land numerous refuges and abundance. Whosoever leaves his house an immigrant to Allah and His Messenger and then death overtakes him, his wage shall have fallen upon Allah. Allah is the Forgiver, the Most Merciful. |
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| George Sale | Whosoever flieth from his country for the sake of God's true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto God and his Apostle, if death overtake him in the way, God will be obliged to reward him, for God is gracious and merciful. |
| JM Rodwell | and if any one shall quit his home and fly to God and his apostle, and then death overtake him,-his reward from God is sure: for God is Gracious, Merciful! |
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| Asad | And he who forsakes the domain of evil for the sake of God shall find on earth many a lonely road, as well as life abundant. And if anyone leaves his home, fleeing from evil unto God and His Apostle, and then death overtakes him - his reward is ready with God: for God iss indeed much-forgiving, a dispenser of grace. |
an-Nisa' 004:101
| 4:101 واذا ضربتم في الارض فليس عليكم جناح ان تقصروا من الصلاة ان خفتم ان يفتنكم الذين كفروا ان الكافرين كانوا لكم عدوا مبينا |
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| Transliteration | Wa-itha darabtum fee al-ardi falaysa AAalaykum junahun an taqsuroo mina alssalati in khiftum an yaftinakumu allatheena kafaroo inna alkafireena kanoo lakum AAaduwwan mubeenan |
| Literal | And if you (P) moved in the Earth/land, so offense/guilt is not on you, that you shorten/reduce from the prayers if you feared that those who disbelieved betray/torture you , that the disbelievers are/were to you an evident, an enemy. (NOTE: THE CONDITION FOR REDUCTION OR SHORTENING OF PRAYERS DURING TRAVEL IN THE PRECEDING VERSE)59 |
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| Yusuf Ali | When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies. |
| Pickthal | And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. |
| Arberry | And when you are journeying in the land there is no fault in you that you shorten the prayer, if you fear the unbelievers may afflict you; the unbelievers are for you a manifest foe. |
| Shakir | And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will cause you distress, surely the unbelievers are your open enemy. |
| Sarwar | When you are on a journey, it is no sin to shorten your prayers if you are afraid of the mischief of the unbelievers. The unbelievers have always been your sworn enemies. |
| Khalifa | When you travel, during war, you commit no error by shortening your Contact Prayers (Salat), if you fear that the disbelievers may attack you. Surely, the disbelievers are your ardent enemies. |
| Hilali/Khan | And when you (Muslims) travel in the land, there is no sin on you if you shorten your Salat (prayer) if you fear that the disbelievers may attack you, verily, the disbelievers are ever unto you open enemies. |
| H/K/Saheeh | And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy. |
| Malik | When you travel in the earth, there is no blame on you if you shorten your prayers, especially when you fear that the unbelievers may attack you, since the unbelievers are your open enemies.[101] |
| QXP | When you are traveling through the earth, there is no blame on you if you shorten the congregations of prayers, if you fear that the rejecters of the Truth may attack you. Verily, the rejecters are an open enemy to you. |
| Maulana Ali | And when you journey in the earth, there is no blame on you if you shorten the prayer, if you fear that those who disbelieve will give you trouble. Surely the disbelievers are an open enemy to you. |
| Free Minds | And if you are on the offensive in the land, then there is no harm that you shorten the contact-method, if you fear that the disbelievers will try you. The disbelievers are to you a clear enemy. |
| Qaribullah | And when you are journeying in the land, there is no fault in you that you shorten the prayer if you fear that those who disbelieve will afflict you. Indeed, the unbelievers are a clear enemy for you. |
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| George Sale | When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy. |
| JM Rodwell | And when ye go forth to war in the land, it shall be no crime in you to cut short your prayers, if ye fear lest the infidels come upon you; Verily, the infidels are your undoubted enemies! |
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| Asad | AND WHEN you go forth [to war] on earth, you will incur no sin by shortening your prayers if you have reason to fear that those who are bent on denying the truth might suddenly fall upon you: for, verily, those who deny the truth are your open foes. |
an-Nisa' 004:102
| 4:102 واذا كنت فيهم فاقمت لهم الصلاة فلتقم طائفة منهم معك ولياخذوا اسلحتهم فاذا سجدوا فليكونوا من ورائكم ولتات طائفة اخرى لم يصلوا فليصلوا معك ولياخذوا حذرهم واسلحتهم ود الذين كفروا لو تغفلون عن اسلحتكم وامتعتكم فيميلون عليكم ميلة واحدة ولاجناح عليكم ان كان بكم اذى من مطر او كنتم مرضى ان تضعوا اسلحتكم وخذوا حذركم ان الله اعد للكافرين عذابا مهينا |
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| Transliteration | Wa-itha kunta feehim faaqamta lahumu alssalata faltaqum ta-ifatun minhum maAAaka walya/khuthoo aslihatahum fa-itha sajadoo falyakoonoo min wara-ikum walta/ti ta-ifatun okhra lam yusalloo falyusalloo maAAaka walya/khuthoo hithrahum waaslihatahum wadda allatheena kafaroo law taghfuloona AAan aslihatikum waamtiAAatikum fayameeloona AAalaykum maylatan wahidatan wala junaha AAalaykum in kana bikum athan min matarin aw kuntum marda an tadaAAoo aslihatakum wakhuthoo hithrakum inna Allaha aAAadda lilkafireena AAathaban muheenan |
| Literal | And if you were in them, so you started for them the prayer, so a group from them should stand with you, and they should take their weapons/arms, so if they prostrated, so they be from behind you, and another group should come (that) they did not pray, so they pray (E) with you, and they should take their caution, and their weapons/arms; those who disbelieved, wished if you ignore/neglect your weapons/arms, and your belongings/effects/goods, so they lean on you one bend, and no offense/guilt (is) on you if mild harm was with you from rain or you were sick/diseased, that you lay your weapons/arms, and take your caution, that God prepared to the disbelievers a degrading/humiliating torture. |
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| Yusuf Ali | When thou (O Messenger) art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment. |
| Pickthal | And when thou (O Muhammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment. |
| Arberry | When thou art amongst them, and performest for them the prayer, let a party of them stand with thee, and let them take their weapons. When they bow themselves, let them be behind you; and let another party who have not prayed come and pray with thee, taking their precautions and their weapons. The unbelievers wish that you should be heedless of your weapons and your baggage, then they would wheel on you all at once. There is no fault in you, if rain molests you, or you are sick, to lay aside your weapons; but take your precautions. God has prepared for the unbelievers a humbling chastisement. |
| Shakir | And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; (for) those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack, and there is no blame on you, if you are annoyed with rain or if you are sick, that you lay down your arms, and take your precautions; surely Allah has prepared a disgraceful chastisement for the unbelievers. |
| Sarwar | (Muhammad), if you are among them (your followers during a battle) and you call them for prayer, let a group of them carry their arms during prayer. After they have made their prostrations, let them go back to watch the enemy and let the other group who has not yet prayed, join you, carrying their arms with due precaution. The unbelievers would love to find you neglecting your arms and property and would attack you suddenly. If rain or illness make you suffer, you may place your arms aside during prayer but still observe due precaution. God has prepared a humiliating torment for the unbelievers. |
| Khalifa | When you are with them, and lead the Contact Prayer (Salat) for them, let some of you stand guard; let them hold their weapons, and let them stand behind you as you prostrate. Then, let the other group that has not prayed take their turn praying with you, while the others stand guard and hold their weapons. Those who disbelieved wish to see you neglect your weapons and your equipment, in order to attack you once and for all. You commit no error, if you are hampered by rain or injury, by putting down your weapons, so long as you remain alert. GOD has prepared for the disbelievers a shameful retribution. |
| Hilali/Khan | When you (O Messenger Muhammad SAW) are among them, and lead them in As-Salat (the prayer), let one party of them stand up (in Salat (prayer)) with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allah has prepared a humiliating torment for the disbelievers. |
| H/K/Saheeh | And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment. |
| Malik | When you, O Muhammad, are with them, leading their Salah (prayer in the state of war), let one party of them stand up to pray with you, armed with their weapons. After they finish their prostrations, let them withdraw to the rear and let the other party who have not yet prayed come forward to pray with you; and let them also be on their guard, armed with their weapons. The unbelievers wish to see you neglect your arms and your baggage, so that they could suddenly attack to overpower you all in one stroke. However, there is no blame on you if you lay aside your arms because of heavy rain or because you are sick, but you should still be on your guard. Allah has prepared a humiliating punishment for the unbelievers.[102] |
| QXP | O Messenger! When you are with them and establish the congregations of prayers for them, let some of you stand guard, and let them hold their weapons standing with you as you prostrate. Then let the other group who has not prayed take their turn praying with you, while the others stand guard and hold their weapons. The disbelievers wish to see you neglect your weapons and equipment, and ambush you once and for all. You commit no error, if you are hampered by rain or injury, by putting down your weapons. But always be fully prepared against danger. Verily, Allah has readied a humiliating suffering for those who deny the Truth. |
| Maulana Ali | And when thou art among them and leadest the prayer for them, let a party of them stand up with thee, and let them take their arms. Then when they have performed their prostration, let them go to your rear, and let another party who have not prayed come forward and pray with thee, and let them take their precautions and their arms. Those who disbelieve long that you may neglect your arms and your baggage, that they may attack you with a sudden united attack. And there is no blame on you, if you are inconvenienced on account of rain or if you are sick, to put away your arms; and take your precautions. Surely Allah has prepared abasing chastisement for the disbelievers. |
| Free Minds | And if thou are with them and hold the contact-method for them, then let a group from amongst them stand with you and let them bring their weapons; and when they have prostrated then let them stand guard from behind; and let a group who has not yet contacted come and contact with you, and let them be wary and let them bring their weapons with them. The rejecters hope that you would neglect your weapons and goods so they can come upon you in one blow. There is no sin upon you if you are impeded by rainfall, or if you are ill, that you keep from placing down your weapons. And be wary. God has prepared for the rejecters a humiliating retribution. |
| Qaribullah | When you are with them, and establish the prayer, let a party of them stand with you, and let them take their weapons. After making their prostrations, let them be behind you, and let another party who have not prayed come and pray with you, taking their precautions and their weapons. Those who disbelieve wish that you should be inattentive of your weapons and your baggage, so that they might swoop upon you with one assault. But there is no fault in you if you are harmed by rain, or you are sick to lay aside your weapons, but take your precautions. Allah has prepared a humiliating punishment for the unbelievers. |
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| George Sale | But when thou, O prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you, and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in you, if ye be incommoded by rain, or be sick, that ye lay down your arms; but take your necessary precaution: God hath prepared for the unbelievers an ignominious punishment. |
| JM Rodwell | And when thou, O apostle! shalt be among them, and shalt pray with them, then let a party of them rise up with thee, but let them take their arms; and when they shall have made their prostrations, let them retire to your rear: then let another party that h |
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| Asad | Thus, when thou art among the believers and about to lead them in prayer, let [only] part of them stand up with thee, retaining their arms. Then, after they have finished their prayer, let them provide you cover while another group, who have not yet prayed, shall come forward and pray with thee, being fully prepared against danger and retaining their arms: (for) those who are bent on denying the truth would love to see you oblivious of your arms and your equipment, so that they might fall upon you in a surprise attack. But it shall not be wrong for you to lay down your arms [while you pray] if you are troubled by rain or if you are ill; but [always] be fully prepared against danger. Verily, God has readied shameful suffering for all who deny the truth! |
an-Nisa' 004:103
| 4:103 فاذا قضيتم الصلاة فاذكروا الله قياما وقعودا وعلى جنوبكم فاذا اطماننتم فاقيموا الصلاة ان الصلاةكانت على المؤمنين كتابا موقوتا |
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| Transliteration | Fa-itha qadaytumu alssalata faothkuroo Allaha qiyaman waquAAoodan waAAala junoobikum fa-itha itma/nantum faaqeemoo alssalata inna alssalata kanat AAala almu/mineena kitaban mawqootan |
| Literal | So if you (P) accomplished the prayers, so mention/remember God standing, and sitting, and on your sides, so if you became secured, so keep up the prayers, that the prayers was/is on the believers decreed (at) appointed times . (NOTE: THE SIGNIFICANCE OF PRAYERS, ITS TIMES, AND THE IMPORTANCE OF REPEATEDLY MENTIONING GOD THROUGHOUT THE DAY IN THE PRECEDING VERSE) |
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| Yusuf Ali | When ye pass (Congregational) prayers, celebrate Allah's praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times. |
| Pickthal | When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers. |
| Arberry | When you have performed the prayer, remember God, standing and sitting and on your sides. Then, when you are secure, perform the prayer; surely the prayer is a timed prescription for the believers. |
| Shakir | Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers. |
| Sarwar | When you complete your prayer, remember God all the time while standing, sitting, or reclining. When you are safe, say your prayers properly. It is a constant duty of the believers. |
| Khalifa | Once you complete your Contact Prayer (Salat), you shall remember GOD while standing, sitting, or lying down. Once the war is over, you shall observe the Contact Prayers (Salat); the Contact Prayers (Salat) are decreed for the believers at specific times. |
| Hilali/Khan | When you have finished As-Salat (the prayer - congregational), remember Allah standing, sitting down, and lying down on your sides, but when you are free from danger, perform As-Salat (Iqamatas Salat). Verily, the prayer is enjoined on the believers at fixed hours. |
| H/K/Saheeh | And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times. |
| Malik | When you finish your Salah (prayers) remember Allah whether you are standing, sitting or reclining; then as soon as you are safe (out of danger) establish regular Salah in full. Surely Salah are made obligatory for the believers at their prescribed times.[103] |
| QXP | Be mindful of Allah's Commands whatever state you are in, standing, sitting or lying down. And when you are once again secure, establish the congregations of Salat. Joining the congregations of Salat at the times appointed by the Central Authority is a duty unto believers. |
| Maulana Ali | So when you have finished the prayer remember Allah standing and sitting and reclining. But when you are secure, from danger, keep up (regular) prayer. Prayer indeed has been enjoined on the believers at fixed times. |
| Free Minds | So when you are done with the contact-method, then remember God while standing, or sitting, or on your sides. When you are relieved, you shall hold the contact-method; the contact-method for the believers is a scheduled book. |
| Qaribullah | When you have established the prayer, remember Allah standing, sitting, and on your sides. Then, when you are secure, establish the prayer, surely, prayer is timely written upon the believer. |
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| George Sale | And when ye shall have ended your prayer, remember God, standing, and sitting, and lying on your sides. But when ye are secure from danger, complete your prayer; for prayer is commanded the faithful, and appointed to be said at the stated times. |
| JM Rodwell | And when ye shall have ended the prayer, make mention of God, standing, and sitting, and reclining: and as soon as ye are secure, observe prayer; for to the faithful, prayer is a prescribed duty, and for stated hours. |
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| Asad | And when you have finished your prayer, remember God - standing and sitting and lying down; and when you are once again secure, observe your prayers [fully]. Verily, for all believers prayer is indeed a sacred duty linked to particular times [of day]. |
an-Nisa' 004:104
| 4:104 ولاتهنوا في ابتغاء القوم ان تكونوا تالمون فانهم يالمون كما تالمون وترجون من الله مالايرجون وكان الله عليما حكيما |
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| Transliteration | Wala tahinoo fee ibtigha-i alqawmi in takoonoo ta/lamoona fa-innahum ya/lamoona kama ta/lamoona watarjoona mina Allahi ma la yarjoona wakana Allahu AAaleeman hakeeman |
| Literal | And do not weaken in asking/desiring the nation, if you are feeling pain, so then they are feeling pain, as/like you feel pain/ache, and you hope/expect from God what they do not hope/expect, and God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom. |
| Pickthal | Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise. |
| Arberry | Faint not in seeking the heathen; if you are suffering, they are also suffering as you are suffering, and you are hoping from God for that for which they cannot hope; God is All-knowing, All-wise. |
| Shakir | And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope; and Allah is Knowing, Wise. |
| Sarwar | Do not neglect the pursuit of the enemy. If you have suffered, they too have suffered but you can, at least, expect from God what they can never expect. God is All-knowing and All-wise. |
| Khalifa | Do not waver in pursuing the enemy. If you suffer, they also suffer. However, you expect from GOD what they never expect. GOD is Omniscient, Most Wise. |
| Hilali/Khan | And dont be weak in the pursuit of the enemy; if you are suffering (hardships) then surely, they (too) are suffering (hardships) as you are suffering, but you have a hope from Allah (for the reward, i.e. Paradise) that for which they hope not, and Allah is Ever AllKnowing, AllWise. |
| H/K/Saheeh | And do not weaken in pursuit of the enemy. If you should be suffering so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise. |
| Malik | Do not show weakness in following up the enemy; if you are suffering hardships they too are suffering similar hardships; moreover, you have hope to receive reward from Allah while they have none. Allah is the Knowledgeable, Wise.[104] |
| QXP | Do not show weakness in pursuing the enemy. If you suffer hardship they too suffer hardship, but you have hope to receive Allah's reward that they cannot rightfully hope. Allah is the Knower, the Wise. |
| Maulana Ali | And be not weak-hearted in pursuit of the enemy. If you suffer they (too) suffer as you suffer, and you hope from Allah what they hope not. And Allah is ever Knowing, Wise. |
| Free Minds | And do not falter in the pursuit of the remaining group. If you are feeling pain, then they are also feeling pain as you are; and you seek from God what they do not seek. God is Knowledgeable, Wise. |
| Qaribullah | And do not be weak in seeking out the people. If you are suffering, they are also suffering as you are suffering, but you are hoping from Allah that which they do not hope. Allah is the Knower, the Wise. |
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| George Sale | Be not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer, as ye suffer, and ye hope for a reward from God which they cannot hope for; and God is knowing and wise. |
| JM Rodwell | Slacken not in pursuit of the foe. If ye suffer, assuredly they suffer also as ye suffer; but ye hope from God for what they cannot hope! And God is Knowing, Wise! |
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| Asad | And be not faint of heart when you seek out the [enemy] host. If you happen to suffer pain, behold, they suffer pain even as you suffer it: but you are hoping [to receive] from God what they cannot hope for. And God is indeed all-knowing, wise. |
an-Nisa' 004:105
| 4:105 انا انزلنا اليك الكتاب بالحق لتحكم بين الناس بما اراك الله ولاتكن للخائنين خصيما |
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| Transliteration | Inna anzalna ilayka alkitaba bialhaqqi litahkuma bayna alnnasi bima araka Allahu wala takun lilkha-ineena khaseeman |
| Literal | That We have descended to you The Book with the truth to judge/rule between the people with what God showed you, and do not be to the betrayers an arguer . |
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| Yusuf Ali | We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust; |
| Pickthal | Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous; |
| Arberry | Surely We have sent down to thee the Book with the truth, so that thou mayest judge between the people by that God has shown thee. So be not an advocate for the traitors; |
| Shakir | Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has taught you; and be not an advocate on behalf of the treacherous. |
| Sarwar | We have revealed to you the Book in all Truth so that you judge among people by the laws of God. However, never defend the treacherous ones. |
| Khalifa | We have sent down to you the scripture, truthfully, in order to judge among the people in accordance with what GOD has shown you. You shall not side with the betrayers. |
| Hilali/Khan | Surely, We have sent down to you (O Muhammad SAW) the Book (this Quran) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through Divine Inspiration), so be not a pleader for the treacherous. |
| H/K/Saheeh | Indeed, We have revealed to you, [O Muúammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate. |
| Malik | We have revealed to you the Book with the Truth so that you may judge between people in accordance with the Right Way which Allah has shown you, so be not an advocate for those who betray trust;[105] |
| QXP | We have sent down the Book to you (O Prophet) in Absolute Truth. Rule and judge among people according to what Allah has shown you (in this Revelation). You shall not advocate for those who are known to have violated their pledges and trusts and betrayed the works assigned to them. |
| Maulana Ali | Surely We have revealed the Book to thee with truth that thou mayest judge between people by means of what Allah has taught thee. And be not one pleading the cause of the dishonest, |
| Free Minds | We have revealed to you the Scripture with truth that you may judge between the people by that which God has shown you, and do not be an advocate for the treacherous. |
| Qaribullah | Surely, We have sent down to you the Book with the truth, so that you will rule between the people by that Allah has shown you. So do not be an advocate for the traitors. |
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| George Sale | We have sent down unto thee the book of the Koran with truth; that thou mayest judge between men through that wisdom which God sheweth thee therein; and be not an advocate for the fraudulent; |
| JM Rodwell | Verily, we have sent down the Book to thee with the truth, thou that mayest judge between men according as God hath given thee insight: But with the deceitful ones dispute not: |
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| Asad | BEHOLD, We have bestowed upon thee from on high this divine writ, setting forth the truth, so that thou may judge between people in accordance with what God has taught thee. Hence, do not contend with those who are false to their trust, |
an-Nisa' 004:106
| 4:106 واستغفر الله ان الله كان غفورا رحيما |
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| Transliteration | Waistaghfiri Allaha inna Allaha kana ghafooran raheeman |
| Literal | And ask for God's forgiveness, that God was/is a forgiver, merciful. |
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| Yusuf Ali | But seek the forgiveness of Allah; for Allah is Oft-forgiving, Most Merciful. |
| Pickthal | And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful. |
| Arberry | and pray forgiveness of God; surely God is All-forgiving, All-compassionate. |
| Shakir | And ask forgiveness of Allah; surely Allah is Forgiving, Merciful. |
| Sarwar | Seek forgiveness from God. He is All-forgiving and All-merciful. |
| Khalifa | You shall implore GOD for forgiveness. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And seek the Forgiveness of Allah, certainly, Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful. |
| Malik | seek Allah’s forgiveness, surely Allah is Forgiving, Merciful.[106] |
| QXP | Pray to Allah that the betrayers and the hypocrites mend their ways and thus become worthy of forgiveness (4:81) Allah is Forgiving, Merciful. |
| Maulana Ali | And ask the forgiveness of Allah. Surely Allah is ever Forgiving, Merciful. |
| Free Minds | And seek forgiveness from God; God is Forgiver, Merciful. |
| Qaribullah | And ask the forgiveness of Allah, surely Allah is the Forgiver, the Most Merciful. |
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| George Sale | but ask pardon of God for thy wrong intention, since God is indulgent and merciful. |
| JM Rodwell | and implore pardon of God. Verily, God is Forgiving, Merciful. |
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| Asad | but pray God to forgive [them]: behold, God is indeed much-forgiving, a dispenser of grace. |
an-Nisa' 004:107
| 4:107 ولاتجادل عن الذين يختانون انفسهم ان الله لايحب من كان خوانا اثيما |
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| Transliteration | Wala tujadil AAani allatheena yakhtanoona anfusahum inna Allaha la yuhibbu man kana khawwanan atheeman |
| Literal | And do not argue/dispute about those who betray themselves, that God does not love/like who was/is often betraying/often being unfaithful, a sinner, a criminal. |
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| Yusuf Ali | Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime: |
| Pickthal | And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful. |
| Arberry | And do not dispute on behalf of those who betray themselves; surely God loves not the guilty traitor. |
| Shakir | And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful; |
| Sarwar | Do not defend those who deceive themselves; God does not love those who are treacherous and sinful. |
| Khalifa | Do not argue on behalf of those who have wronged their own souls; GOD does not love any betrayer, guilty. |
| Hilali/Khan | And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer of his trust, and indulges in crime. |
| H/K/Saheeh | And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver. |
| Malik | Do not plead on behalf of those who betray their own souls; Allah does not love the treacherous, sinful.[107] |
| QXP | (You may pray for their guidance but) do not plead on behalf of the people who have betrayed their own "Self". Allah loves not one who drags down his own humanity by betraying his pledges, duties and trusts. |
| Maulana Ali | And contend not on behalf of those who act unfaithfully to their souls. Surely Allah loves not him who is treacherous, sinful: |
| Free Minds | And do not argue on behalf of those who betray themselves. God does not like those who are betrayers, sinners. |
| Qaribullah | And do not argue on behalf of those who betray themselves, surely, Allah does not love the sinful traitor. |
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| George Sale | Dispute not for those who deceive one another, for God loveth not him who is a deceiver or unjust. |
| JM Rodwell | And plead not with us for those who are self-deceivers; for God loveth not him who is deceitful, criminal. |
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| Asad | Yet do not argue in behalf of those who are false to their own selves: verily, God does not love those who betray their trust and persist in sinful ways. |
an-Nisa' 004:108
| 4:108 يستخفون من الناس ولايستخفون من الله وهو معهم اذ يبيتون مالايرضي من القول وكان الله بما يعملون محيطا |
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| Transliteration | Yastakhfoona mina alnnasi wala yastakhfoona mina Allahi wahuwa maAAahum ith yubayyitoona ma la yarda mina alqawli wakana Allahu bima yaAAmaloona muheetan |
| Literal | They hide from the people and they do not hide from God, and He is with them when they scheme at night what He does not accept/approve from the saying, and God was/is with what they do surrounding/enveloping . |
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| Yusuf Ali | They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do. |
| Pickthal | They seek to hide from men and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto Him. Allah ever surroundeth what they do. |
| Arberry | They hide themselves from men, but hide not themselves from God; for He is with them while they meditate at night discourse unpleasing to Him; God encompasses the things they do. |
| Shakir | They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do. |
| Sarwar | They hide their sins from other people but they cannot hide themselves from God who is constantly with them, even when they hold nocturnal meetings, a thing which God does not like. God comprehends all that they do. |
| Khalifa | They hide from the people, and do not care to hide from GOD, though He is with them as they harbor ideas He dislikes. GOD is fully aware of everything they do. |
| Hilali/Khan | They may hide (their crimes) from men, but they cannot hide (them) from Allah, for He is with them (by His Knowledge), when they plot by night in words that He does not approve, And Allah ever encompasses what they do. |
| H/K/Saheeh | They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah, of what they do, encompassing. |
| Malik | They might be able to hide their crimes from people, but they cannot hide from Allah. He is with them even when they plot by night in words that He cannot approve. Allah encompasses all their actions.[108] |
| QXP | They seek to hide from people and do not seek to hide from Allah! He is with them when they discuss and plot by night that which He dislikes. And Allah encompasses with His Knowledge all they do. |
| Maulana Ali | They seek to hide from men and they cannot hide from Allah, and He is with them when they counsel by night matters which please Him not. And Allah ever encompasses what they do. |
| Free Minds | They may conceal this from the people, but they do not conceal it from God, and He was with them when they schemed what He does not approve of to be said. God is Encompassing what they do. |
| Qaribullah | They seek to hide themselves from the people, but they do not hide themselves from Allah for He is with them when they hide the saying that does not please Him. Allah encompasses what they do. |
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| George Sale | Such conceal themselves from men, but they conceal not themselves from God; for He is with them when they imagine by night a saying which pleaseth Him not, and God comprehendeth what they do. |
| JM Rodwell | From men they hide themselves; but they cannot hide themselves from God: and when they hold nightly discourses which please Him not, He is with them. God is round about their doings! |
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| Asad | They would conceal their doings from men; but from God they cannot conceal them - for He is with them whenever they devise, in the dark of night, all manner of beliefs which He does not approve. And God indeed encompasses [with His knowledge] whatever they do. |
an-Nisa' 004:109
| 4:109 هاانتم هؤلاء جادلتم عنهم في الحياة الدنيا فمن يجادل الله عنهم يوم القيامة ام من يكون عليهم وكيلا |
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| Transliteration | Haantum haola-i jadaltum AAanhum fee alhayati alddunya faman yujadilu Allaha AAanhum yawma alqiyamati am man yakoonu AAalayhim wakeelan |
| Literal | Here you are those (who) argued/disputed about them in the life the present/worldly life; so who argues/disputes (with) God about them (in) the Resurrection Day, or who will be on them a guardian/protector ? |
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| Yusuf Ali | Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with Allah on their behalf on the Day of Judgment, or who will carry their affairs through? |
| Pickthal | Ho! ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender? |
| Arberry | Ha, there you are; you have disputed on their behalf in the present life; but who will dispute with God on their behalf on the Resurrection Day, or who will be a guardian for them? |
| Shakir | Behold! you are they who (may) plead for them in this world's life, but who will plead for them with Allah on the resurrection day, or who shall be their protector? |
| Sarwar | You defend them in this life but who will defend them against God on the Day of Judgment and who will be their attorney? |
| Khalifa | Here you are arguing on their behalf in this world; who is going to argue with GOD on their behalf on the Day of Resurrection? Who is going to be their advocate? |
| Hilali/Khan | Lo! You are those who have argued for them in the life of this world, but who will argue for them on the Day of Resurrection against Allah, or who will then be their defender? |
| H/K/Saheeh | Here you are those who argue on their behalf in [this] worldly life but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative? |
| Malik | You may plead for them in this life, but who will plead for them with Allah on the Day of Resurrection? Or who will be their defender?[109] |
| QXP | You people contend on their behalf in this world. But who will contend with Allah for them on the Resurrection Day? Or who will be their defender? |
| Maulana Ali | Behold! You are they who may contend on their behalf in this world’s life, but who will contend with Allah on their behalf on the Resurrection day, or who will have charge of their affairs? |
| Free Minds | Here you are arguing on their behalf in this world, but who will argue on their behalf with God on the Day of Resurrection? or who will be their sponsor? |
| Qaribullah | There you are, you have argued on their behalf in the worldly life, but who will argue with Allah on their behalf on the Day of Resurrection! Or who will be a guardian for them? |
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| George Sale | Behold, ye are they who have disputed for them in this present life; but who shall dispute with God for them on the day of resurrection, or who will become their patron? |
| JM Rodwell | Oh! ye are they who plead in their favour in this present life; but who shall plead with God for them on the day of the resurrection? Who will be the guardian over them? |
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| Asad | Oh, you might well argue in their behalf in the life of this world: but who will argue in their behalf with God on the Day of Resurrection, or who will be their defender? |
an-Nisa' 004:110
| 4:110 ومن يعمل سوءا او يظلم نفسه ثم يستغفر الله يجد الله غفورا رحيما |
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| Transliteration | Waman yaAAmal soo-an aw yathlim nafsahu thumma yastaghfiri Allaha yajidi Allaha ghafooran raheeman |
| Literal | And who does bad/evil/harm or causes injustice (to) himself then he asks for forgiveness (from) God, he finds God a forgiver, merciful. |
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| Yusuf Ali | If any one does evil or wrongs his own soul but afterwards seeks Allah's forgiveness, he will find Allah Oft-forgiving, Most Merciful. |
| Pickthal | Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful. |
| Arberry | Whosoever does evil, or wrongs himself; and then prays God's forgiveness, he shall find God is All-forgiving, All-compassionate. |
| Shakir | And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful. |
| Sarwar | One who commits a sin or does wrong to himself and then seeks forgiveness from God, will find God All-forgiving and All-merciful. |
| Khalifa | Anyone who commits evil, or wrongs his soul, then implores GOD for forgiveness, will find GOD Forgiving, Most Merciful. |
| Hilali/Khan | And whoever does evil or wrongs himself but afterwards seeks Allahs Forgiveness, he will find Allah OftForgiving, Most Merciful. |
| H/K/Saheeh | And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful. |
| Malik | If anyone does evil or wrongs his own soul and then seeks Allah’s forgiveness, he will find Allah Forgiving, Merciful.[110] |
| QXP | Anyone who transgresses against his or her own "Self", then seeks Allah's forgiveness, will find Allah Forgiving, Merciful. (The way to achieve Allah's forgiveness is repentance, taking corrective action and doing good deeds for others (4:17), (11:114)). |
| Maulana Ali | And whoever does evil or wrongs his soul, then asks forgiveness of Allah, will find Allah Forgiving, Merciful. |
| Free Minds | And whoever does any evil, or wrongs himself, then seeks God's forgiveness; he will find God Forgiving, Merciful. |
| Qaribullah | He who does evil or wrongs himself and then asks forgiveness of Allah will find that Allah is the Forgiver, the Most Merciful. |
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| George Sale | Yet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful. |
| JM Rodwell | Yet he who doth evil, or shall have acted against his own weal, and then shall ask pardon of God, will find God Forgiving, Merciful: |
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| Asad | Yet he who does evil or [otherwise] sins against himself, and thereafter prays God to forgive him, shall find God much-forgiving, a dispenser of grace: |
an-Nisa' 004:111
| 4:111 ومن يكسب اثما فانما يكسبه على نفسه وكان الله عليما حكيما |
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| Transliteration | Waman yaksib ithman fa-innama yaksibuhu AAala nafsihi wakana Allahu AAaleeman hakeeman |
| Literal | And who acquires/carries a sin/crime , so but he carries it on himself, and God was/is wise/judicious. |
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| Yusuf Ali | And if any one earns sin. he earns it against His own soul: for Allah is full of knowledge and wisdom. |
| Pickthal | Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise. |
| Arberry | And whosoever earns a sin, earns it against himself only; and God is ever All-knowing, All-wise. |
| Shakir | And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise. |
| Sarwar | One who commits sins has committed them against his own soul. God is All-knowing and All-wise. |
| Khalifa | Anyone who earns a sin, earns it to the detriment of his own soul. GOD is Omniscient, Most Wise. |
| Hilali/Khan | And whoever earns sin, he earns it only against himself. And Allah is Ever AllKnowing, AllWise. |
| H/K/Saheeh | And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise. |
| Malik | Whoever commits a sin, he commits it against his own soul. Allah is knowledgeable, Wise.[111] |
| QXP | Whoever earns a violation against the Permanent Values given in the Qur'an does it against, and drags down, his own "Self". Allah, the Knower, the Wise imparts this information to you. |
| Maulana Ali | And whoever commits a sin, commits it only against himself. And Allah is ever Knowing, Wise. |
| Free Minds | And whoever earns any sin, then he has brought it on himself. And God is Knowledgeable, Wise. |
| Qaribullah | Whosoever earns a sin, he only earns it against himself. Allah is the Knower, the Wise. |
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| George Sale | Whoso committeth wickedness, committeth it against his own soul: God is knowing and wise. |
| JM Rodwell | And whoever committeth a crime, committeth it to his own hurt. And God is Knowing, Wise! |
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| Asad | for he who commits a sin, commits it only to his own hurt; and God is indeed all-knowing, wise. |
an-Nisa' 004:112
| 4:112 ومن يكسب خطيئة او اثما ثم يرم به بريئا فقد احتمل بهتانا واثما مبينا |
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| Transliteration | Waman yaksib khatee-atan aw ithman thumma yarmi bihi baree-an faqadi ihtamala buhtanan wa-ithman mubeenan |
| Literal | And who acquires/carries a sin or a sin/crime , then he blames and accuses an innocent, so he had carried wrongfully/slanderfully and an evident sin/crime . |
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| Yusuf Ali | But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin. |
| Pickthal | And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime. |
| Arberry | And whosoever earns a fault or a sin and then casts it upon the innocent, thereby has laid upon himself calumny and manifest sin. |
| Shakir | And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. |
| Sarwar | One who makes a mistake or commits a sin and ascribes it to an innocent person, he only burdens himself with slander and a grave sin. |
| Khalifa | Anyone who earns a sin, then accuses an innocent person thereof, has committed a blasphemy and a gross offense. |
| Hilali/Khan | And whoever earns a fault or a sin and then throws it on to someone innocent, he has indeed burdened himself with falsehood and a manifest sin. |
| H/K/Saheeh | But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin. |
| Malik | But if anyone commits a crime and charges an innocent person with it (a Muslim from the tribe of Bani Dhafar committed theft and put the blame on a Jew who was innocent), he indeed shall bear the guilt of slander and a flagrant sin.[112] |
| QXP | And whoever commits a fault or such violation, but throws the blame on the innocent, burdens himself with slander and a clear violation that drags the "Self" down. |
| Maulana Ali | And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. |
| Free Minds | And whoever does a mistake or wrongdoing, then blames it on an innocent person; he has incurred falsehood and a clear sin. |
| Qaribullah | Whosoever earns a fault or a sin and casts it upon the innocent, indeed, he bears the slander and a clear sin. |
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| George Sale | And whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice. |
| JM Rodwell | And whoever committeth an involuntary fault or a crime, and then layeth it on the innocent, shall surely bear the guilt of calumny and of a manifest crime. |
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| Asad | But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with the guilt of calumny and [yet another] flagrant sin. |
an-Nisa' 004:113
| 4:113 ولولا فضل الله عليك ورحمته لهمت طائفة منهم ان يضلوك ومايضلون الا انفسهم ومايضرونك من شئ وانزل الله عليك الكتاب والحكمة وعلمك مالم تكن تعلم وكان فضل الله عليك عظيما |
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| Transliteration | Walawla fadlu Allahi AAalayka warahmatuhu lahammat ta-ifatun minhum an yudillooka wama yudilloona illa anfusahum wama yadurroonaka min shay-in waanzala Allahu AAalayka alkitaba waalhikmata waAAallamaka ma lam takun taAAlamu wakana fadlu Allahi AAalayka AAatheeman |
| Literal | And where it not for God's grace/favour/blessing on you and His mercy, a group from them resolved/started (E) that (to) misguide you, and they do not misguide except themselves, and they do not harm you from a thing, and God descended on you The Book and the wisdom, and He taught you, what you did (and) were not to know, and God's grace/favour on you was/is great.60 |
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| Yusuf Ali | But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee. |
| Pickthal | But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite. |
| Arberry | But for God's bounty to thee and His mercy a party of them purposed to lead thee astray; but they lead only themselves astray; they do not hurt thee in anything. God has sent down on thee the Book and the Wisdom, and He has taught thee that thou knewest not; God's' bounty to thee is ever great. |
| Shakir | And were it not for Allah's grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know, and Allah's grace on you is very great. |
| Sarwar | Were it not for the favor and mercy of God, some of them would have certainly tried to make you (Muhammad) go astray. However, they cannot lead any one astray but themselves nor can they harm you. God has revealed the Book to you, has given you wisdom, and has taught you what you did not know. Certainly God's favor to you has been great. |
| Khalifa | If it were not for GOD's grace towards you, and His mercy, some of them would have misled you. They only mislead themselves, and they can never harm you in the least. GOD has sent down to you the scripture and wisdom, and He has taught you what you never knew. Indeed, GOD's blessings upon you have been great. |
| Hilali/Khan | Had not the Grace of Allah and His Mercy been upon you (O Muhammad SAW), a party of them would certainly have made a decision to mislead you, but (in fact) they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book (The Quran), and AlHikmah (Islamic laws, knowledge of legal and illegal things i.e. the Prophets Sunnah - legal ways), and taught you that which you knew not. And Ever Great is the Grace of Allah unto you (O Muhammad SAW). |
| H/K/Saheeh | And if it was not for the favor of Allah upon you, [O Muúammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great. |
| Malik | If Allah’s grace and mercy were not with you to save you from their mischief, a group of them (tribe of Bani Dhafar) was determined to lead you astray. They led astray none but themselves, and they cannot do you any harm. Allah has revealed to you the Book and wisdom and taught you what you did not know; great indeed is the grace of Allah upon you.[113] |
| QXP | But for the Grace of Allah upon you (O Prophet), a party among them were bent upon diverting you, but they only misled themselves. They cannot hurt you at all. He has given you the Law and the Logic behind it. He teaches you that which you knew not. Contrary to blind faith, the use of Reason empowers you with Conviction (12:108). The Grace of Allah upon you is Infinite. |
| Maulana Ali | And were it not for Allah’s grace upon thee and His mercy, a party of them had certainly designed to ruin thee. And they ruin only themselves, and they cannot harm thee in any way. And Allah has revealed to thee the Book and the Wisdom, and taught thee what thou knewest not, and Allah’s grace on thee is very great. |
| Free Minds | And had it not been for God's favour upon you and His mercy, when a group of them were insistent on misguiding you; they would not have misguided except themselves, nor would they harm you in anything. And God has sent down to you the Scripture and the wisdom, and He has taught you that which you did not know. God's grace upon you is great. |
| Qaribullah | But for the Favor of Allah to you (Prophet Muhammad) and His Mercy, a party of them intended to lead you astray, but they only lead themselves astray, and they did not harm you a thing. Allah has sent down to you the Book and the Wisdom and He has taught you what you did not know. The Bounty of Allah to you is ever great. |
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| George Sale | If the indulgence and mercy of God had not been upon thee, surely a part of them had studied to seduce thee; but they shall seduce themselves only, and shall not hurt thee at all. God hath sent down unto thee the book of the Koran and wisdom, and hath taught thee that which thou knewest not; for the favour of God hath been great towards thee. |
| JM Rodwell | But for the grace and mercy of God upon thee, a party among them had resolved to mislead thee, but they shall only mislead themselves; nor in aught shall they harm thee. God hath caused the Book and the wisdom to descend upon thee: and what thou knowest no |
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| Asad | And but for God's favour upon thee and His grace, some of those [who are false to themselves] would indeed endeavour to lead thee astray; yet none but themselves do they lead astray. Nor can they harm thee in any way, since God has bestowed upon thee from on high this divine writ and [given thee] wisdom, and has imparted unto thee the knowledge of what thou didst not know. And God's favour upon thee is tremendous indeed. |
an-Nisa' 004:114
| 4:114 لاخير في كثير من نجواهم الا من امر بصدقة او معروف او اصلاح بين الناس ومن يفعل ذلك ابتغاء مرضاة الله فسوف نؤتيه اجرا عظيما |
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| Transliteration | La khayra fee katheerin min najwahum illa man amara bisadaqatin aw maAAroofin aw islahin bayna alnnasi waman yafAAal thalika ibtighaa mardati Allahi fasawfa nu/teehi ajran AAatheeman |
| Literal | (There is) no goodness in much from their confidential talk/secret conversation, except who ordered/commanded with charity or kindness or reconciliation between the people, and who does that asking/desiring God's satisfactions, so We will give him a great reward. |
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| Yusuf Ali | In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value). |
| Pickthal | There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward. |
| Arberry | No good is there in much of their conspiring, except for him who bids to freewill offering, or honour, or setting things right between the people. Whoso does that, seeking God's good pleasure, We shall surely give him a mighty wage. |
| Shakir | There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah's pleasure, We will give him a mighty reward. |
| Sarwar | There is nothing good in much of their secret talks except for that which is for charity, justice, or for reconciliation among people to seek thereby the pleasure of God for which We will give a great reward. |
| Khalifa | There is nothing good about their private conferences, except for those who advocate charity, or righteous works, or making peace among the people. Anyone who does this, in response to GOD's teachings, we will grant him a great recompense. |
| Hilali/Khan | There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allahs Cause), or Maroof (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind, and he who does this, seeking the good Pleasure of Allah, We shall give him a great reward. |
| H/K/Saheeh | No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah then We are going to give him a great reward. |
| Malik | There is no virtue in most of the secret counsels of the people; it is, however, good if one secretly enjoins charity, kindness, and reconciliation among people; the one who does this to please Allah, will soon be given a mighty reward.[114] |
| QXP | There is no good in much of their secret conferences. Most meetings that take place behind closed doors are detrimental to humanity. However, whoever arranges meetings that discuss matters of social welfare, economic equity, human resource development, just legislation and reconciliation of conflicts seeking Allah's Approval, We shall bestow upon him / her a great Reward. |
| Maulana Ali | There is no good in most of their secret counsels except (in) him who enjoins charity or goodness or reconciliation between people. And whoever does this, seeking Allah’s pleasure, We shall give him a mighty reward. |
| Free Minds | There is no good in most of what they desire, except whoever orders a charity or kindness or reconciliation between the people. And whoever does this seeking God's favour, We will give him a great reward. |
| Qaribullah | There is no good in much of their confiding, except for he who bids to charity, honor, or reforms between people. Whosoever does that for the sake of the pleasure of Allah, We shall give him a great wage. |
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| George Sale | There is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: Whoever doth this out of a desire to please God, We will surely give him a great reward. |
| JM Rodwell | In most of their secret talk is nothing good; but only in his who enjoineth almsgiving, or that which is right, or concord among men. Whoso doth this, out of desire to please God, we will give him at the last a great reward: |
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| Asad | NO GOOD comes, as a rule, out of secret confabulations - saving such as are devoted to enjoining charity, or equitable dealings, or setting things to rights between people: and unto him who does this out of a longing for God's goodly acceptance We shall in time grant a mighty reward. |
an-Nisa' 004:115
| 4:115 ومن يشاقق الرسول من بعد ماتبين له الهدى ويتبع غير سبيل المؤمنين نوله ماتولى ونصله جهنم وساءت مصيرا |
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| Transliteration | Waman yushaqiqi alrrasoola min baAAdi ma tabayyana lahu alhuda wayattabiAA ghayra sabeeli almu/mineena nuwallihi ma tawalla wanuslihi jahannama wasaat maseeran |
| Literal | And who defies/makes animosity with the messenger from after the guidance was clarified to him and he follows other than the believers' way/path, We enable him what he followed , and We roast/make him suffer Hell, and it was a bad end/destination. |
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| Yusuf Ali | If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge! |
| Pickthal | And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer's way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey's end! |
| Arberry | But whoso makes a breach with the Messenger after the guidance has become clear to him and follows a way other than the believers', him We shall turn over to what he has turned to and We shall roast him in Gehenna - an evil homecoming! |
| Shakir | And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. |
| Sarwar | Whoever gives the Messenger a hard time, even after having received clear guidance, and follows a path other than that of the believers, will be left alone. We will cast him into hell, a terrible destination. |
| Khalifa | As for him who opposes the messenger, after the guidance has been pointed out to him, and follows other than the believers' way, we will direct him in the direction he has chosen, and commit him to Hell; what a miserable destiny! |
| Hilali/Khan | And whoever contradicts and opposes the Messenger (Muhammad SAW) after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination. |
| H/K/Saheeh | And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers We will give him what he has taken and drive him into Hell, and evil it is as a destination. |
| Malik | Anyone who is hostile to the Messenger after guidance has been plainly conveyed to him and follows a path other than that of the believers, We shall leave him in the path he has chosen and cast him into Hell, which is an evil refuge.[115] |
| QXP | One who opposes the Messenger, dissents and treads contrary to the way of the believers, after the Guidance has been made plain to him, We shall let him continue in his chosen direction, and expose him to Hell, a miserable destination. |
| Maulana Ali | And whoever acts hostilely to the Messenger after guidance has become manifest to him and follows others than the way of the believers, We turn him to that to which he (himself) turns and make him enter hell; and it is an evil resort. |
| Free Minds | And whoever is hostile to the messenger after the guidance has been made clear to him, and he follows other than the path of the believers; We will grant him what he has sought and deliver him to Hell; what a miserable destination. |
| Qaribullah | But whosoever opposes the Messenger after guidance has been made clear to him and follows a path other than that of the believers, We shall let him follow what he has turned to and We shall roast him in Gehenna (Hell) an evil arrival. |
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| George Sale | But whoso separateth himself from the Apostle, after true direction hath been manifested unto him, and followeth any other way, than that of the true believers, we will cause him to obtain that to which he is inclined, and will cast him to be burned in hell; and an unhappy journey shall it be thither. |
| JM Rodwell | But whoso shall sever himself from the prophet after that "the guidance" hath been manifested to him, and shall follow any other path than that of the faithful, we will turn our back on him as he hath turned his back on us, and we will cast him into Hell;- |
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| Asad | But as for him who, after guidance has been vouchsafed to him, cuts himself off from the Apostle and follows a path other than that of the believers - him shall We leave unto that which he himself has chosen, and shall cause him to endure hell: and how evil a journey's end! |
an-Nisa' 004:116
| 4:116 ان الله لايغفر ان يشرك به ويغفر مادون ذلك لمن يشاء ومن يشرك بالله فقد ضل ضلالابعيدا |
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| Transliteration | Inna Allaha la yaghfiru an yushraka bihi wayaghfiru ma doona thalika liman yashao waman yushrik biAllahi faqad dalla dalalan baAAeedan |
| Literal | That God does not forgive that He be made a partner with Him, and He forgives what (is) other than that to whom He wants/wills, and who shares/makes partners with God, so he had misguided a distant misguidance. |
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| Yusuf Ali | Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right). |
| Pickthal | Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray. |
| Arberry | God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has gone astray into far error. |
| Shakir | Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error. |
| Sarwar | God will not forgive the sin of considering something equal to Him, but He may forgive the other sins of whomever He wants. One who considers anything equal to God has certainly gone far away from the right path. |
| Khalifa | GOD does not forgive idol worship (if maintained until death), and He forgives lesser offenses for whomever He wills. Anyone who idolizes any idol beside GOD has strayed far astray. |
| Hilali/Khan | Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases sins other than that, and whoever sets up partners in worship with Allah, has indeed strayed far away. |
| H/K/Saheeh | Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray. |
| Malik | Surely Allah will never forgive the one who commits the sin of shirk and may forgive anyone else if He so pleases. One who commits shirk has indeed gone far away from the Right Way.[116] |
| QXP | Allah will not forgive SHIRK (choosing authorities besides Him) though He may forgive other transgressions according to His Law of forgiveness. Whoever commits SHIRK, has wandered far astray (4:48). |
| Maulana Ali | Surely Allah forgives not setting up partners with Him, and He forgives all besides this to whom He pleases. And whoever sets up a partner with Allah, he indeed goes far astray. |
| Free Minds | God does not forgive to have partners set up with Him, but He forgives other than that for whom He pleases. Whoever sets-up partners with God has indeed strayed a far straying. |
| Qaribullah | Allah does not forgive (the sin of inventing an) association with Him, but He forgives other sins to whomsoever He will. Whosoever associates with Allah has gone astray in far error. |
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| George Sale | Verily God will not pardon the giving Him a companion, but He will pardon any crime besides that, unto whom He pleaseth: And he who giveth a companion unto God, is surely led aside into a wide mistake: |
| JM Rodwell | God truly will not forgive the joining other gods with Himself. Other sins He will forgive to whom He will: but he who joineth gods with God, hath erred with far-gone error. |
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| Asad | VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for those who ascribe divinity to aught beside God have indeed gone far astray. |
an-Nisa' 004:117
| 4:117 ان يدعون من دونه الا اناثا وان يدعون الا شيطانا مريدا |
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| Transliteration | In yadAAoona min doonihi illa inathan wa-in yadAAoona illa shaytanan mareedan |
| Literal | That they call from other than Him except females, and that they call except a rebellious/evil devil . |
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| Yusuf Ali | (The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel! |
| Pickthal | They invoke in His stead only females; they pray to none else than Satan, a rebel |
| Arberry | In stead of Him, they pray not except to female beings; they pray not except to a rebel Satan accursed by God. |
| Shakir | They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan. |
| Sarwar | They (the pagans) only worship idols and Satan, the persistent rebel. |
| Khalifa | They even worship female gods besides Him; as a matter of fact, they only worship a rebellious devil. |
| Hilali/Khan | They (all those who worship others than Allah) invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitan (Satan), a persistent rebel! |
| H/K/Saheeh | They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan. |
| Malik | The pagans call upon female deities beside Him; by doing so they call nothing but the rebellious Satan[117] |
| QXP | (Think how this attitude downgrades the human "Self".) Some of them stoop so low that they make seductive statues of females and worship them! In fact, they worship Satan, their selfish desire that rebels against the Divine Values. |
| Maulana Ali | Besides Him they call on nothing but female divinities and they call on nothing but a rebellious devil, |
| Free Minds | They are only calling on females beside God. Indeed, they are only calling on a persistent devil. |
| Qaribullah | Instead of Him they supplicate to none but females, and indeed they supplicate to none except the rebellious satan, |
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| George Sale | The infidels invoke beside Him only female deities; and only invoke rebellious Satan. |
| JM Rodwell | They call, beside Him, upon mere goddesses! they invoke a rebel Satan! On them is the malison of God. |
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| Asad | In His stead, they invoke only lifeless symbols - thus invoking none but a rebellious Satan |
an-Nisa' 004:118
| 4:118 لعنه الله وقال لاتخذن من عبادك نصيبا مفروضا |
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| Transliteration | LaAAanahu Allahu waqala laattakhithanna min AAibadika naseeban mafroodan |
| Literal | God cursed him , and he (the devil) said: "I will take (E) from your worshippers/slaves a specified share." |
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| Yusuf Ali | Allah did curse him, but he said: "I will take of Thy servants a portion Marked off; |
| Pickthal | Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion, |
| Arberry | He said, 'Assuredly I will take unto myself a portion appointed of Thy servants, |
| Shakir | Allah has cursed him; and he said: Most certainly I will take of Thy servants an appointed portion: |
| Sarwar | God condemned Satan when he said, "I will certainly take my revenge from Your servants. |
| Khalifa | GOD has condemned him, and he said, "I will surely recruit a definite share of Your worshipers. |
| Hilali/Khan | Allah cursed him. And he (Shaitan (Satan)) said: "I will take an appointed portion of your slaves; |
| H/K/Saheeh | Whom Allah has cursed. For he had said, "I will surely take from among Your servants a specific portion. |
| Malik | on whom Allah has laid His curse; and who has said: "I will take a good portion of Your servants and mislead them.[118] |
| QXP | Allah has rejected Satan for saying, "Verily, of your servants I will take my due share." (A great many people follow their own Satans (45:23) and the clergy eats a portion from their wealth in the name of God; that is Satan's share (9:31), (9:34)) |
| Maulana Ali | Whom Allah has cursed. And he said: Certainly I will take of Thy servants an appointed portion; |
| Free Minds | God has cursed him; and he had said: "I will take from Your servants a sizeable portion." |
| Qaribullah | whom Allah has cursed and he (satan) said: 'Indeed, I will take to myself an appointed portion of Your worshipers, |
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| George Sale | God cursed him; and he said, verily I will take of thy servants a part cut off from the rest, |
| JM Rodwell | For he said, "A portion of thy servants will I surely take, |
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| Asad | whom God has rejected for having said, "Verily, of Thy servants I shall most certainly take my due share, |
an-Nisa' 004:119
| 4:119 ولاضلنهم ولامنينهم ولامرنهم فليبتكن اذان الانعام ولامرنهم فليغيرن خلق الله ومن يتخذ الشيطان وليا من دون الله فقد خسر خسرانا مبينا |
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| Transliteration | Walaodillannahum walaomanniyannahum walaamurannahum falayubattikunna athana al-anAAami walaamurannahum falayughayyirunna khalqa Allahi waman yattakhithi alshshaytana waliyyan min dooni Allahi faqad khasira khusranan mubeenan |
| Literal | And I will misguide them (E), and I will make them desire (E), and I will order/command them (E), so they will cut (E) the animals'/livestock's ears, and I will order/command them (E), so they will change (E) God's creation. And who takes the devil (as) a guardian/ally from other than God, so he had lost an evident loss. |
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| Yusuf Ali | "I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest. |
| Pickthal | And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle' ears, and surely I will command them and they will change Allah's creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest. |
| Arberry | and I will lead them astray, and fill them with fancies and I will command them and they will cut off the cattle's ears; I will command them and they will alter God's creation.' Whoso takes Satan to him for a friend, instead of God, has surely suffered a manifest loss. |
| Shakir | And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah's creation; and whoever takes the Shaitan for a guardian rather than Allah he indeed shall suffer a manifest loss. |
| Sarwar | I will lead them astray, induce in their hearts prolonged, worldly desires, command them to pierce the ears of their animals, sacrificed for the idols, and order them to change the religion of God." One who accepts Satan as his guardian, instead of God, has certainly incurred a great loss upon himself. |
| Khalifa | "I will mislead them, I will entice them, I will command them to (forbid the eating of certain meats by) marking the ears of livestock, and I will command them to distort the creation of GOD." Anyone who accepts the devil as a lord, instead of GOD, has incurred a profound loss. |
| Hilali/Khan | Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the nature created by Allah." And whoever takes Shaitan (Satan) as a Walee (protector or helper) instead of Allah, has surely suffered a manifest loss. |
| H/K/Saheeh | And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss. |
| Malik | I will create in them false desires and order them to slit the ears of cattle. I will order them to tamper with Allah’s creation." Therefore, whoever takes Satan as a guardian instead of Allah, has indeed become a clear-cut loser.[119] |
| QXP | Satan (Iblis) in allegorical terms had said, "I surely will lead them astray, I will entice them, confound them." (2:34-36), (7:11), (15:30-32), (17:62), (18:50), (20:116), (38:74). According to Satan's promise, these representatives of his mislead men and women away from the Qur'an, and confound them with ritualism and superstitions, such as magic, dreams, astrology, amulets, numerology, ghoul, exorcism, and vain beliefs. Marking cattle's ears, choosing red cows or black goats for specific sacrifices, are superstitions that the clergy propagates. They try to present the Laws of Allah operative in the World of Creation in a distorted fashion. They assign miracles to living or dead "saints" ignoring the Law of Cause and Effect (4:51), (4:60). Whoever befriends this handiwork of Satan, has ignored Allah. Such a person is verily a loser and his loss is manifest. |
| Maulana Ali | And certainly I will lead them astray and excite in them vain desires and bid them so that they will slit the ears of the cattle, and bid them so that they will alter Allah’s creation. And whoever takes the devil for a friend, forsaking Allah, he indeed suffers a manifest loss. |
| Free Minds | "And I will misguide them and make them desire, and I will command them, so that they will mark the ears of the livestock, and I will command them so they will make change to God's creation." Whoever takes the devil as a supporter other than God, then he has indeed lost a great loss. |
| Qaribullah | and lead them astray. I shall fill them with fancies and order them to cut off the ears of cattle. I shall order them to alter the creation of Allah. ' Indeed, whosoever chooses satan for a guide, instead of Allah, has surely suffered a clear loss. |
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| George Sale | and I will seduce them, and will insinuate vain desires into them, and I will command them and they shall cut off the ears of cattle; and I will command them and they shall change God's creature. But whoever taketh Satan for his patron, besides God, shall surely perish with a manifest destruction. |
| JM Rodwell | and will lead them astray, and will stir desires within them, and will command them and they shall cut the ears of animals; and I will command them, and they shall alter the creation of God." He who taketh Satan rather than God for his patron, is ruined wi |
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| Asad | and shall lead them astray, and fill them with vain desires; and I shall command them - and they will cut off the ears of cattle [in idolatrous sacrifice]; and I shall command them - and they will corrupt God's creation!" But all who take Satan rather than God for their master do indeed, most clearly, lose all: |
an-Nisa' 004:120
| 4:120 يعدهم ويمنيهم ومايعدهم الشيطان الا غرورا |
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| Transliteration | YaAAiduhum wayumanneehim wama yaAAiduhumu alshshaytanu illa ghurooran |
| Literal | He promises them and he makes them wish/desire, and the devil does not promise them except deceit/temptation. |
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| Yusuf Ali | Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception. |
| Pickthal | He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile. |
| Arberry | He promises them and fills them with fancies, but there is nothing Satan promises them except delusion. |
| Shakir | He gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive. |
| Sarwar | Satan gives them false promises and tempts them to develop longings which can never be realized. |
| Khalifa | He promises them and entices them; what the devil promises is no more than an illusion. |
| Hilali/Khan | He (Shaitan (Satan)) makes promises to them, and arouses in them false desires; and Shaitans (Satan) promises are nothing but deceptions. |
| H/K/Saheeh | Satan promises them and arouses desire in them. But Satan does not promise them except delusion. |
| Malik | Satan makes promises to stir up in them false desires; but Satan makes them promises only to deceive them.[120] |
| QXP | (You have seen how associating partners with Allah, and ignoring the Qur'an in favor of human dogmas, drag the "Self" down to subhuman levels.) You will find these agents of Satan dispensing paradise and hell to their followers in outright deception (false hopes and vain desires such as seventy two beauties etc.). |
| Maulana Ali | He promises them and excites vain desires in them. And the devil promises them only to deceive. |
| Free Minds | He promises them and makes them desire, but what the devil promises them is only vanity. |
| Qaribullah | he promises them and fills them with fancies, but what satan promises them is only a delusion. |
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| George Sale | He maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises. |
| JM Rodwell | He hath made them promises, and he hath stirred desires within them; but Satan promiseth, only to beguile! |
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| Asad | he holds out promises to them, and fills them with vain desires: yet whatever Satan promises them is but meant to delude the mind. |
an-Nisa' 004:121
| 4:121 اولئك ماواهم جهنم ولايجدون عنها محيصا |
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| Transliteration | Ola-ika ma/wahum jahannamu wala yajidoona AAanha maheesan |
| Literal | Those, their shelter/refuge (is) Hell, and they do not find from it an escape/diversion. |
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| Yusuf Ali | They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape. |
| Pickthal | For such, their habitation will be hell, and they will find no refuge therefrom. |
| Arberry | Such men -- their refuge shall be Gehenna, and they shall find no asylum from it. |
| Shakir | These are they whose abode is hell, and they shall not find any refuge from it. |
| Sarwar | Such people will dwell in hell fire from which they will not be able to escape. |
| Khalifa | These have incurred Hell as their final abode, and can never evade it. |
| Hilali/Khan | The dwelling of such (people) is Hell, and they will find no way of escape from it. |
| H/K/Saheeh | The refuge of those will be Hell, and they will not find from it an escape. |
| Malik | The home of such people who follow him will be hell, from where they will find no way to escape.[121] |
| QXP | These custodians of man-made dogmas and their followers will have their dwelling in Hell with no EXIT signs. |
| Maulana Ali | These -- their refuge is hell, and they will find no way of escape from it. |
| Free Minds | For these, their abode shall be Hell, they will find no escape from it. |
| Qaribullah | Those, their shelter will be Gehenna (Hell), and from it they shall find no refuge. |
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| George Sale | The receptacle of these shall be hell, they shall find no refuge from it. |
| JM Rodwell | These! their dwelling Hell! no escape shall they find from it! |
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| Asad | ) Such as these have hell for their goal: and they shall find no way to escape therefrom. |
an-Nisa' 004:122
| 4:122 والذين امنوا وعملوا الصالحات سندخلهم جنات تجري من تحتها الانهار خالدين فيها ابدا وعد الله حقا ومن اصدق من الله قيلا |
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| Transliteration | Waallatheena amanoo waAAamiloo alssalihati sanudkhiluhum jannatin tajree min tahtiha al-anharu khalideena feeha abadan waAAda Allahi haqqan waman asdaqu mina Allahi qeelan |
| Literal | And those who believed and did the correct/righteous deeds, We will enter them treed gardens, the rivers flow from beneath it, immortally/eternally in it forever, God's promise truthfully , and who (is) more truthful from (than) God (in) a saying? |
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| Yusuf Ali | But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah's promise is the truth, and whose word can be truer than Allah's? |
| Pickthal | But as for those who believe and do good works We shall bring them into Gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth; and who can be more truthful than Allah in utterance? |
| Arberry | But those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling for ever and ever; God's promise in truth; and who is truer in speech than God? |
| Shakir | And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allah, true (indeed), and who is truer of word than Allah? |
| Sarwar | We will admit the righteously striving believers to Paradise wherein streams flow and they will live therein forever. God's promise is true for no one is more truthful than Him. |
| Khalifa | As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams, wherein they live forever. Such is the truthful promise of GOD. Whose utterances are more truthful than GOD's? |
| Hilali/Khan | But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allahs Promise is the Truth, and whose words can be truer than those of Allah? (Of course, none). |
| H/K/Saheeh | But the ones who believe and do righteous deeds We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allah, [which is] truth, and who is more truthful than Allah in statement. |
| Malik | As for those who have faith and do righteous deeds, We shall soon admit them to gardens beneath which rivers flow to live therein forever. This is the promise of Allah, true indeed, and who can be truer in his words than Allah?[122] |
| QXP | On the other hand, We shall soon admit those who attain belief, and work to improve the lot of humanity, to the Gardens beneath which rivers flow. They will abide therein forever. This is the unwavering Promise of Allah; and who can be truer in word than Allah? |
| Maulana Ali | And those who believe and do good, We shall make them enter Gardens in which rivers flow, to abide therein for ever. It is Allah’s promise in truth. And who is more truthful in word than Allah? |
| Free Minds | As for those who believe and do good work, We will admit them gardens with rivers flowing beneath, eternally they will abide therein. God's promise is truth; and who is more truthful in saying than God? |
| Qaribullah | But those who believe and do good works We shall admit them to Gardens underneath which rivers flow, and there they shall live for ever, the promise of Allah is true. And who is truer in speech than Allah! |
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| George Sale | But they who believe, and do good works, We will surely lead them into gardens, through which rivers flow, they shall continue therein for ever, according to the true promise of God; and who is more true than God in what He saith? |
| JM Rodwell | But they who believe and do the things that are right, we will bring them into gardens beneath which the rivers flow; For ever shall they abide therein. Truly it is the promise of God: And whose word is more sure than God's? |
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| Asad | Yet those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time: this is, in truth, God's promise - and whose word could be truer than God's? |
an-Nisa' 004:123
| 4:123 ليس بامانيكم ولا اماني اهل الكتاب من يعمل سوءا يجز به ولايجد له من دون الله وليا ولانصيرا |
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| Transliteration | Laysa bi-amaniyyikum wala amaniyyi ahli alkitabi man yaAAmal soo-an yujza bihi wala yajid lahu min dooni Allahi waliyyan wala naseeran |
| Literal | (It is) not your wishes/desires nor The Book's people's wishes/desires, who makes/does bad/evil/harm (he) will be rewarded with it, and he does not find for him from other than God a guardian/ally , and nor a victorious/savior . |
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| Yusuf Ali | Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper. |
| Pickthal | It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper. |
| Arberry | It is not your fancies, nor the fancies of the People of the Book. Whosoever does evil shall be recompensed for it, and will not find for him, apart from God, a friend or helper. |
| Shakir | (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor a helper. |
| Sarwar | Believers and People of the Book, wishes alone can never provide you with salvation. Whoever commits evil will be punished accordingly and no one besides God will be his guardian or helper. |
| Khalifa | It is not in accordance with your wishes, or the wishes of the people of the scripture: anyone who commits evil pays for it, and will have no helper or supporter against GOD. |
| Hilali/Khan | It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof, and he will not find any protector or helper besides Allah. |
| H/K/Saheeh | Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper. |
| Malik | The final result will neither be in accordance with your desires nor in accordance with the desires of the People of the Book. He who does evil will be requited with evil: he will find no protector or helper besides Allah.[123] |
| QXP | (The clergy have borrowed many of their dogmas from the previous nations.) But neither your wishful thinking, nor the wishful thinking of some People of the Book shall be of any avail. Whoever lives contrary to the Divine Laws, will have the recompense for it. And he or she will find, besides Allah, no protector and helper. |
| Maulana Ali | It will not be in accordance with your vain desires nor the vain desires of the People of the Book. Whoever does evil, will be requited for it and will not find for himself besides Allah a friend or a helper. |
| Free Minds | It will not be by what you desire, nor by what the people of the Scripture desire. Whoever works evil, he will be paid by it; and he will not find for himself besides than God any supporter or victor. |
| Qaribullah | It is not by your fancies, nor by the fancies of the People of the Book. Whosoever does evil shall be recompensed for it, and he will not find for himself, other than Allah, a guardian or helper. |
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| George Sale | It shall not be according to your desires, nor according to the desires of those who have received the scriptures. Whoso doth evil, shall be rewarded for it; and shall not find any patron or helper, beside God; |
| JM Rodwell | Not according to your wishes, or the wishes of the people of the Book, shall these things be. He who doth evil shall be recompensed for it. Patron or helper, beside God, shall he find none. |
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| Asad | It may not accord with your wishful thinking - nor with the wishful thinking of the followers of earlier revelation - [that] he who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him succour, |
an-Nisa' 004:124
| 4:124 ومن يعمل من الصالحات من ذكر او انثى وهو مؤمن فاولئك يدخلون الجنة ولايظلمون نقيرا |
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| Transliteration | Waman yaAAmal mina alssalihati min thakarin aw ontha wahuwa mu/minun faola-ika yadkhuloona aljannata wala yuthlamoona naqeeran |
| Literal | And who makes/does from the correct/righteous deeds from a male or a female, and he is believing, so those enter the Paradise, and they are not being caused injustice/oppression to (in the amount of) a peck in a seed/stone. |
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| Yusuf Ali | If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them. |
| Pickthal | And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone. |
| Arberry | And whosoever does deeds of righteousness, be it male or female, believing - they shall enter Paradise, and not be wronged a single date-spot. |
| Shakir | And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly. |
| Sarwar | Any believer, male or female, who acts righteously, will enter Paradise and will not suffer the least bit of injustice. |
| Khalifa | As for those who lead a righteous life, male or female, while believing, they enter Paradise; without the slightest injustice. |
| Hilali/Khan | And whoever does righteous good deeds, male or female, and is a true believer in the Oneness of Allah (Muslim), such will enter Paradise and not the least injustice, even to the size of a Naqeera (speck on the back of a datestone), will be done to them. |
| H/K/Saheeh | And whoever does righteous deeds, whether male or female, while being a believer those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed. |
| Malik | But the one who does righteous deeds, whether a male or a female - provided he or she is a believer - shall enter paradise and will not be harmed a speck.[124] |
| QXP | And whoever fulfills the needs of the people whether male or female, and is a believer, will enter Paradise. And not the least injustice will be done to them (not amounting to the 'speck on a date-stone' (4:53), (35:13)) |
| Maulana Ali | And whoever does good deeds, whether male or female, and he (or she) is a believer -- these will enter the Garden, and they will not be dealt with a whit unjustly. |
| Free Minds | And whoever works good be he male or female, and he is a believer, then these will be admitted to Paradise, and they will not be wronged in the least. |
| Qaribullah | But whosoever does good works of righteousness, whether they be a believing male or female, shall enter Paradise, and not be wronged a pit mark of a date stone. |
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| George Sale | but whoso doth good works, whether he be male or female, and is a true believer; they shall be admitted into paradise, and shall not in the least be unjustly dealt with. |
| JM Rodwell | But whoso doth the things that are right, whether male or female, and he or she a believer,-these shall enter Paradise, nor shall they be wronged the skin of a date stone. |
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| Asad | whereas anyone - be it man or woman - who does [whatever he can] of good deeds and is a believer withal, shall enter paradise, and shall not be wronged by as much as [would fill] the groove of a date-stone. |
an-Nisa' 004:125
| 4:125 ومن احسن دينا ممن اسلم وجهه لله وهو محسن واتبع ملة ابراهيم حنيفا واتخذ الله ابراهيم خليلا |
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| Transliteration | Waman ahsanu deenan mimman aslama wajhahu lillahi wahuwa muhsinun waittabaAAa millata ibraheema haneefan waittakhatha Allahu ibraheema khaleelan |
| Literal | And who (is in) a better religion from (than) who submitted/surrendered his face to God, and he is (a) good doer, and he followed Abraham's religion/faith, Unifier of God ? And God took Abraham (as) a faithful/close friend. |
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| Yusuf Ali | Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend. |
| Pickthal | Who is better in religion than he who surrendereth his purpose to Allah while doing good (to men) and followeth the tradition of Abraham, the upright? Allah (Himself) chose Abraham for friend. |
| Arberry | And who is there that has a fairer religion than he who submits his will to God being a good-doer, and who follows the creed of Abraham, a man of pure faith? And God took Abraham for a friend. |
| Shakir | And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and Allah took Ibrahim as a friend. |
| Sarwar | Whose religion is better than that in which one submits himself to God, behaves righteously, and follows the upright religion of Abraham, God's chosen friend?. |
| Khalifa | Who is better guided in his religion than one who submits totally to GOD, leads a righteous life, according to the creed of Abraham: monotheism? GOD has chosen Abraham as a beloved friend. |
| Hilali/Khan | And who can be better in religion than one who submits his face (himself) to Allah (i.e. follows Allahs Religion of Islamic Monotheism); and he is a Muhsin (a good-doer - see V.2:112). And follows the religion of Ibrahim (Abraham) Hanifa (Islamic Monotheism - to worship none but Allah Alone). And Allah did take Ibrahim (Abraham) as a Khalil (an intimate friend). |
| H/K/Saheeh | And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend. |
| Malik | Who has a better Deen (way of life or religion) than the one who is a Muslim (submits himself entirely) to Allah, does good to others and follows the faith of Abraham the upright one, whom Allah chose to be His friend?[125] |
| QXP | Who has a better DEEN (System of Life) than the one who submits completely to Allah, and thus becomes a benefactor of humanity? Such a person is, in fact, following the Way of Abraham, the upright whom Allah chose for friend. |
| Maulana Ali | And who is better in religion than he who submits himself entirely to Allah while doing good (to others) and follows the faith of Abraham, the upright one? And Allah took Abraham for a friend. |
| Free Minds | And who is better in the system than one who surrenders himself to God, and is a good doer, and he followed the creed of Abraham in monotheism? And God has taken Abraham as a friend. |
| Qaribullah | And who is better in religion than he who submits his face to Allah, being a gooddoer, and follows the Creed of Abraham, pure in faith? Allah took Abraham for a close friend. |
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| George Sale | Who is better in point of religion, than he who resigneth himself unto God, and is a worker of righteousness, and followeth the law of Abraham the orhodox? Since God took Abraham for his friend: |
| JM Rodwell | And who hath a better religion than he who resigneth himself to God, who doth what is good, and followeth the faith of Abraham in all sincerity? And God took Abraham for his friend. |
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| Asad | And who could be of better faith than he who surrenders his whole being unto God and is a doer of good withal, and follows the creed of Abraham, who turned away from all that is false - seeing that God exalted Abraham with His love? |
an-Nisa' 004:126
| 4:126 ولله مافي السماوات ومافي الارض وكان الله بكل شئ محيطا |
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| Transliteration | Walillahi ma fee alssamawati wama fee al-ardi wakana Allahu bikulli shay-in muheetan |
| Literal | And to God what (is) in the skies/space, and what (is) in the earth/Planet Earth, and God was/is with every thing surrounding/comprehending . |
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| Yusuf Ali | But to Allah belong all things in the heavens and on earth: And He it is that Encompasseth all things. |
| Pickthal | Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things. |
| Arberry | To God belongs all that is in the heavens and in the earth, and God encompasses everything. |
| Shakir | And whatever is in the heavens and whatever is in the earth is Allah's; and Allah encompasses all things. |
| Sarwar | To God belongs all that is in the heavens and the earth and He has control over all things. |
| Khalifa | To GOD belongs everything in the heavens and the earth. GOD is in full control of all things. |
| Hilali/Khan | And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Encompassing all things. |
| H/K/Saheeh | And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing. |
| Malik | To Allah belongs all that is in the heavens and in the earth. Allah encompasses everything.[126] |
| QXP | Unto Allah belongs all that is in the Highs and all that is in the Lows; and indeed Allah encompasses all things. |
| Maulana Ali | And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah ever encompasses all things. |
| Free Minds | And to God is what is in heavens and in the Earth; God is Encompassing over all things. |
| Qaribullah | To Allah belongs all that is in the heavens and the earth. Allah encompasses everything. |
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| George Sale | And to God belongeth whatsoever is in heaven and on earth; God comprehendeth all things. |
| JM Rodwell | All that is in the Heavens and all that is on the Earth is God's: and God encompasseth all things! |
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| Asad | For, unto God belongs all that is in the heavens and all that is on earth; and, indeed, God encompasses everything. |
an-Nisa' 004:127
| 4:127 ويستفتونك في النساء قل الله يفتيكم فيهن ومايتلى عليكم في الكتاب في يتامى النساء اللاتي لاتؤتونهن ماكتب لهن وترغبون ان تنكحوهن والمستضعفين من الولدان وان تقوموا لليتامى بالقسط وماتفعلوا من خير فان الله كان به عليما |
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| Transliteration | Wayastaftoonaka fee alnnisa-i quli Allahu yufteekum feehinna wama yutla AAalaykum fee alkitabi fee yatama alnnisa-i allatee la tu/toonahunna ma kutiba lahunna watarghaboona an tankihoohunna waalmustadAAafeena mina alwildani waan taqoomoo lilyatama bialqisti wama tafAAaloo min khayrin fa-inna Allaha kana bihi AAaleeman |
| Literal | And they ask for your opinion/clarification in the women, say: "God decreed/clarifies in them (F), and what is read/recited on you in The Book in the women orphans/minors that lose their father, those who (F) you did not give them (F) what was written/dictated to them (F), and you desire that you marry them (F), and the weakened from the children/new borns, and that you take care of to the orphans/minors that61lose their father with the just/equitable; and what you make/do from goodness, so that God was/is with it knowledgeable." |
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| Yusuf Ali | They ask thy instruction concerning the women say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith. |
| Pickthal | They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it. |
| Arberry | They will ask thee for a pronouncement concerning women. Say: 'God pronounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you give not what is prescribed for them, and yet desire to marry them, and the oppressed children, and that you secure justice for orphans. Whatever good you do, God knows of it.' |
| Shakir | And they ask you a decision about women. Say: Allah makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it. |
| Sarwar | (Muhammad), they ask you concerning women. Tell them, "God will instruct you about them, besides that which can be read in the Book, about widows with children, whom you wanted to marry without giving them their due rights and He will instruct you about the rights of the weak and oppressed children. God commands you to maintain justice with the orphans. God knows all about whatever good you do. |
| Khalifa | They consult you concerning women: say, "GOD enlightens you regarding them, as recited for you in the scripture. You shall restore the rights of orphaned girls whom you cheat out of their due dowries when you wish to marry them: you shall not take advantage of them. The rights of orphaned boys must also be protected as well. You shall treat the orphans equitably. Whatever good you do, GOD is fully aware thereof." |
| Hilali/Khan | They ask your legal instruction concerning women, say: Allah instructs you about them, and about what is recited unto you in the Book concerning the orphan girls whom you give not the prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry, and (concerning) the children who are weak and oppressed, and that you stand firm for justice to orphans. And whatever good you do, Allah is Ever AllAware of it. |
| H/K/Saheeh | And they request from you, [O Muúammad], a [legal] ruling concerning women. Say, "Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them and [yet] you desire to marry them and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good indeed, Allah is ever Knowing of it. |
| Malik | They ask your decision concerning the women. Tell them: Allah makes His decision concerning them and along with it reminds you about those commandments, recited to you in the Book (The Qur'an), relating to orphan girls to whom you do not give their lawful rights and to whom you do not wish to marry. He also reminds you regarding the helpless children, and to stand firm for justice to orphans. Whatever good you do, Allah surely knows it.[127] |
| QXP | (It is imperative to realize that women are no less a part of the society. Moreover, they are the custodians of the future generations like a garden that bears flowery plants (2:223)) They ask you to enlighten them further about the Laws concerning women (O Prophet). Say, "Allah Himself enlightens you about the Laws concerning them, and the Book which has been recited to you conveys the decree. (You shall be especially kind to women who are widowed, orphaned, or left helpless for any reason (2:83), (2:215), (4:3), (2:240), (8:41)) You shall restore the rights of the orphaned women to whom you give not what is ordained (their due marital gifts) when you wish to marry them. And Allah decrees about helpless children, and your duty to treat orphans in a most kind manner. And whatever good you may do, behold, Allah is ever Aware." |
| Maulana Ali | And they ask thee a decision about women. Say: Allah makes known to you His decision concerning widowed women, whom you give not what is appointed for them, while you are not inclined to marry them, nor to the weak among children, and that you should deal justly with orphans. And whatever good you do, Allah is surely ever Knower of it. |
| Free Minds | And they seek a ruling regarding the women, Say: "God will give you a ruling regarding them and what is being recited to you in the Scripture regarding the orphan's mothers whom you wish to marry, but have not given them what was decreed for them; as well as the weak from the children: That you stand for the orphans in equality." Whatever good you do, then God is aware of it. |
| Qaribullah | They will ask you for a verdict concerning women. Say: "Allah decides for you concerning them, and what has been recited in the Book concerning orphaned women to whom you do not give what is written, and yet desire to marry them, and the abased children, and that you secure justice for orphans. Whatever good you do, Allah has knowledge it. |
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| George Sale | They will consult thee concerning women; answer, God instructeth you concerning them, and that which is read unto you in the book of the Koran concerning female orphans, to whom ye give not that which is ordained them, neither will ye marry them, and concerning weak infants, and that ye observe justice towards orphans: Whatever good ye do, God knoweth it. |
| JM Rodwell | Moreover, they will consult thee in regard to women: SAY: God hath instructed you about them; and His will is rehearsed to you, in the Book, concerning female orphans to whom ye give not their legal due, and whom ye refuse to marry; also with regard to wea |
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| Asad | AND THEY will ask thee to enlighten them about the laws concerning women. Say: "God [Himself] enlightens you about the laws concerning them"- for [His will is shown] in what is being conveyed unto you through this divine writ about orphan women [in your charge], to whom - because you yourselves may be desirous of marrying them - you do not give that which has been ordained for them; and about helpless children; and about your duty to treat orphans with equity. And whatever good you may do - behold, God has indeed full knowledge thereof. |
an-Nisa' 004:128
| 4:128 وان امراة خافت من بعلها نشوزا او اعراضا فلا جناح عليهما ان يصلحا بينهماصلحا والصلح خير واحضرت الانفس الشح وان تحسنوا وتتقوا فان الله كان بما تعملون خبيرا |
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| Transliteration | Wa-ini imraatun khafat min baAAliha nushoozan aw iAAradan fala junaha AAalayhima an yusliha baynahuma sulhan waalssulhu khayrun waohdirati al-anfusu alshshuhha wa-in tuhsinoo watattaqoo fa-inna Allaha kana bima taAAmaloona khabeeran |
| Literal | And if a woman feared from her husband quarrel/despise or objection/opposition/turning away, so no offense/guilt (is) on them (B) that they (B) correct/reconciliate between them (B) correction/reconciliation, and the correction/reconciliation (is) best ; and the selves the miser/careful were brought/made to be present/made to attend , and if you do good and you fear and obey, so then God was/is with what you make/do an expert/experienced. |
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| Yusuf Ali | If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do. |
| Pickthal | If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do. |
| Arberry | If a woman fear rebelliousness or aversion in her husband, there is no fault in them if the couple set things right between them; right settlement is better; and souls are very prone to avarice. If you do good and are godfearing, surely God is aware of the things you do. |
| Shakir | And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely Allah is aware of what you do. |
| Sarwar | If a woman is afraid of her husband's ill treatment and desertion, it will be no sin for both of them to reach a reconciliation. Reconciliation is good even though men's souls are swayed by greed. If you act righteously and be pious, God is Well Aware of what you do. |
| Khalifa | If a woman senses oppression or desertion from her husband, the couple shall try to reconcile their differences, for conciliation is best for them. Selfishness is a human trait, and if you do good and lead a righteous life, GOD is fully Cognizant of everything you do. |
| Hilali/Khan | And if a woman fears cruelty or desertion on her husbands part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allah is Ever WellAcquainted with what you do. |
| H/K/Saheeh | And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah then indeed Allah is ever, with what you do, Acquainted. |
| Malik | If a woman fears cruelty or desertion from her husband, there is no blame if both of them agree to reconcile by means of a compromise, after all compromise is better. Human souls are prone to narrow- mindedness, but if you show generosity and fear Allah in your dealings, surely Allah is well aware of your actions.[128] |
| QXP | If a woman experiences ill-treatment from her husband or fears that he might turn away from her, there should be no hesitation in taking corrective action and resolving the matter between them amicably. Conciliation is best. Selfishness is ever present in human psyche. And if you take care to benefit each other and be mindful of Allah, verily Allah is ever Aware of all you do. (Allah, the Cognizant shows you the best way (2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1) (65:1-4)). |
| Maulana Ali | And if a woman fears ill-usage from her husband or desertion no blame is on them if they effect a reconciliation between them. And reconciliation is better. And avarice is met with in (men’s) minds. And if you do good (to others) and keep your duty, surely Allah is ever aware of what you do. |
| Free Minds | And if a woman fears from her husband desertion, or ill-treatment, then there is no sin for them to reconcile between themselves; and reconciliation is good. And the souls are brought by need. And if you are kind and do right, then God is expert over what you do. |
| Qaribullah | If a woman fears hatred or aversion from her husband there is no fault in them if the couple set things right between them, for reconciliation is better. Avarice attends the souls, but if you do what is good and are cautious, surely, Allah is Aware of what you do. |
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| George Sale | If a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves; for a reconciliation is better than a separation. Mens souls are naturally inclined to covetousness: But if ye be kind towards women, and fear to wrong them, God is well acquainted with what ye do. |
| JM Rodwell | And if a wife fear ill usage or aversion on the part of her husband, then shall it be no fault in them if they can agree with mutual agreement, for agreement is best. Men's souls are prone to avarice; but if ye act kindly and fear God, then, verily, your a |
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| Asad | And if a woman has reason to fear ill-treatment from her husband, or that he might turn away from her, it shall not be wrong for the two to set things peacefully to rights between themselves: for peace is best, and selfishness is ever-present in human souls. But if you do good and are conscious of Him - behold, God is indeed aware of all that you do. |
an-Nisa' 004:129
| 4:129 ولن تستطيعوا ان تعدلوا بين النساء ولو حرصتم فلا تميلوا كل الميل فتذروها كالمعلقة وان تصلحوا وتتقوا فان الله كان غفورا رحيما |
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| Transliteration | Walan tastateeAAoo an taAAdiloo bayna alnnisa-i walaw harastum fala tameeloo kulla almayli fatatharooha kaalmuAAallaqati wa-in tuslihoo watattaqoo fa-inna Allaha kana ghafooran raheeman |
| Literal | And you will never be able that you be just/equitable between the women, and (even) if you held onto stingily and desired strongly (were very careful), so do not bend/sway all the bend/inclination, so you leave her as/like the suspended neither properly married nor divorced and free to remarry (abused, abandoned and neglected), and if you reconciliate, and you fear and obey (God), so then God was/is a forgiving, merciful. |
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| Yusuf Ali | Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self-restraint, Allah is Oft-forgiving, Most Merciful. |
| Pickthal | Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful. |
| Arberry | You will not be able to be equitable between your wives, be you ever so eager; yet do not be altogether partial so that you leave her as it were suspended. If you set things right, and are godfearing, God is All-forgiving, All-compassionate. |
| Shakir | And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely Allah is Forgiving, Merciful. |
| Sarwar | You will never be able to maintain justice among your wives and love them all equally, no matter how hard you try. Do not give total preference to one of them, leaving the other as if in suspense. If you do bring about reconciliation and maintain piety, God is All-forgiving and All-merciful. |
| Khalifa | You can never be equitable in dealing with more than one wife, no matter how hard you try. Therefore, do not be so biased as to leave one of them hanging (neither enjoying marriage, nor left to marry someone else). If you correct this situation and maintain righteousness, GOD is Forgiver, Most Merciful. |
| Hilali/Khan | You will never be able to do perfect justice between wives even if it is your ardent desire, so do not incline too much to one of them (by giving her more of your time and provision) so as to leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is right and fear Allah by keeping away from all that is wrong, then Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. And if you amend [your affairs] and fear Allah then indeed, Allah is ever Forgiving and Merciful. |
| Malik | It is not possible for you to do justice between your wives even if you wish to do so; therefore, in order to comply with Divine Law, do not lean towards one wife to the extent that you leave the other hanging in air. If you work out a friendly understanding and fear Allah, Allah is Forgiving, Merciful.[129] |
| QXP | Men who have been permitted a second wife for post-war exigencies (4:3) must understand that: You will not be able to deal equally between your wives however much you wish. But turn not altogether away from one, leaving her as if in suspense between having and not having a husband. Fulfill the rights of each one of them and be mindful of Allah. Verily, Allah is ever Forgiving, Merciful. (Your effort is seen 53:40, and He is the Absolver of your imperfections). |
| Maulana Ali | And you cannot do justice between wives, even though you wish (it), but be not disinclined (from one) with total disinclination, so that you leave her in suspense. And if you are reconciled and keep your duty, surely Allah is ever Forgiving, Merciful. |
| Free Minds | And you will not be able to be fair regarding the women even if you make every effort; so do not sway too greatly and leave her as one hanging in a void. And if you reconcile and do right, then God is Forgiving, Merciful. |
| Qaribullah | You will not be able to be just between your women, even though you are eager. Do not be altogether partial so that you leave her as if she were suspended. If you reform and are cautious, Allah is the Forgiver, the Merciful. |
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| George Sale | Ye can by no means carry your selves equally between women in all respects, although ye study to do it; Therefore turn not from a wife with all manner of aversion, nor leave her like one in suspense: If ye agree, and fear to abuse your wives, God is gracious and merciful; |
| JM Rodwell | And ye will not have it at all in your power to treat your wives alike, even though you fain would do so; but yield not wholly to disinclination, so that ye leave one of them as it were in suspense; if ye come to an understanding, and fear God, then, veril |
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| Asad | And it will not be within your power to treat your wives with equal fairness, however much you may desire it; and so, do not allow yourselves to incline towards one to the exclusion of the other, leaving her in a state, as it were, of having and not having a husband. But if you put things to rights and are conscious of Him - behold, God is indeed much-forgiving, a dispenser of grace. |
an-Nisa' 004:130
| 4:130 وان يتفرقا يغن الله كلا من سعته وكان الله واسعا حكيما |
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| Transliteration | Wa-in yatafarraqa yughni Allahu kullan min saAAatihi wakana Allahu wasiAAan hakeeman |
| Literal | If they (B) separate, God enriches/suffices each from his wealth/abundance, and God was/is rich/extended , wise/judicious. |
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| Yusuf Ali | But if they disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is Wise. |
| Pickthal | But if they separate, Allah will compensate each out of His abundance. Allah is ever All-Embracing, All-Knowing. |
| Arberry | But if they separate, God will enrich each of them of His plenty; God is All-embracing, All-wise. |
| Shakir | And if they separate, Allah will render them both free from want out of His ampleness, and Allah is Ample-giving, Wise. |
| Sarwar | If the marriage is terminated, God will make each one of them financially independent. God is Munificent and Wise. |
| Khalifa | If the couple must decide to part, GOD will provide for each of them from His bounties. GOD is Bounteous, Most Wise. |
| Hilali/Khan | But if they separate (by divorce), Allah will provide abundance for everyone of them from His Bounty. And Allah is Ever AllSufficient for His creatures need, AllWise. |
| H/K/Saheeh | But if they separate [by divorce], Allah will enrich each [of them] from His abundance. And ever is Allah Encompassing and Wise. |
| Malik | If the spouses do separate, Allah will make each one independent of the other out of His own limitless resources, Allah is Amplegiving, Wise.[130] |
| QXP | If the couple separate, Allah will provide for each one of them from His Abundance. Allah is Infinite, Wise. (The Divinely Ordained System is versatile enough to accommodate all circumstances). |
| Maulana Ali | And if they separate, Allah will render them both free from want out of his ampleness. And Allah is ever Ample-giving, Wise. |
| Free Minds | And if they separate, then God will provide for each of them from His bounty. God is Vast, Wise. |
| Qaribullah | But if they separate, Allah will enrich each of them out from His Vastness. He is the Embracer, the Wise. |
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| George Sale | but if they separate, God will satisfy them both of His abundance; for God is extensive and wise, |
| JM Rodwell | But if they separate, God can compensate both out of His abundance; for God is Vast, Wise; |
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| Asad | And if husband and wife do separate, God shall provide for each of them out of His abundance: for God is indeed infinite, wise, |
an-Nisa' 004:131
| 4:131 ولله مافي السماوات ومافي الارض ولقد وصينا الذين اوتوا الكتاب من قبلكم واياكم ان اتقوا الله وان تكفروا فان لله مافي السماوات ومافي الارض وكان الله غنيا حميدا |
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| Transliteration | Walillahi ma fee alssamawati wama fee al-ardi walaqad wassayna allatheena ootoo alkitaba min qablikum wa-iyyakum ani ittaqoo Allaha wa-in takfuroo fa-inna lillahi ma fee alssamawati wama fee al-ardi wakana Allahu ghaniyyan hameedan |
| Literal | And to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and We had directed/commanded those who were given The Book from before you and you, that to fear and obey God, and if you disbelieve, so then to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and God was/is rich, praiseworthy/commendable. |
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| Yusuf Ali | To Allah belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise. |
| Pickthal | Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And We charged those who received the Scripture before you, and (We charge) you, that ye keep your duty toward Allah. And if ye disbelieve, lo! unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise. |
| Arberry | To God belongs all that is in the heavens and in the earth. We have charged those who were given the Book before you, and you, 'Fear God.' If you disbelieve, to God belongs all that is in the heavens and in the earth; God is All-sufficient, All-laudable. |
| Shakir | And whatever is in the heavens and whatever is in the earth is Allah's and certainly We enjoined those who were given the Book before you and (We enjoin) you too that you should be careful of (your duty to) Allah; and if you disbelieve, then surely whatever is in the heavens and whatever is in the earth is Allah's and Allah is Self-sufficient, Praise-worthy. |
| Sarwar | To God belongs all that is in the heavens and the earth. We have told you and the People of the Book to have fear of God. If you all refuse to believe in Him, know that to God belongs all that is in the heavens and the earth. God is Self-sufficient and Praiseworthy. |
| Khalifa | To GOD belongs everything in the heavens and the earth, and we have enjoined on those who received the scripture before you, and enjoined on you, that you shall reverence GOD. If you disbelieve, then to GOD belongs everything in the heavens and the earth. GOD is in no need, Praiseworthy. |
| Hilali/Khan | And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have recommended to the people of the Scripture before you, and to you (O Muslims) that you (all) fear Allah, and keep your duty to Him, But if you disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth, and Allah is Ever Rich (Free of all wants), Worthy of all praise. |
| H/K/Saheeh | And to Allah belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah. But if you disbelieve then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy. |
| Malik | To Allah belongs all that is in the heavens and in the earth. We directed the People of the Book before you and now direct you also, to fear Allah in your dealings with one another. But if you disobey ( you will do so at your own risk) for Allah owns all that is in the Heavens and in the Earth and Allah is Self-sufficient, Praiseworthy.[131] |
| QXP | And to Allah belong all things in the Highs and all things in the Lows. We directed those who received the Scripture before you, and We direct you to be mindful of Allah's Laws (so that your society operates as smoothly as the Universe is operating). And if you reject the Truth, know that all things in the heavens and all things in the earth belong to Allah. Allah is Self-Sufficient, Owner of Praise. |
| Maulana Ali | And to Allah belongs whatever is in the heavens and whatever is in the earth. And certainly We enjoined those who were given the Book before you and (We enjoin) you too to keep your duty to Allah. And if you disbelieve, surely to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is ever Self-sufficient, Praiseworthy. |
| Free Minds | And to God is what is in the heavens and the Earth; and We have recommended to those who were given the Scripture before you, and you, to be aware of God. And if you reject, then to God is all that is in heavens and in Earth; God is Rich, Praiseworthy. |
| Qaribullah | To Allah belongs all that is in the heavens and earth. We have charged those who were given the Book before you and you to fear Allah. If you disbelieve, to Allah belongs all that is in the heavens and the earth. Allah is Rich, the Praised. |
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| George Sale | and unto God belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, fear God; but if ye disbelieve, unto God belongeth whatsoever is in heaven and on earth; and God is self-sufficient, and to be praised; |
| JM Rodwell | And whatever is in the Heavens and in the Earth is God's! We have already enjoined those to whom the Scriptures were given before you, and yourselves, to fear God. But if ye become unbelievers, yet know that whatever is in the Heavens and in the Earth is G |
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| Asad | and unto God belongs all that is in the heavens and all that is on earth. AND, INDEED, We have enjoined upon those who were granted revelation before your time, as well as upon yourselves, to remain conscious of God. And if you deny Him - behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed self-sufficient, ever to be praised. |
an-Nisa' 004:132
| 4:132 ولله مافي السماوات ومافي الارض وكفي بالله وكيلا |
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| Transliteration | Walillahi ma fee alssamawati wama fee al-ardi wakafa biAllahi wakeelan |
| Literal | And to God what (is) in the skies/space and what (is) in the earth/Planet Earth, and enough/sufficient with God (as) a guardian/protector . |
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| Yusuf Ali | Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs. |
| Pickthal | Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender. |
| Arberry | To God belongs all that is in the heavens and in the earth; God suffices for a guardian. |
| Shakir | And whatever is in the heavens and whatever is in the earth is Allah's, and Allah is sufficient as a Protector. |
| Sarwar | To God belongs all that is in the heavens and the earth. God is a totally Sufficient Guardian. |
| Khalifa | To GOD belongs everything in the heavens and the earth, and GOD is the only Protector. |
| Hilali/Khan | And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever AllSufficient as a Disposer of affairs. |
| H/K/Saheeh | And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs. |
| Malik | Yes! To Allah belongs all that is in the heavens and in the earth and Allah is sufficient as a Protector.[132] |
| QXP | Unto Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is Sufficient as Guardian (to carry through all affairs of the Universe). |
| Maulana Ali | And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah suffices as having charge of affairs. |
| Free Minds | And to God is all that is in the heavens and all that is in the Earth; and God is enough as a Caretaker. |
| Qaribullah | To Allah belongs all that is in heaven and earth. It is sufficient that Allah is a Guardian. |
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| George Sale | for unto God belongeth whatsoever is in heaven and on earth, and God is a sufficient protector. |
| JM Rodwell | All that is in Heaven and all that is in Earth is God's! God is a sufficient protector! |
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| Asad | And unto God belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God. |
an-Nisa' 004:133
| 4:133 ان يشا يذهبكم ايها الناس ويات باخرين وكان الله على ذلك قديرا |
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| Transliteration | In yasha/ yuthhibkum ayyuha alnnasu waya/ti bi-akhareena wakana Allahu AAala thalika qadeeran |
| Literal | If He wills/wants He makes you go away, you the people, and He comes with others, and God was/is on that capable/able. |
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| Yusuf Ali | If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do. |
| Pickthal | If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that. |
| Arberry | If He will, He can put you away, O men, and bring others; surely God is powerful over that. |
| Shakir | If He please, He can make you pass away, O people! and bring others; and Allah has the power to do this. |
| Sarwar | Had God wanted He could have destroyed you all and replaced you by another people; He has the power to do so. |
| Khalifa | If He wills, He can annihilate you, O people, and substitute others in your place. GOD is certainly able to do this. |
| Hilali/Khan | If He wills, He can take you away, O people, and bring others. And Allah is Ever AllPotent over that. |
| H/K/Saheeh | If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allah competent to do that. |
| Malik | If He wanted He could destroy you all, O mankind, and bring others. Allah has the power to do so.[133] |
| QXP | If He wills, He can cause you to disappear O Mankind! And bring forth other beings in your stead. Indeed, Allah is Able to do that. |
| Maulana Ali | If He please, He will take you away, O people, and bring others. And Allah is ever Powerful to do that. |
| Free Minds | O you people, if He wills, He could make all of you cease to exist; then He would bring others in your place. God is most capable to do this. |
| Qaribullah | O people, if He will, He could make you extinct, and bring others. Surely, Allah is Powerful over that. |
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| George Sale | If He pleaseth He will take you away, O men, and will produce others in your stead; for God is able to do this. |
| JM Rodwell | If he pleased, he could cause you to pass away, O mankind! and create others in your stead: for this hath God power. |
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| Asad | If He so wills, He can cause you, O mankind, to disappear, and bring forth other beings [in your stead]: for God has indeed the power to do this. |
an-Nisa' 004:134
| 4:134 من كان يريد ثواب الدنيا فعند الله ثواب الدنيا والاخرة وكان الله سميعا بصيرا |
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| Transliteration | Man kana yureedu thawaba alddunya faAAinda Allahi thawabu alddunya waal-akhirati wakana Allahu sameeAAan baseeran |
| Literal | Who was/is wanting the present world's reward/compensation , so at God (is) the present world's and the end's (others life's) reward/compensation , and God was/is hearing/listening, seeing/ knowing/understanding. |
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| Yusuf Ali | If any one desires a reward in this life, in Allah's (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things). |
| Pickthal | Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer. |
| Arberry | Whoso desires the reward of this world, with God is the reward of this world and of the world to come; God is All-hearing, All-seeing. |
| Shakir | Whoever desires the reward of this world, then with Allah is the reward of this world and the hereafter; and Allah is Hearing, Seeing. |
| Sarwar | Be it known to those who want worldly rewards that God holds the rewards for this life as well as the life to come. God is All-hearing and All-seeing. |
| Khalifa | Anyone who seeks the materials of this world should know that GOD possesses both the materials of this world and the Hereafter. GOD is Hearer, Seer. |
| Hilali/Khan | Whoever desires a reward in this life of the world, then with Allah (Alone and none else) is the reward of this worldly life and of the Hereafter. And Allah is Ever AllHearer, AllSeer. |
| H/K/Saheeh | Whoever desires the reward of this world then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing. |
| Malik | Anyone who desires the reward of this world should know that Allah possesses the rewards of both, this world and the hereafter. Allah hears all and sees all.[134] |
| QXP | Whoever desires the reward of the world, let him know that with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer. (Obedience to His Commands ensures success in both worlds). |
| Maulana Ali | Whoever desires the reward of this world -- then with Allah is the reward of this world and the Hereafter. And Allah is ever Hearing, Seeing. |
| Free Minds | Whoever seeks the reward of this world, then with God is the reward of this world and the Hereafter. God is Hearing, Watchful. |
| Qaribullah | Whosoever desires the reward of the world, with Allah is the reward of the world and of the Everlasting Life. Allah is the Hearer, the Seer. |
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| George Sale | Whoso desireth the reward of this world, verily with God is the reward of this world, and also of that which is to come; God both heareth and seeth. |
| JM Rodwell | If any one desire the reward of this world, yet with God is the reward of this world and of the next! And God Heareth, Beholdeth. |
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| Asad | If one desires the rewards of this world, [let him remember that] with God are the rewards of [both] this world and the life to come: and God is indeed all-hearing, all-seeing. |
an-Nisa' 004:135
| 4:135 ياايها الذين امنوا كونوا قوامين بالقسط شهداء لله ولو على انفسكم او الوالدين والاقربين ان يكن غنيا او فقيرا فالله اولى بهما فلا تتبعوا الهوى ان تعدلوا وان تلووا او تعرضوا فان الله كان بما تعملون خبيرا |
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| Transliteration | Ya ayyuha allatheena amanoo koonoo qawwameena bialqisti shuhadaa lillahi walaw AAala anfusikum awi alwalidayni waal-aqrabeena in yakun ghaniyyan aw faqeeran faAllahu awla bihima fala tattabiAAoo alhawa an taAAdiloo wa-in talwoo aw tuAAridoo fa-inna Allaha kana bima taAAmaloona khabeeran |
| Literal | You, you those who believed, be/become (P) standing with the just/equitable, testifying/witnessing to God, and even if on (against) your selves, or the parents, and the nearest/closest, if (he) was/is rich or poor, so God (is) more worthy/deserving with them (B), so do not follow the self attraction for desire, love and lust/deviation from propriety that you be just/equitable, and if you twist/turn , or you oppose, so then God was/is with what you make/do an expert/experienced. |
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| Yusuf Ali | O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. |
| Pickthal | O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do. |
| Arberry | O believers, be you securers of justice, witnesses for God, even though it be against yourselves, or your parents and kinsmen, whether the man be rich or poor; God stands closest to either. Then follow not caprice, so as to swerve; for if you twist or turn, God is aware of the things you do. |
| Shakir | O you who believe! be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or (your) parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow (your) low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do. |
| Sarwar | Believers, be the supporters of justice and the testify to what you may have witnessed, for the sake of God, even against yourselves, parents, and relatives; whether it be against the rich or the poor. God must be given preference over them. Let not your desires cause you to commit injustice. If you deviate from the truth in your testimony, or decline to give your testimony at all, know that God is Well Aware of what you do. |
| Khalifa | O you who believe, you shall be absolutely equitable, and observe GOD, when you serve as witnesses, even against yourselves, or your parents, or your relatives. Whether the accused is rich or poor, GOD takes care of both. Therefore, do not be biased by your personal wishes. If you deviate or disregard (this commandment), then GOD is fully Cognizant of everything you do. |
| Hilali/Khan | O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort your witness or refuse to give it, verily, Allah is Ever WellAcquainted with what you do. |
| H/K/Saheeh | O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted. |
| Malik | O believers! Stand firm for justice and bear true witness for the sake of Allah, even though it be against yourselves, your parents or your relatives. It does not matter whether the party is rich or poor - Allah is well wisher of both. So let not your selfish desires swerve you from justice. If you distort your testimony or decline to give it, then you should remember that Allah is fully aware of your actions.[135] |
| QXP | O You who have chosen to be graced with belief! Stand out firmly for justice, witnesses for Allah, even if it is against yourselves, your parents and your relatives, and whether the case is of a rich person or a poor person. Allah is nearer to them than you are; His Law comes first. Follow not your emotions lest you fall short of justice. If you distort your testimony or turn away from this Command, Allah is Aware of all your actions. |
| Maulana Ali | O you who believe, be maintainers of justice, bearers of witness for Allah, even though it be against your own selves or (your) parents or near relatives -- whether he be rich or poor, Allah has a better right over them both. So follow not (your) low desires, lest you deviate. And if you distort or turn away from (truth), surely Allah is ever Aware of what you do. |
| Free Minds | O you who believe, stand with justice as witnesses to God, even if against yourselves, or the parents or the relatives. Even if he be rich or poor, God is more worthy of them, so do not follow your desires from being just. And if you twist or turn away, then God is Expert over what you do. |
| Qaribullah | Believers, be maintainers of justice and witnesses for Allah, even though it is against yourselves, your parents, or your kinsmen, whether he is rich or poor, Allah has more rights over both of them. So do not follow desires, so that you are (not) just. If you twist or turn, Allah is Aware of what you do. |
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| George Sale | O true believers, observe justice when ye bear witness before God, although it be against your selves, or your parents, or relations; whether the party be rich, or whether he be poor; for God is more worthy than them both: Therefore follow not your own lust in bearing testimony, so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, God is well acquainted with that which ye do. |
| JM Rodwell | O ye who believe! stand fast to justice, when ye bear witness before God, though it be against yourselves, or your parents, or your kindred, whether the party be rich or poor. God is nearer than you to both. Therefore follow not passion, lest ye swerve fro |
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| Asad | O YOU who have attained to faith! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against your own selves or your parents and kinsfolk. Whether the person concerned be rich or poor, God's claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice: for if you distort [the truth], behold, God is indeed aware of all that you do! |
an-Nisa' 004:136
| 4:136 ياايها الذين امنوا امنوا بالله ورسوله والكتاب الذي نزل على رسوله والكتاب الذي انزل من قبل ومن يكفر بالله وملائكته وكتبه ورسله واليوم الاخر فقد ضل ضلالا بعيدا |
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| Transliteration | Ya ayyuha allatheena amanoo aminoo biAllahi warasoolihi waalkitabi allathee nazzala AAala rasoolihi waalkitabi allathee anzala min qablu waman yakfur biAllahi wamala-ikatihi wakutubihi warusulihi waalyawmi al-akhiri faqad dalla dalalan baAAeedan |
| Literal | You, you those who believed, believe with God and His messenger, and The Book that He descended on His messenger and The Book that He descended from before, and who disbelieves with God, and His angels, and His Books and His messengers and the Day the Last/Resurrection Day, so (he) had misguided a distant/far misguidance. |
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| Yusuf Ali | O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray. |
| Pickthal | O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray. |
| Arberry | O believers, believe in God and His Messenger and the Book He has sent down on His Messenger and the Book which He sent down before. Whoso disbelieves in God and His angels and His Books, and His Messengers, and the Last Day, has surely gone astray into far error. |
| Shakir | O you who believe! believe in Allah and His Messenger and the Book which He has revealed to His Messenger and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His messengers and the last day, he indeed strays off into a remote error. |
| Sarwar | Believers, have faith in God and His Messenger, the Book which is revealed to him, and the Bible which has been revealed before. Whoever refuses to believe in God, His angels, Books, Messengers and the Day of Judgment, has gone far away from the right path. |
| Khalifa | O you who believe, you shall believe in GOD and His messenger, and the scripture He has revealed through His messenger, and the scripture He has revealed before that. Anyone who refuses to believe in GOD, and His angels, and His scriptures, and His messengers, and the Last Day, has indeed strayed far astray. |
| Hilali/Khan | O you who believe! Believe in Allah, and His Messenger (Muhammad SAW), and the Book (the Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away. |
| H/K/Saheeh | O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray. |
| Malik | O believers! Believe in Allah, His Messenger, the Book which He has revealed to His Messenger, and every Book which He previously revealed. He who denies Allah, His angels, His Books, His Messengers and the Last Day has gone far astray.[136] |
| QXP | O You who have chosen to be graced with belief! (and call yourselves Muslims)! Believe in Allah and His Messenger, and the Book He has revealed to His Messenger, and ( the fact that He revealed) the Scripture before. (Belief to the point of Conviction can only be attained through reason and not as a birth right (12:108)). One who denies Allah, and His Angels, and His Books, and His Messengers, and the Last Day, has gone far astray. |
| Maulana Ali | O you who believe, believe in Allah and His Messenger and the Book which He has revealed to his Messenger and the Book which He revealed before. And whoever disbelieves in Allah and His angels and His Books and His messengers and the Last Day, he indeed strays far away. |
| Free Minds | O you who believe; believe in God and His messenger, and the Scripture which was sent down to His messenger, and the Scripture that was sent before. And whoever rejects God, and His Angels, and His Scriptures, and His messengers, and the Last Day; then he has strayed a far straying. |
| Qaribullah | Believers, believe in Allah and His Messenger (Muhammad), in the Book He has sent down to His Messenger, and in the Book He sent down before. Whosoever disbelieves in Allah, His angels, His Books, His Messengers, and the Last Day, has surely gone astray into far error. |
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| George Sale | O true believers, believe in God and his Apostle, and the book which he hath caused to descend unto his Apostle, and the book which He hath formerly sent down. And whosoever believeth not in God, and his angels, and his scriptures, and his Apostles, and the last day, he surely erreth in a wide mistake. |
| JM Rodwell | O ye who believe! believe in God and his Apostle, and the Book which he hath sent down to his Apostle, and the Book which he hath sent down aforetime. Whoever believeth not on God and his Angels and his Books and his Apostles, and in the last day, he veril |
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| Asad | O you who have attained to faith! Hold fast unto your belief in God and His Apostle, and in the divine writ which He has bestowed from on high upon His Apostle, step by step, as well as in the revelation which He sent down aforetime: for he who denies God, and His angels, and His revelations, and His apostles, and the Last Day, has indeed gone far astray. |
an-Nisa' 004:137
| 4:137 ان الذين امنوا ثم كفروا ثم امنوا ثم كفروا ثم ازدادوا كفرا لم يكن الله ليغفر لهم ولاليهديهم سبيلا |
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| Transliteration | Inna allatheena amanoo thumma kafaroo thumma amanoo thumma kafaroo thumma izdadoo kufran lam yakuni Allahu liyaghfira lahum wala liyahdiyahum sabeelan |
| Literal | That those who believed then disbelieved, then they believed, then they disbelieved, then they increased disbelief, God was/is not to forgive for them, and nor to guide them a way/path . |
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| Yusuf Ali | Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way. |
| Pickthal | Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way. |
| Arberry | Those who believe, and then disbelieve, and then believe, and then disbelieve, and then increase in unbelief-God is not likely to forgive them, neither to guide them on any way. |
| Shakir | Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path. |
| Sarwar | God will not forgive or guide to the right path those who first believe, then disbelieve, again believe and disbelieve, and then increase their disbelief. |
| Khalifa | Surely, those who believe, then disbelieve, then believe, then disbelieve, then plunge deeper into disbelief, GOD will not forgive them, nor will He guide them in any way. |
| Hilali/Khan | Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (Right) Way. |
| H/K/Saheeh | Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief never will Allah forgive them, nor will He guide them to a way. |
| Malik | As for those who accept the faith then renounce it, who again embrace it and again deny it, and go on increasing in unbelief, Allah will neither forgive them nor guide them to the Right Way.[137] |
| QXP | Those who believe, then disbelieve and again believe, then disbelieve, and thus grow stubborn in denial of the Truth, Allah will not forgive them, nor will He intervene to walk them through to the Way. |
| Maulana Ali | Those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will never forgive them nor guide them in the (right) way. |
| Free Minds | Those who believe, then reject, then believe, then reject, then they increase in rejection; God was neither to forgive them nor to guide them to the path. |
| Qaribullah | Those who believe, and then disbelieve, and then believe, and then disbelieve, and increase in disbelief Allah is not to forgive them nor guide them on a way. |
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| George Sale | Moreover they who believed, and afterwards became infidels, and then believed again, and after that disbelieved, and increased in infidelity, God will by no means forgive them, nor direct them into the right way. |
| JM Rodwell | Verily, they who believed, then became unbelievers, then believed, and again became unbelievers, and then increased their unbelief-it is not God who will forgive them or guide them into the way. |
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| Asad | Behold, as for those who come to believe, and then deny the truth, and again come to believe, and again deny the truth, and thereafter grow stubborn in their denial of the truth - God will not forgive them, nor will He guide them in any way. |
an-Nisa' 004:138
| 4:138 بشر المنافقين بان لهم عذابا اليما |
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| Transliteration | Bashshiri almunafiqeena bi-anna lahum AAathaban aleeman |
| Literal | Announce good news (to) the hypocrites with that for them (is) a painful torture.62 |
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| Yusuf Ali | To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;- |
| Pickthal | Bear unto the hypocrites the tidings that for them there is a painful doom; |
| Arberry | Give thou good tidings to the hypocrites that for them awaits a painful chastisement. |
| Shakir | Announce to the hypocrites that they shall have a painful chastisement: |
| Sarwar | Tell the hypocrites that for them there will be a painful torment. |
| Khalifa | Inform the hypocrites that they have incurred painful retribution. |
| Hilali/Khan | Give to the hypocrites the tidings that there is for them a painful torment. |
| H/K/Saheeh | Give tidings to the hypocrites that there is for them a painful punishment |
| Malik | Announce the painful punishment to those hypocrites[138] |
| QXP | Give the tiding to such hypocrites that grievous suffering awaits them. |
| Maulana Ali | Give news to the hypocrites that for them is a painful chastisement -- |
| Free Minds | Give news to the hypocrites that they will have a painful retribution. |
| Qaribullah | Give glad tidings to the hypocrites that for them there is a painful punishment. |
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| George Sale | Declare unto the ungodly that they shall suffer a painful punishment. |
| JM Rodwell | Announce to the hypocrites that a dolorous torment doth await them. |
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| Asad | Announce thou to such hypocrites that grievous suffering awaits them. |
an-Nisa' 004:139
| 4:139 الذين يتخذون الكافرين اولياء من دون المؤمنين ايبتغون عندهم العزة فان العزة لله جميعا |
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| Transliteration | Allatheena yattakhithoona alkafireena awliyaa min dooni almu/mineena ayabtaghoona AAindahumu alAAizzata fa-inna alAAizzata lillahi jameeAAan |
| Literal | Those who take the disbelievers (as) allies from other than the believers, do they wish/desire at them the glory/dignity , so that the glory/dignity (is) all to God. |
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| Yusuf Ali | Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah. |
| Pickthal | Those who chose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah. |
| Arberry | Those who take unbelievers for their friends instead of believers -- do they seek glory in them? But glory altogether belongs to God. |
| Shakir | Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah. |
| Sarwar | Do those who establish friendship with the disbelievers instead of the believers seek honor? Let them know that all honor belongs to God. |
| Khalifa | They are the ones who ally themselves with disbelievers instead of believers. Are they seeking dignity with them? All dignity belongs with GOD alone. |
| Hilali/Khan | Those who take disbelievers for Auliya (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory. |
| H/K/Saheeh | Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely. |
| Malik | who choose the unbelievers to be their protectors rather than believers. Are they seeking honor in being with them? Whereas all honor belongs to Allah Alone.[139] |
| QXP | Those who ally themselves with the rejecters of the Truth instead of the believers, do they seek honor among them? All Dignity, Honor and Power belong to, and come from, Allah (3:25), (35:10), (63:8). |
| Maulana Ali | Those who take disbelievers for friends rather than believers. Do they seek for might from them? Might surely belongs wholly to Allah. |
| Free Minds | Those who take the rejecters as allies instead of the believers: "Do they seek glory with them?" All glory belongs to God. |
| Qaribullah | Those who take unbelievers for guides instead of believers, are they seeking might with them? Surely, the Might altogether belongs to Allah. |
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| George Sale | They who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? Since all power belongeth unto God. |
| JM Rodwell | Those who take the unbelievers for friends besides the faithful-do they seek honour at their hands? Verily, all honour belongeth unto God! |
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| Asad | As for those who take the deniers of the truth for their allies in preference to the believers - do they hope to be honoured by them when, behold, all honour belongs to God [alone]? |
an-Nisa' 004:140
| 4:140 وقد نزل عليكم في الكتاب ان اذا سمعتم ايات الله يكفر بها ويستهزا بها فلا تقعدوا معهم حتى يخوضوا في حديث غيره انكم اذا مثلهم ان الله جامع المنافقين والكافرين في جهنم جميعا |
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| Transliteration | Waqad nazzala AAalaykum fee alkitabi an itha samiAAtum ayati Allahi yukfaru biha wayustahzao biha fala taqAAudoo maAAahum hatta yakhoodoo fee hadeethin ghayrihi innakum ithan mithluhum inna Allaha jamiAAu almunafiqeena waalkafireena fee jahannama jameeAAan |
| Literal | And (He) had descended on you in The Book, that if you heard God's verses/signs/evidences being disbelieved with it, and being mocked with it, so do not sit/remain with them until they plunge into in an information/speech other than it, that you are then similar/equal to them , that God (is) gathering/collecting the hypocrites and the disbelievers in Hell all together. |
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| Yusuf Ali | Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:- |
| Pickthal | He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell; |
| Arberry | He has sent down upon you in the Book: 'When you hear God's signs being disbelieved and made mock of, do not sit with them until they plunge into some other talk, or else you will surely be like to them.' God will gather the hypocrites and the unbelievers all in Gehenna. |
| Shakir | And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell. |
| Sarwar | God has told you (believers) in the Book that when you hear people disbelieving and mocking God's revelations, do not sit with them unless they change the subject. You will become like them. God will gather all the hypocrites and the disbelievers together in hell fire. |
| Khalifa | He has instructed you in the scripture that: if you hear GOD's revelations being mocked and ridiculed, you shall not sit with them, unless they delve into another subject. Otherwise, you will be as guilty as they are. GOD will gather the hypocrites and the disbelievers together in Hell. |
| Hilali/Khan | And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell, |
| H/K/Saheeh | And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together |
| Malik | He has already revealed for you in the Book that when you hear Allah’s revelations being denied or ridiculed by people, you must not sit with them unless they change the topic of their talk, otherwise you shall be considered guilty like them. Rest assured that Allah is going to gather the hypocrites and the unbelievers all together in hell.[140] |
| QXP | He has already revealed unto you in the Book that, when you hear the Revelations of Allah rejected and ridiculed, sit not with them unless they engage in some other conversation (4:63), (6:68). Otherwise you shall bear similar guilt as they bear. Allah will gather hypocrites and rejecters together, all of them, into Hell. |
| Maulana Ali | And indeed He has revealed to you in the Book that when you hear Allah’s messages disbelieved in and mocked at, sit not with them until they enter into some other discourse, for then indeed you would be like them. Surely Allah will gather together the hypocrites and the disbelievers all in hell -- |
| Free Minds | And it has been sent down to you in the Scripture, that if you hear God's revelations being rejected and ridiculed in, then do not sit with them until they move on to a different subject; if not, then you are like them. God will gather the hypocrites and the disbelievers in Hell all together. |
| Qaribullah | He has sent down upon you in the Book: "When you hear His verses being disbelieved or mocked, do not sit with them until they engage in other talk, or else you will surely be like them. Allah will surely gather the hypocrites and unbelievers altogether in Gehenna (Hell). |
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| George Sale | And he hath already revealed unto you, in the book of the Koran, the following passage, when ye shall hear the signs of God, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. God will surely gather the ungodly and the unbelievers together in hell. |
| JM Rodwell | And already hath He sent this down to you in the Book "WHEN YE SHALL HEAR THE SIGNS OF GOD THEY SHALL NOT BE BELIEVED BUT SHALL BE MOCKED AT." Sit ye not therefore with such, until they engage in other discourse; otherwise, ye will become like them. Verily |
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| Asad | And, indeed, He has enjoined upon you in this divine writ that whenever you hear people deny the truth of God's messages and mock at them, you shall avoid their company until they begin to talk of other things - or else, verily, you will become like them. Behold, together with those who deny the truth God will gather in hell the hypocrites, |
an-Nisa' 004:141
| 4:141 الذين يتربصون بكم فان كان لكم فتح من الله قالوا الم نكن معكم وان كان للكافرين نصيب قالوا الم نستحوذ عليكم ونمنعكم من المؤمنين فالله يحكم بينكم يوم القيامة ولن يجعل الله للكافرين على المؤمنين سبيلا |
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| Transliteration | Allatheena yatarabbasoona bikum fa-in kana lakum fathun mina Allahi qaloo alam nakun maAAakum wa-in kana lilkafireena naseebun qaloo alam nastahwith AAalaykum wanamnaAAkum mina almu/mineena faAllahu yahkumu baynakum yawma alqiyamati walan yajAAala Allahu lilkafireena AAala almu/mineena sabeelan |
| Literal | Those who wait/remain with you, so if a victory/opening happened for you from God, they (the hypocrites) said: "Where we not with you?" And if to the disbelievers was a luck/fortune, they (the hypocrites) said: "Did we not dominate/drive fast/defeat on (with) you and protect you from the believers?" So God judges/rules between you (on) the Resurrection Day, and God will never/not make to the disbelievers on the believers a way/path. |
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| Yusuf Ali | (These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers. |
| Pickthal | Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers. |
| Arberry | Those who wait upon you and, if a victory comes to you from God, say, 'Were we not with you?' but if the unbelievers get a share, they say, 'Did we not gain the mastery over you, and did we not defend you from the believers?' God will judge between you on the Resurrection Day, and God will not grant the unbelievers any way over the believers. |
| Shakir | Those who wait for (some misfortune to befall) you then If you have a victory from Allah they say: Were we not with you? And i. there IS a chance for the unbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the unbelievers a way against the believers. |
| Sarwar | (The hypocrites) wait and watch. If God grants you victory, they say, "Did we not help you?" If the unbelievers are victorious, they say, "Did we not encourage you not to surrender to the believers and did we not protect you from them?" God will judge among you on the Day of Judgment. He will never help the disbelievers against the believers. |
| Khalifa | They watch you and wait; if you attain victory from GOD, they say (to you), "Were we not with you?" But if the disbelievers get a turn, they say (to them), "Did we not side with you, and protect you from the believers?" GOD will judge between you on the Day of Resurrection. GOD will never permit the disbelievers to prevail over the believers. |
| Hilali/Khan | Those (hyprocrites) who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you," but if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers a way (to triumph) over the believers. |
| H/K/Saheeh | Those who wait [and watch] you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them]. |
| Malik | These hypocrites are the ones who wait and watch to see how the wind blows. If Allah grants you a victory, they say: "Were we not with you?" And if the unbelievers gain success, they will say to them: "Were we not strong enough to fight against you? Yet we protected you from the believers (Muslims)." Allah will judge between you and them on the Day of Resurrection. Allah will not leave the way for the unbelievers to triumph over the believers.[141] |
| QXP | (The hypocrites adopt the opportunistic attitude.) They watch you and wait. If a victory comes to you from Allah, they say, "Weren't we with you?" And if the rejecters get a portion of success, they say, "Did we not side with you and protect you from the believers?" Allah will judge between you all on the Day of Resurrection. Allah will not give the rejecters (of the Qur'an) any way of success against the true believers in the Qur'an. |
| Maulana Ali | Those who wait (for misfortunes) for you. Then if you have a victory from Allah they say: Were we not with you? And if there is a chance for the disbelievers, they say: Did we not prevail over you and defend you from the believers? So Allah will judge between you on the day of Resurrection. And Allah will by no means give the disbelievers a way against the believers. |
| Free Minds | Those who linger and observe you, if you have a victory from God they Say: "Were we not with you?" And if the rejecters have success, they Say: "Did we not side with you and deter the believers from you?" God will judge between you on the Day of Resurrection, and God will not grant the rejecters any success over the believers. |
| Qaribullah | (As for) those who lay in wait for you. If a victory comes to you from Allah they say: 'Were we not with you? ' But if the unbelievers get a portion, they say, 'Were we not mightier than you, and did we not defend you from the believers? ' Allah will judge between you on the Day of Resurrection. Allah will not grant the unbelievers any way over the believers. |
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| George Sale | They who wait to observe what befalleth you, if victory be granted you from God, say, were we not with you? But if any advantage happen to the infidels, they say unto them, were we not superior to you, and have we not defended you against the believers? God shall judge between you on the day of resurrection; and God will not grant the unbelievers means to prevail over the faithful. |
| JM Rodwell | They watch you narrowly. Then if God grant you a victory, they say, "Are we not with you?" and if the infidels meet with a success, they say to them, "Were we not superior to you: and did we not defend you from those believers?" God shall judge betwixt ye |
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| Asad | who but wait to see what betides you: thus, if triumph comes to you from God, they say, "Were we not on your side?"- whereas if those who deny the truth are in luck, they say [to them], "Have we not earned your affection by defending you against those believers?" But God will judge between you all on the Day of Resurrection; and never will God allow those who deny the truth to harm the believers. |
an-Nisa' 004:142
| 4:142 ان المنافقين يخادعون الله وهو خادعهم واذا قاموا الى الصلاة قاموا كسالى يراؤون الناس ولايذكرون الله الا قليلا |
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| Transliteration | Inna almunafiqeena yukhadiAAoona Allaha wahuwa khadiAAuhum wa-itha qamoo ila alssalati qamoo kusala yuraoona alnnasa wala yathkuroona Allaha illa qaleelan |
| Literal | That the hypocrites deceive God, and He is deceiving them, and if they got up to the prayers, they got up lazy, they pretend/show off (to) the people, and they do not mention/remember God except a little. |
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| Yusuf Ali | The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance; |
| Pickthal | Lo! the hypocrites seek to beguile Allah, but it is He Who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little; |
| Arberry | The hypocrites seek to trick God, but God is tricking them. When they stand up to pray they stand up lazily, showing off to the people and not remembering God save a little; |
| Shakir | Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. |
| Sarwar | The hypocrites try to deceive God but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth they remember God very little. |
| Khalifa | The hypocrites think that they are deceiving GOD, but He is the One who leads them on. When they get up for the Contact Prayer (Salat), they get up lazily. That is because they only show off in front of the people, and rarely do they think of GOD. |
| Hilali/Khan | Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little. |
| H/K/Saheeh | Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little, |
| Malik | Surely the hypocrites try to deceive Allah, whereas, in fact, He has reverted their deception to them; when they stand up for Salah they stand reluctantly, merely to be seen by people and do not remember Allah but a little[142] |
| QXP | The hypocrites seek to deceive Allah, but it is Allah's Law that such people deceive themselves (2:9). When they stand up for prayers, they do so reluctantly and only to be seen by people, and rarely do they think of Allah. |
| Maulana Ali | The hypocrites seek to deceive Allah, and He will requite their deceit to them. And when they stand up for prayer, they stand up sluggishly -- they do it only to be seen of men and remember Allah but little, |
| Free Minds | The hypocrites seek to deceive God, while He is deceiving them; and if they attend to the contact-method, they do so lazily, only to show the people; they do not remember God except very little. |
| Qaribullah | The hypocrites seek to deceive Allah, but Allah is deceiving them. When they stand up to pray, they stand up lazily, showing off to the people and do not remember Allah, except a little, |
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| George Sale | The hypocrites act deceitfully with God, but he will deceive them; and when they stand up to pray, they stand carelesly, affecting to be seen of men, and remember not God, unless a little, |
| JM Rodwell | The hypocrites would deceive God, but He will deceive them! When they stand up for prayer, they stand carelessly, to be seen of men, and they remember God but little: |
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| Asad | Behold, the hypocrites seek to deceive God - the while it is He who causes them to be deceived [by themselves] And when they rise to pray, they rise reluctantly, only to be seen and praised by men, remembering God but seldom, |
an-Nisa' 004:143
| 4:143 مذبذبين بين ذلك لاالى هؤلاء ولاالى هؤلاء ومن يضلل الله فلن تجد له سبيلا |
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| Transliteration | Muthabthabeena bayna thalika la ila haola-i wala ila haola-i waman yudlili Allahu falan tajida lahu sabeelan |
| Literal | Hesitating/wavering between that, not to those and not to these, and whom God misguides, so you will not find for him a way/path. |
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| Yusuf Ali | (They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way. |
| Pickthal | Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him: |
| Arberry | wavering all the time -- not to these, not to those; and whom God leads astray, thou wilt not find for him a way. |
| Shakir | Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him. |
| Sarwar | They are hesitant people belonging to neither side. You can find no other way for one whom God has caused to go astray. |
| Khalifa | They waver in between, neither belonging to this group, nor that group. Whomever GOD sends astray, you will never find a way to guide him. |
| Hilali/Khan | (They are) swaying between this and that, belonging neither to these nor to those, and he whom Allah sends astray, you will not find for him a way (to the truth - Islam). |
| H/K/Saheeh | Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray never will you find for him a way. |
| Malik | - wavering between belief and disbelief, belonging neither to this nor to that. Whom Allah lets go astray, you cannot find a Way for him.[143] |
| QXP | Swaying between this and that, belonging neither to these nor to those. Anyone who strays according to Allah's Law of Guidance, you will not find a way for him (Law of Guidance (4:88)). |
| Maulana Ali | Wavering between that (and this) -- (belonging) neither to these nor to those. And whomsoever Allah leaves in error, thou wilt not find a way for him. |
| Free Minds | They are swaying in-between, neither belonging to this group nor to that group. Whoever God will misguide, you will not find for him a way. |
| Qaribullah | wavering between (belief and disbelief), neither to these nor to those, and whom Allah leads astray, you will not find a way for him. |
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| George Sale | wavering between faith and infidelity, and adhering neither unto these nor unto those: And for him whom God shall lead astray, thou shalt find no true path. |
| JM Rodwell | Wavering between the one and the other-belonging neither to these nor those! and by no means shalt thou find a path for him whom God misleadeth. |
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| Asad | wavering between this and that, [true] neither to these nor those. But for him whom God lets go astray thou canst never find any way. |
an-Nisa' 004:144
| 4:144 ياايها الذين امنوا لاتتخذوا الكافرين اولياء من دون المؤمنين اتريدون ان تجعلوا لله عليكم سلطانا مبينا |
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| Transliteration | Ya ayyuha allatheena amanoo la tattakhithoo alkafireena awliyaa min dooni almu/mineena atureedoona an tajAAaloo lillahi AAalaykum sultanan mubeenan |
| Literal | You, you those who believed, do not take the disbelievers (as) allies from other than the believers, do you want that you make for God on you an evident proof ? |
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| Yusuf Ali | O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves? |
| Pickthal | O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you? |
| Arberry | O believers, take not the unbelievers as friends instead of the believers; or do you desire to give God over you a clear authority? |
| Shakir | O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves? |
| Sarwar | Believers, do not make unbelievers your intimate friends and supporters rather than believers. Do you want to establish clear evidence against yourselves before God? |
| Khalifa | O you who believe, you shall not ally yourselves with the disbelievers, instead of the believers. Do you wish to provide GOD with a clear proof against you? |
| Hilali/Khan | O you who believe! Take not for Auliya (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves? |
| H/K/Saheeh | O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case? |
| Malik | O believers! Do not choose unbelievers to be your protecting friends instead of believers. Would you like to furnish Allah a clear proof against yourselves?[144] |
| QXP | O You who have chosen to be graced with belief! Do not take the rejecters for your allies instead of the believers. Do you wish to provide a clear proof to Allah against yourselves? |
| Maulana Ali | O you who believe, take not the disbelievers for friends rather than the believers. Do you desire to give Allah a manifest proof against yourselves? |
| Free Minds | O you who believe, do not take the rejecters as allies instead of the believers. Do you want God to have a reason against you? |
| Qaribullah | Believers, do not take the unbelievers for guides instead of the believers, or do you desire to give Allah a clear authority over you? |
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| George Sale | O true believers, take not the unbelievers for your protectors, besides the faithful. Will ye furnish God with an evident argument of impiety against you? |
| JM Rodwell | O believers! take not infidels for friends rather than believers. Would ye furnish God with clear right to punish you? |
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| Asad | O you who have attained to faith! Do not take the deniers of the truth for your allies in preference to the believers! Do you want to place before God a manifest proof of your guilt? |
an-Nisa' 004:145
| 4:145 ان المنافقين في الدرك الاسفل من النار ولن تجد لهم نصيرا |
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| Transliteration | Inna almunafiqeena fee alddarki al-asfali mina alnnari walan tajida lahum naseeran |
| Literal | That the hypocrites (are) in the lowest stage/bottom from the fire, and you will not find for them a victorior/savior . |
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| Yusuf Ali | The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;- |
| Pickthal | Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them; |
| Arberry | Surely the hypocrites will be in the lowest reach of the Fire; thou wilt not find for them any helper; |
| Shakir | Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them. |
| Sarwar | The hypocrites will be placed in the lowest bottom of the fire and none of you will ever find a helper for them, except |
| Khalifa | The hypocrites will be committed to the lowest pit of Hell, and you will find no one to help them. |
| Hilali/Khan | Verily, the hyprocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them. |
| H/K/Saheeh | Indeed, the hypocrites will be in the lowest depths of the Fire and never will you find for them a helper |
| Malik | Surely the hypocrites will be in the lowest depth of hellfire; and you will not find any helper for them.[145] |
| QXP | Verily, the hypocrites will abide in the lowest pit of the Fire and you will find no helper for them. |
| Maulana Ali | The hypocrites are surely in the lowest depths of the Fire, and thou wilt find no helper for them, |
| Free Minds | The hypocrites will be in the lowest level of the Fire; and you will not find for them a victor. |
| Qaribullah | The hypocrites will be in the lowest place of the Fire, you will not find a helper for them. |
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| George Sale | Moreover the hypocrites shall be in the lowest bottom of hell fire, and thou shalt not find any to help them thence. |
| JM Rodwell | Verily the hypocrites shall be in the lowest abyss of the fire: and, by no means shalt thou find a helper for them; |
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| Asad | Verily, the hypocrites shall be in the lowest depth of the fire, and thou wilt find none who could succour them. |
an-Nisa' 004:146
| 4:146 الا الذين تابوا واصلحوا واعتصموا بالله واخلصوا دينهم لله فاولئك مع المؤمنين وسوف يؤت الله المؤمنين اجرا عظيما |
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| Transliteration | Illa allatheena taboo waaslahoo waiAAtasamoo biAllahi waakhlasoo deenahum lillahi faola-ika maAAa almu/mineena wasawfa yu/ti Allahu almu/mineena ajran AAatheeman |
| Literal | Except those who repented, and corrected/repaired, and they held fast with God, and they became faithful (to) their religion to God, so those (are) with the believers, and God will give the believers a great reward . |
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| Yusuf Ali | Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value. |
| Pickthal | Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward. |
| Arberry | save such as repent, and make amends, and hold fast to God, and make their religion sincerely God's; those are with the believers, and God will certainly give the believers a mighty wage. |
| Shakir | Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward. |
| Sarwar | those (hypocrites) who have repented, put their trust in God, and sincerely followed only His religion will live with the believers to whom God will give a great reward. |
| Khalifa | Only those who repent, reform, hold fast to GOD, and devote their religion absolutely to GOD alone, will be counted with the believers. GOD will bless the believers with a great recompense. |
| Hilali/Khan | Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allah, and purify their religion for Allah (by worshipping none but Allah, and do good for Allahs sake only, not to show-off), then they will be with the believers. And Allah will grant to the believers a great reward. |
| H/K/Saheeh | Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward. |
| Malik | However, those who repent and mend their ways, hold fast to Allah, and become sincere in their devotion to Allah - they are considered to be with the believers. Allah will soon grant the believers a mighty reward.[146] |
| QXP | Except those who repent by returning to the Right Path and make amends and hold fast to Allah's Guidance in all sincerity. Those are with the believers. Allah will soon grant the believers a reward of immense value. |
| Maulana Ali | Save those who repent and amend hold fast to Allah and are sincere in their obedience to Allah -- these are with the believers. And Allah will soon grant the believers a mighty reward. |
| Free Minds | Except those who repent, and amend, and hold fast to God, and purify their system to God; then these will be with the believers. And God will grant the believers a great reward. |
| Qaribullah | But those who repent and mend (their ways), who hold fast to Allah, and make their religion sincerely for Allah they are with the believers, and Allah will certainly give the believers a great wage. |
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| George Sale | But they who repent and amend, and adhere firmly unto God, and approve the sincerity of their religion to God, they shall be numbered with the faithful; and God will surely give the faithful a great reward. |
| JM Rodwell | Save for those who turn and amend, and lay fast hold on God, and approve the sincerity of their religion to God; these shall be numbered with the faithful, and God will at last bestow on the faithful a great reward. |
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| Asad | But excepted shall be they who repent, and live righteously, and hold fast unto God, and grow sincere in their faith in God alone: for these shall be one with the believers - and in time God will grant to all believers a mighty reward. |
an-Nisa' 004:147
| 4:147 مايفعل الله بعذابكم ان شكرتم وامنتم وكان الله شاكرا عليما |
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| Transliteration | Ma yafAAalu Allahu biAAathabikum in shakartum waamantum wakana Allahu shakiran AAaleeman |
| Literal | What God makes/does with your torture if you thanked/became grateful and you believed, and God was/is thankful/grateful, knowledgeable. |
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| Yusuf Ali | What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things. |
| Pickthal | What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware. |
| Arberry | What would God do with chastising you if you are thankful, and believe? God is All-thankful, All-knowing. |
| Shakir | Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing |
| Sarwar | Why should God punish you if you give thanks and believe in Him? God is All-rewarding and All-forgiving. |
| Khalifa | What will GOD gain from punishing you, if you became appreciative and believed? GOD is Appreciative, Omniscient. |
| Hilali/Khan | Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever AllAppreciative (of good), AllKnowing. |
| H/K/Saheeh | What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing. |
| Malik | Why should Allah punish you if you are grateful and a true believer? Allah knows the grateful.[147] |
| QXP | Why should Allah punish you if you are practically grateful in spending His Bounties on others and truly believe in His Laws? Allah is Appreciative, Knower. |
| Maulana Ali | Why should Allah chastise you if you are grateful and believe? And Allah is ever Multiplier of rewards, Knowing. |
| Free Minds | What would God want with your punishment if you were only thankful and believed? God is Appreciative, Knowledgeable. |
| Qaribullah | What, would Allah do with punishing you if you thank and believe! Allah is the Thanker, the Knower. |
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| George Sale | And how should God go about to punisth you, if ye be thankful and believe? For God is grateful and wise. |
| JM Rodwell | Why should God inflict a chastisement upon you, if ye are grateful, and believe? God is Grateful, Wise! |
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| Asad | Why would God cause you to suffer [for your past sins] if you are grateful and attain to belief - seeing that God is always responsive to gratitude, all-knowing? |
an-Nisa' 004:148
| 4:148 لايحب الله الجهر بالسوء من القول الا من ظلم وكان الله سميعا عليما |
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| Transliteration | La yuhibbu Allahu aljahra bialssoo-i mina alqawli illa man thulima wakana Allahu sameeAAan AAaleeman |
| Literal | God does not love/like the publicity/declaration/loudness with the evil from the saying, except who was caused injustice to/oppressed, and God was/is hearing/listening, knowledgeable. |
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| Yusuf Ali | Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things. |
| Pickthal | Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower. |
| Arberry | God likes not the shouting of evil words unless a man has been wronged; God is All-hearing, All-knowing. |
| Shakir | Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing. |
| Sarwar | God does not love public accusation unless one is truly wronged. God is All-hearing and All-knowing. |
| Khalifa | GOD does not like the utterance of bad language, unless one is treated with gross injustice. GOD is Hearer, Knower. |
| Hilali/Khan | Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever AllHearer, AllKnower. |
| H/K/Saheeh | Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing. |
| Malik | Allah does not like evil words to be uttered except by someone who is truly wronged. Allah hears all and knows all.[148] |
| QXP | Allah does not love loud unpleasant speech except by one who has been wronged. Allah is ever Hearer, Knower. |
| Maulana Ali | Allah loves not the public utterance of hurtful speech, except by one who has been wronged. And Allah is ever Hearing, Knowing. |
| Free Minds | God does not like that any negative sayings be publicized, except if one is wronged. God is Hearer, Knowledgeable. |
| Qaribullah | Allah does not love the shouting of evil words, except by he who has been wronged. He is the Hearer, the Knower. |
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| George Sale | God loveth not the speaking ill of any one in public, unless he who is injured call for assistance; and God heareth and knoweth: |
| JM Rodwell | God loveth not that evil be matter of public talk, unless any one hath been wronged: God it is who Heareth, Knoweth! |
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| Asad | God does not like any evil to be mentioned openly, unless it be by him who has been wronged (thereby) And God is indeed all-hearing, all-knowing, |
an-Nisa' 004:149
| 4:149 ان تبدوا خيرا او تخفوه او تعفوا عن سوء فان الله كان عفوا قديرا |
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| Transliteration | In tubdoo khayran aw tukhfoohu aw taAAfoo AAan soo-in fa-inna Allaha kana AAafuwwan qadeeran |
| Literal | If you show goodness, or you hide it, or you forgive/pardon on bad/evil/harm, so that God was/is often forgiving/pardoning, capable/able. |
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| Yusuf Ali | Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values). |
| Pickthal | If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful. |
| Arberry | If you do good openly or in secret or pardon an evil, surely God is All-pardoning, All-powerful. |
| Shakir | If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful. |
| Sarwar | Whether you act virtuously, in public or in private, or pardon (people's) faults, God is All-forgiving and All-powerful. |
| Khalifa | If you work righteousness - either declared or concealed - or pardon a transgression, GOD is Pardoner, Omnipotent. |
| Hilali/Khan | Whether you (mankind) disclose (by good words of thanks) a good deed (done to you in the form of a favour by someone), or conceal it, or pardon an evil, verily, Allah is Ever OftPardoning, AllPowerful. |
| H/K/Saheeh | If [instead] you show [some] good or conceal it or pardon an offense indeed, Allah is ever Pardoning and Competent. |
| Malik | If you do good deeds openly or in private or forgive an evil, then surely Allah is Pardoning, Powerful.[149] |
| QXP | If you contribute to the society, whether openly or secretly, and pardon someone's fault, know that Allah is Pardoner, Powerful. He absolves your individual and societal imperfections, and He has appointed due measure for all things. |
| Maulana Ali | If you do good openly or keep it secret or pardon an evil, Allah surely is ever Pardoning, powerful. |
| Free Minds | If you reveal what is good or hide it, or forgive what is bad, then God is Pardoner, Capable. |
| Qaribullah | If you display good or hide it, or pardon an evil, surely, Allah is the Pardoner, the Powerful. |
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| George Sale | Whether ye publish a good action, or conceal it, or forgive evil, verily God is gracious and powerful. |
| JM Rodwell | Whether ye publish what is good, or conceal it, or pardon evil, verily God is Pardoning, Powerful! |
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| Asad | whether you do good openly or in secret, or pardon others for evil [done unto you]: for, behold, God is indeed an absolver of sins, infinite in His power. |
an-Nisa' 004:150
| 4:150 ان الذين يكفرون بالله ورسله ويريدون ان يفرقوا بين الله ورسله ويقولون نؤمن ببعض ونكفر ببعض ويريدون ان يتخذوا بين ذلك سبيلا |
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| Transliteration | Inna allatheena yakfuroona biAllahi warusulihi wayureedoona an yufarriqoo bayna Allahi warusulihi wayaqooloona nu/minu bibaAAdin wanakfuru bibaAAdin wayureedoona an yattakhithoo bayna thalika sabeelan |
| Literal | That those who disbelieve with God and His messengers, and they want that they separate/distinguish/differentiate between God and His messengers, and they say: "We believe with some, and we disbelieve with some." And they want that they take between that a way/path. |
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| Yusuf Ali | Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,- |
| Pickthal | Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between; |
| Arberry | Those who disbelieve in God and His Messengers and desire to make division between God and His Messengers, and say, 'We believe in part, and disbelieve in part,' desiring to take between this and that a way -- |
| Shakir | Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that. |
| Sarwar | Those who disbelieve in God and His Messengers try to create differences between God and His Messengers (by rejecting their message). They say, "We believe in some but not in others." Thus, they try to find a middle way |
| Khalifa | Those who disbelieve in GOD and His messengers, and seek to make distinction among GOD and His messengers, and say, "We believe in some and reject some," and wish to follow a path in between; |
| Hilali/Khan | Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between. |
| H/K/Saheeh | Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between |
| Malik | Those who deny Allah and his Messenger and those who intend to draw a line between Allah and His Messengers saying: "We believe in some, and reject the rest" - desiring to take a middle way between belief and unbelief [150] |
| QXP | Those who deny Allah and His Messengers, or seek to make distinction between Allah and His Messengers, and say, "We believe in some and reject some." (The first part of the verse refers to those who believe in God as the Creator, but not as the Law-Giver (29:61-63)). |
| Maulana Ali | Those who disbelieve in Allah and His messengers and desire to make a distinction between Allah and his messengers and say: We believe in some and disbelieve in others; and desire to take a course in between -- |
| Free Minds | Those who rejected God and His messengers, and they want to make a distinction between God and His messengers, and they Say: "We believe in some and reject some!", and they desire to take a path in-between. |
| Qaribullah | Those who disbelieve in Allah and His Messengers, and desire to divide between Allah and His Messengers (by believing in Him without them), and say, 'We believe in some (Prophets Moses and Jesus), and disbelieve in some of them (such as Prophet Muhammad), ' desiring to take between this (and that) a way (between belief and disbelief) |
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| George Sale | They who believe not in God, and his Apostles, and would make a distinction between God and his Apostles, and say, we believe in some of the prophets and reject others of them, and seek to take a middle way in this matter; |
| JM Rodwell | Of a truth they who believe not on God and his Apostles, and seek to separate God from his Apostles, and say, "Some we believe, and some we believe not," and desire to take a middle way; |
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| Asad | VERILY, those who deny God and His apostles by endeavouring to make a distinction between [belief in] God and [belief in] His apostles, and who say, "We believe in the one but we deny the other," and want to pursue a path in-between - |
an-Nisa' 004:151
| 4:151 اولئك هم الكافرون حقا واعتدنا للكافرين عذابا مهينا |
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| Transliteration | Ola-ika humu alkafiroona haqqan waaAAtadna lilkafireena AAathaban muheenan |
| Literal | Those, they are the disbelievers truthfully , and We prepared to the disbelievers a despised torture. |
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| Yusuf Ali | They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment. |
| Pickthal | Such are disbelievers in truth; and for disbelievers We prepare a shameful doom. |
| Arberry | those in truth are the unbelievers; and We have prepared for the unbelievers a humbling chastisement. |
| Shakir | These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement. |
| Sarwar | but, in fact, they are unbelievers, and for them We have prepared a humiliating torment. |
| Khalifa | these are the real disbelievers. We have prepared for the disbelievers a shameful retribution. |
| Hilali/Khan | They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. |
| H/K/Saheeh | Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment. |
| Malik | - these are the real unbelievers and We have prepared for such unbelievers a humiliating punishment.[151] |
| QXP | Such are the real disbelievers. And for deniers of the Truth We have readied a humiliating retribution. |
| Maulana Ali | These are truly disbelievers; and We have prepared for the disbelievers an abasing chastisement. |
| Free Minds | These are the true rejecters; and We have prepared for the rejecters a humiliating retribution. |
| Qaribullah | those in truth are the unbelievers, and We have prepared for the unbelievers a humiliating punishment. |
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| George Sale | these are really unbelievers: And we have prepared for the unbelievers an ignominious punishment. |
| JM Rodwell | These! they are veritable infidels! and for the infidels have we prepared a shameful punishment. |
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| Asad | it is they, they who are truly denying the truth: and for those who deny the truth We have readied shameful suffering. |
an-Nisa' 004:152
| 4:152 والذين امنوا بالله ورسله ولم يفرقوا بين احد منهم اولئك سوف يؤتيهم اجورهم وكان الله غفورا رحيما |
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| Transliteration | Waallatheena amanoo biAllahi warusulihi walam yufarriqoo bayna ahadin minhum ola-ika sawfa yu/teehim ojoorahum wakana Allahu ghafooran raheeman |
| Literal | And those who believed with God and His messengers, and they did not separate/distinguish/differentiate between anyone from them, those (God) will give them their rewards , and God was/is a forgiving, merciful.63 |
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| Yusuf Ali | To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft-forgiving, Most Merciful. |
| Pickthal | But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful. |
| Arberry | And those who believe in God and His Messengers and make no division between any of them, those -- We shall surely give them their wages; God is All-forgiving, All-compassionate. |
| Shakir | And those who believe in Allah and His messengers and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful. |
| Sarwar | As for those who believe in God and make no distinction between His Messengers, they will receive His reward. God is All-forgiving and All-merciful. |
| Khalifa | As for those who believe in GOD and His messengers, and make no distinction among them, He will grant them their recompense. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allah is Ever OftForgiving, Most Merciful. |
| H/K/Saheeh | But they who believe in Allah and His messengers and do not discriminate between any of them to those He is going to give their rewards. And ever is Allah Forgiving and Merciful. |
| Malik | As for those who believe in Allah and His Messengers and do not discriminate between any of them, We shall soon give them their due rewards. Allah is Forgiving, Merciful.[152] |
| QXP | And those who believe in Allah and His Messengers, in word and action, and understand that all Messengers were one in Purpose, We shall soon give them their rewards. Allah is ever Forgiving, Merciful. |
| Maulana Ali | And those who believe in Allah and His messengers and make no distinction between any of them, to them He will grant their rewards. And Allah is ever Forgiving, Merciful. |
| Free Minds | And those who believe in God and His messengers and do not make a distinction between any of them, We will give them their rewards. And God is Forgiving, Merciful. |
| Qaribullah | And those who believe in Allah, and His Messengers and do not divide between any of them; to those, We shall surely give them their wages. Allah is the Forgiver, the Most Merciful. |
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| George Sale | But they who believe in God and his Apostles, and make no distinction between any of them, unto those will we surely give their reward; and God is gracious and merciful. |
| JM Rodwell | And they who believe on God and his Apostles, and make no difference between them these! we will bestow on them their reward at last. God is Gracious, Merciful! |
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| Asad | But as for those who believe in God and His apostles and make no distinction between any of them - unto them, in time, will He grant their rewards [in full]. And God is indeed much-forgiving, a dispenser of grace. |
an-Nisa' 004:153
| 4:153 يسألك اهل الكتاب ان تنزل عليهم كتابا من السماء فقد سالوا موسى اكبر من ذلك فقالوا ارنا الله جهرة فاخذتهم الصاعقة بظلمهم ثم اتخذوا العجل من بعد ماجاءتهم البينات فعفونا عن ذلك واتينا موسى سلطانا مبينا |
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| Transliteration | Yas-aluka ahlu alkitabi an tunazzila AAalayhim kitaban mina alssama-i faqad saaloo moosa akbara min thalika faqaloo arina Allaha jahratan faakhathat-humu alssaAAiqatu bithulmihim thumma ittakhathoo alAAijla min baAAdi ma jaat-humu albayyinatu faAAafawna AAan thalika waatayna moosa sultanan mubeenan |
| Literal | The Book's people ask/question you, that to descend on them a book from the sky/space, so they had asked Moses greater than that, so they said: "Show us God publicly/openly." So the fire falling from the sky accompanied by thunderous noise punished/took them with their injustice/oppression, then they took the calf from after what came to them (from) the evidences, so We forgave/pardoned on that, and We gave Moses evident proof . |
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| Yusuf Ali | The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority. |
| Pickthal | The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah's Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority. |
| Arberry | The People of the Book will ask thee to bring down upon them a Book from heaven; and they asked Moses for greater than that, for they said, 'Show us God openly.' And the thunderbolt took them for their evildoing. Then they took to themselves the Calf, after the clear signs had come to them; yet We pardoned them that, and We bestowed upon Moses a clear authority. |
| Shakir | The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority. |
| Sarwar | (Muhammad), the People of the Book ask you to make a Book descend to them from the heavens. However, they had asked Moses for things much harder to do than this, by saying, "Show us God in person." Thunder and lightning struck them because of their unjust demands. Despite all the evidence that had come to them, they started to worship the calf, but We forgave them for their sins and gave Moses clear authority. |
| Khalifa | The people of the scripture challenge you to bring down to them a book from the sky! They have asked Moses for more than that, saying, "Show us GOD, physically." Consequently, the lightning struck them, as a consequence of their audacity. Additionally, they worshiped the calf, after all the miracles they had seen. Yet, we pardoned all this. We supported Moses with profound miracles. |
| Hilali/Khan | The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed they asked Moosa (Moses) for even greater than that, when they said: "Show us Allah in public," but they were struck with thunder clap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidences, and signs had come to them. (Even) so We forgave them. And We gave Moosa (Moses) a clear proof of authority. |
| H/K/Saheeh | The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority. |
| Malik | The People of the Book ask you to bring down for them a book from Heaven. From Moses they demanded an even harder miracle than that. They asked him: "Make us see Allah with our own eyes." As a result of their wickedness, the thunderbolt overtook them. Then they took the calf for worship after receiving clear revelations. After all that, We still pardoned them and gave to Moses clear authority.[153] |
| QXP | (O Prophet) People of the Scripture ask you to bring a published book from the sky. They made a greater demand to Moses when they said, "Show us Allah face to face". And their psyche was such that when a bolt of lightning struck around them, they fell in fear (2:55). They had displaced the true belief with falsehood. After that, they chose the calf for worship although they had seen the Manifest Truth. Yet, We pardoned them and gave Moses evident authority (as a blessing for their guidance). |
| Maulana Ali | The People of the Book ask thee to bring down to them a Book from heaven; indeed they demanded of Moses a greater thing than that, for they said: Show us Allah manifestly. So destructive punishment overtook them on account of their wrongdoing. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this. And We gave Moses clear authority. |
| Free Minds | The people of the Scripture ask you to bring down to them a scripture from the heavens. They had asked Moses for even more than that, for they said: "Let us see God plainly!", so the lightning bolt took them for their wickedness. Then they took the calf after the clarity had come to them, and We pardoned them for this; We gave Moses a clear authority. |
| Qaribullah | The People of the Book ask you to bring down upon them a Book from heaven. Of Moses they asked greater than that, they said to him: 'Show us Allah openly. ' And a thunderbolt took them for their evil doing. Then they took to themselves the calf, after the clear proofs had come to them, yet We forgave that and We gave Moses clear authority. |
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| George Sale | They who have received the scriptures will demand of thee, that thou cause a book to descend unto them from heaven: They formerly asked of Moses a greater thing than this; for they said, shew us God visibly. Wherefore a storm of fire from heaven destroyed them, because of their iniquity. Then they took the calf for their God, after that evident proofs of the divine unity had come unto them: But we forgave them that, and gave Moses a manifest power to punish them. |
| JM Rodwell | The people of the Book will ask of thee to cause a Book to come down unto them out of Heaven. But a greater thing than this did they ask of Moses! for they said, "Shew us God plainly!" and for this their wickedness did the fire- storm lay hold on them. The |
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| Asad | THE FOLLOWERS of the Old Testament demand of thee [O Prophet] that thou cause a revelation to be sent down to them from heaven. And an even greater thing than this did they demand of Moses when they said, "Make us see God face to face" - whereupon the thunderbolt of punishment overtook them for this their wickedness. After that, they took to worshipping the [golden] calf - and this after all evidence of the truth had come unto them! None the less, We effaced this [sin of theirs], and vouchsafed unto Moses a clear proof [of the truth], |
an-Nisa' 004:154
| 4:154 ورفعنا فوقهم الطور بميثاقهم وقلنا لهم ادخلوا الباب سجدا وقلنا لهم لاتعدوا في السبت واخذنا منهم ميثاقا غليظا |
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| Transliteration | WarafaAAna fawqahumu alttoora bimeethaqihim waqulna lahumu odkhuloo albaba sujjadan waqulna lahum la taAAdoo fee alssabti waakhathna minhum meethaqan ghaleethan |
| Literal | And We raised above them the Mountain with their promise/covenant, and We said to them: "Enter the door/entrance prostrating". And We said to them: "Do not transgress/violate in the Saturday/Sabbath". And We took from them a strong promise/covenant. |
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| Yusuf Ali | And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant. |
| Pickthal | And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant. |
| Arberry | And We raised above them the Mount, taking compact with them; and We said to them, 'Enter in at the gate, prostrating'; and We said to them, 'Transgress not the Sabbath'; and We took from them a solemn compact. |
| Shakir | And We lifted the mountain (Sainai) over them at (the li taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant. |
| Sarwar | We raised Mount (Sinai) above them because of Our solemn promise to them. Also, We told them to prostrate themselves when entering the gate (of the holy house) and not to commit transgression on the Sabbath. We made a solemn covenant with them. |
| Khalifa | And we raised Mount Sinai above them, as we took their covenant. And we said to them, "Enter the gate humbly." And we said to them, "Do not desecrate the Sabbath." Indeed, we took from them a solemn covenant. |
| Hilali/Khan | And for their covenant, We raised over them the Mount and (on the other occasion) We said: "Enter the gate prostrating (or bowing) with humility;" and We commanded them: "Transgress not (by doing worldly works on) the Sabbath (Saturday)." And We took from them a firm covenant. |
| H/K/Saheeh | And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant. |
| Malik | We lifted the mount of Tur over them and took the covenant from them that they will obey Our commandments. On another occasion We commanded them to enter the gates prostrating in humility. Yet on another occasion We commanded them not to transgress in the matter of the Sabbath and took a solemn commitment from them. [154] |
| QXP | Then We made a Covenant with them at the raised Mount Sinai as a witness. We said to them, "Enter the gate of the town humbly (2:63)." And We said to them, "Do not violate the Sabbath." Indeed We had made with them a Solemn Covenant. |
| Maulana Ali | And We raised the mountain above them at their covenant. And We said to them: Enter the door making obeisance. And We said to them: Violate not the Sabbath; and We took from them a firm covenant. |
| Free Minds | And We raised the mount above them for the covenant they took, and We said to them: "Enter the gate while prostrating," and We said to them: "Do not transgress the Sabbath," and We took from them a solemn covenant. |
| Qaribullah | And We raised the Mount above them, and took covenant with them, and We said: 'Enter in at the gate, prostrating', and We said to them, 'Do not transgress the Sabbath', and We took from them a solemn covenant. |
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| George Sale | And we lifted the mountain of Sinai over them, when we exacted from them their covenant; and said unto them, enter the gate of the city worshipping. We also said unto them, transgress not on the sabbath day. And we received from them a firm covenant, that they would observe these things. |
| JM Rodwell | And we uplifted the mountain over them when we made a covenant with them, and we said to them, "Enter the gate adoring:"and we said to them, "Transgress not on the Sabbath," and we received from them a strict covenant. |
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| Asad | raising Mount Sinai high above them in witness of their solemn pledge. And We said unto them, "Enter the gate humbly"; and We told them, "Do not break the Sabbath-law"; and We accepted from them a most solemn pledge. |
an-Nisa' 004:155
| 4:155 فبما نقضهم ميثاقهم وكفرهم بايات الله وقتلهم الانبياء بغير حق وقولهم قلوبنا غلف بل طبع الله عليها بكفرهم فلا يؤمنون الا قليلا |
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| Transliteration | Fabima naqdihim meethaqahum wakufrihim bi-ayati Allahi waqatlihimu al-anbiyaa bighayri haqqin waqawlihim quloobuna ghulfun bal tabaAAa Allahu AAalayha bikufrihim fala yu/minoona illa qaleelan |
| Literal | So with what their breaking/breaching (of) their promise/covenant, and their disbelief with God's signs/verses/evidences, and their killing (of) the prophets, without right , and their saying: "Our hearts/minds (are) covered/uncomprehending." But God stamped/covered/closed/sealed on it, with their disbelief, so they do not believe except a few. |
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| Yusuf Ali | (They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah's Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;- |
| Pickthal | Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few - |
| Arberry | So, for their breaking the compact, and disbelieving in the signs of God, and slaying the Prophets without right, and for their saying, 'Our hearts are uncircumcised' -- nay, but God sealed them for their unbelief, so they believe not, except a few -- |
| Shakir | Therefore, for their breaking their covenant and their disbelief in the communications of Allah and their killing the prophets wrongfully and their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief, so they shall not believe except a few. |
| Sarwar | However, because of their disbelief, disregard of their covenant, denial of God's revelations, murdering the Prophets without reason, and their saying that their hearts were covered, We sealed up their hearts. Only a few of them believe. |
| Khalifa | (They incurred condemnation) for violating their covenant, rejecting GOD's revelations, killing the prophets unjustly, and for saying, "Our minds are made up!" In fact, GOD is the One who sealed their minds, due to their disbelief, and this is why they fail to believe, except rarely. |
| Hilali/Khan | Because of their breaking the covenant, and of their rejecting the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, and of their killing the Prophets unjustly, and of their saying: "Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)" - nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little. |
| H/K/Saheeh | And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few. |
| Malik | After all this, they still broke their covenant, rejected the Revelation of Allah, killed the Prophets unjustly. Yet they say: "Our hearts are in secure wrappings which have preserved Allah’s Word; we need no more." Nay! It is Allah who has sealed their hearts on account of their disbelief. They have no faith except a little.[155] |
| QXP | They incurred condemnation for breaking their Covenant, rejecting Allah's Revelations, and killing the Prophets wrongfully. And for saying, "Our hearts are wrapped up; we have made up our minds." Nay, Allah's Law sets the seal on their hearts because of their persistent denial. They lost their faculties of reasoning. So they do not see the Truth, except a few. |
| Maulana Ali | Then for their breaking their covenant and their disbelief in the messages of Allah and their killing the prophets wrongfully and their saying, Our hearts are covered; nay, Allah has sealed them owing to their disbelief, so they believe not but a little: |
| Free Minds | So, for the breaking of their covenant, and their rejection of God's signs, and their killing of the prophets without justice, and their saying: "Our hearts are layered over." Indeed, God has stamped upon their hearts because of their rejection; they do not believe, except for a few. |
| Qaribullah | So, for their breaking of the covenant, and disbelieving the verses of Allah, and killing their Prophets without right and for saying, 'Our hearts are covered' no, but Allah has sealed them for their disbelief, so, except for a few, they do not believe. |
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| George Sale | Therefore for that they have made void their covenant, and have not believed in the signs of God, and have slain the prophets unjustly, and have said, our hearts are uncircumcised; -- but God hath sealed them up, because of their unbelief; therefore they shall not believe, except a few of them: - |
| JM Rodwell | So, for that they have broken their covenant, and have rejected the signs of God, and have put the prophets to death unjustly, saying the while, "Our hearts are uncircumcised,"-Nay, but God hath sealed them up for their unbelief, so that but few believe. |
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| Asad | And so, [We punished them ] for the breaking of their pledge, and their refusal to acknowledge God's messages, and their slaying of prophets against all right, and their boast, "Our hearts are already full of knowledge"- nay, but God has sealed their hearts in result of their denial of the truth, and [now] they believe in but few things - ; |
an-Nisa' 004:156
| 4:156 وبكفرهم وقولهم على مريم بهتانا عظيما |
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| Transliteration | Wabikufrihim waqawlihim AAala maryama buhtanan AAatheeman |
| Literal | And with their disbelief, and their saying on Mary great falsehood/slander. |
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| Yusuf Ali | That they rejected Faith; that they uttered against Mary a grave false charge; |
| Pickthal | And because of their disbelief and of their speaking against Mary a tremendous calumny; |
| Arberry | and for their unbelief, and their uttering against Mary a mighty calumny, |
| Shakir | And for their unbelief and for their having uttered against Marium a grievous calumny. |
| Sarwar | Their hearts were also sealed because of their lack of faith, their gravely slanderous accusation against Mary, |
| Khalifa | (They are condemned) for disbelieving and uttering about Mary a gross lie. |
| Hilali/Khan | And because of their (Jews) disbelief and uttering against Maryam (Mary ) a grave false charge (that she has committed illegal sexual intercourse); |
| H/K/Saheeh | And [We cursed them] for their disbelief and their saying against Mary a great slander, |
| Malik | They went in their unbelief to such an extent that they uttered terrible slander against Mary.[156] |
| QXP | And for their disbelief to the extent that they brought a terrible charge against Mary. |
| Maulana Ali | And for their disbelief and for their uttering against Mary a grievous calumny: |
| Free Minds | And for their rejection and them saying about Mary a great falsehood. |
| Qaribullah | Also for their disbelief and their saying about Mary a great calumny, |
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| George Sale | And for that they have not believed on Jesus, and have spoken against Mary a grievous calumny; |
| JM Rodwell | And for their unbelief,-and for their having spoken against Mary a grievous calumny,- |
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| Asad | and for their refusal to acknowledge the truth, and the awesome calumny which they utter against Mary, |
an-Nisa' 004:157
| 4:157 وقولهم انا قتلنا المسيح عيسى ابن مريم رسول الله وماقتلوه وماصلبوه ولكن شبه لهم وان الذين اختلفوا فيه لفي شك منه مالهم به من علم الا اتباع الظن وماقتلوه يقينا |
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| Transliteration | Waqawlihim inna qatalna almaseeha AAeesa ibna maryama rasoola Allahi wama qataloohu wama salaboohu walakin shubbiha lahum wa-inna allatheena ikhtalafoo feehi lafee shakkin minhu ma lahum bihi min AAilmin illa ittibaAAa alththanni wama qataloohu yaqeenan |
| Literal | And their saying: "We have killed the Messiah, Jesus, Mary's son, God's messenger, and they have not killed him, and they have not crucified him/placed him on a cross, and but (it) resembled/was vague/was doubtful to them, and that those who disagreed/disputed in (about) him (are) in (E) doubt/suspicion from him, (there is) no knowledge for them with (about) him, except following the assumption , and they have not killed him surely/certainly. |
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| Yusuf Ali | That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:- |
| Pickthal | And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain. |
| Arberry | and for their saying, 'We slew the Messiah, Jesus son of Mary, the Messenger of God' -- yet they did not slay him, neither crucified him, only a likeness of that was shown to them. Those who are at variance concerning him surely are in doubt regarding him; they have no knowledge of him, except the following of surmise; and they slew him not of a certainty -- no indeed; |
| Shakir | And their saying: Surely we have killed the Messiah, Isa son of Marium, the messenger of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure. |
| Sarwar | and their statement that they murdered Jesus, son of Mary, the Messenger of God, when, in fact, they could not have murdered him or crucified him. They, in fact, murdered someone else by mistake. Even those who disputed (the question of whether or not Jesus was murdered) did not have a shred of evidence. All that they knew about it was mere conjecture. They certainly could not have murdered Jesus. |
| Khalifa | And for claiming that they killed the Messiah, Jesus, son of Mary, the messenger of GOD. In fact, they never killed him, they never crucified him - they were made to think that they did. All factions who are disputing in this matter are full of doubt concerning this issue. They possess no knowledge; they only conjecture. For certain, they never killed him. |
| Hilali/Khan | And because of their saying (in boast), "We killed Messiah Iesa (Jesus), son of Maryam (Mary), the Messenger of Allah," - but they killed him not, nor crucified him, but the resemblance of Iesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not (i.e. Iesa (Jesus), son of Maryam (Mary) ): |
| H/K/Saheeh | And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. |
| Malik | They even say: "We have killed the Messiah, Jesus, son of Mary, the Messenger of Allah." Whereas in fact, neither did they kill him nor did they crucify him but they thought they did because the matter was made dubious for them. Those who differ therein are only in doubt. They have no real knowledge, they follow nothing but merely a conjecture, certainly they did not kill him (Jesus).[157] |
| QXP | And for claiming, "We killed the Messiah Jesus son of Mary, Allah's Messenger." They never killed him and never crucified him. But it appeared so to them and the matter remained dubious to them. Those who hold conflicting views on this issue are indeed confused. They have no real knowledge but they are following mere conjecture. Very certainly, they never killed him. |
| Maulana Ali | And for their saying: We have killed the Messiah, Jesus, son of Mary, the messenger of Allah, and they killed him not, nor did they cause his death on the cross, but he was made to appear to them as such. And certainly those who differ therein are in doubt about it. They have no knowledge about it, but only follow a conjecture, and they killed him not for certain: |
| Free Minds | And their saying: "We have killed the Messiah Jesus the son of Mary, the messenger of God!" They did not kill him, nor did they crucify him, but it appeared to them as if they had. Those who dispute are in doubt of him, they have no knowledge except to follow conjecture; they did not kill him for a certainty. |
| Qaribullah | and for their saying, 'We killed the Messiah, Jesus the son of Mary, the Messenger (and Prophet) of Allah. ' They did not kill him, nor did they crucify him, but to them, he (the crucified) had been given the look (of Prophet Jesus). Those who differ concerning him (Prophet Jesus) are surely in doubt regarding him, they have no knowledge of him, except the following of supposition, and (it is) a certainty they did not kill him. |
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| George Sale | and have said, verily we have slain Christ Jesus the son of Mary, the Apostle of God; yet they slew him not, neither crucified him, but he was represented by one in his likeness; and verily they who disagreed concerning him, were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion. They did not really kill him; |
| JM Rodwell | And for their saying, "Verily we have slain the Messiah, Jesus the son of Mary, an Apostle of God." Yet they slew him not, and they crucified him not, but they had only his likeness. And they who differed about him were in doubt concerning him: No sure kno |
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| Asad | and their boast, "Behold, we have slain the Christ Jesus, son of Mary, [who claimed to be] an apostle of God!" However, they did not slay him, and neither did they crucify him, but it only seemed to them [as if it had been] so; and, verily, those who hold conflicting views thereon are indeed confused, having no [real] knowledge thereof, and following mere conjecture. For, of a certainty, they did not slay him: |
an-Nisa' 004:158
| 4:158 بل رفعه الله اليه وكان الله عزيزا حكيما |
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| Transliteration | Bal rafaAAahu Allahu ilayhi wakana Allahu AAazeezan hakeeman |
| Literal | But God rose him (Jesus) to Him, and God was/is glorious/mighty , wise/judicious. |
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| Yusuf Ali | Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;- |
| Pickthal | But Allah took him up unto Himself. Allah was ever Mighty, Wise. |
| Arberry | God raised him up to Him; God is All-mighty, All-wise. |
| Shakir | Nay! Allah took him up to Himself; and Allah is Mighty, Wise. |
| Sarwar | God raised him up to Himself. God is Majestic and All-wise. |
| Khalifa | Instead, GOD raised him to Him; GOD is Almighty, Most Wise. |
| Hilali/Khan | But Allah raised him (Iesa (Jesus)) up (with his body and soul) unto Himself (and he is in the heavens). And Allah is Ever AllPowerful, AllWise. |
| H/K/Saheeh | Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. |
| Malik | Nay! The fact is that Allah took him up to Himself. Allah is Mighty, Wise.[158] |
| QXP | Nay, Allah exalted him unto Himself. (They had plotted thinking that crucifixion was a death of dishonor. But Allah raised him in honor). Allah is Almighty, Wise. |
| Maulana Ali | Nay, Allah exalted him in His presence. And Allah is ever Mighty, Wise. |
| Free Minds | For God raised him to Himself; and God is Noble, Wise. |
| Qaribullah | Rather, Allah raised him up to Him. Allah is Almighty, the Wise. |
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| George Sale | but God took him up unto Himself: And God is mighty and wise. |
| JM Rodwell | but God took him up to Himself. And God is Mighty, Wise! |
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| Asad | nay, God exalted him unto Himself - and God is indeed almighty, wise. |
an-Nisa' 004:159
| 4:159 وان من اهل الكتاب الا ليؤمنن به قبل موته ويوم القيامة يكون عليهم شهيدا |
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| Transliteration | Wa-in min ahli alkitabi illa layu/minanna bihi qabla mawtihi wayawma alqiyamati yakoonu AAalayhim shaheedan |
| Literal | And that from The Book's people, except to believe (E) with him (Jesus) before his (the individual's) death, and (on) the Resurrection Day, he (Jesus) will be on them a witness/testifier. |
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| Yusuf Ali | And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;- |
| Pickthal | There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them - |
| Arberry | There is not one of the People of the Book but will assuredly believe in him before his death, and on the Resurrection Day he will be a witness against them. |
| Shakir | And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them. |
| Sarwar | There will be no one among the People of the Book who will not believe (a belief of no value) in him (Jesus) before their deaths. On the Day of Judgment, (Jesus) will testify against them. |
| Khalifa | Everyone among the people of the scripture was required to believe in him before his death. On the Day of Resurrection, he will be a witness against them. |
| Hilali/Khan | And there is none of the people of the Scripture (Jews and Christians), but must believe in him (Iesa (Jesus), son of Maryam (Mary), as only a Messenger of Allah and a human being), before his (Iesa (Jesus) or a Jews or a Christians) death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he (Iesa (Jesus)) will be a witness against them. |
| H/K/Saheeh | And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness. |
| Malik | There is none of the People of the Book but will believe in this fact before his death; and on the Day of Resurrection Jesus will bear witness against them.[159] |
| QXP | Everyone among the People of the Book must believe before dying, in the truth just stated. Jesus will be a witness against them on the Day of Resurrection (that he was neither crucified nor raised to the heavens. God is not confined to the Heavens). |
| Maulana Ali | And there is none of the People of the Book but will believe in this before his death; and on the day of Resurrection he will be a witness against them. |
| Free Minds | And from the people of the Scripture are few who would have believed in him before his death, and on the Day of Resurrection he will be witness against them. |
| Qaribullah | There is not one of the People of the Book but will surely believe in him (Prophet Jesus) before his death, and on the Day of Resurrection he will be a witness against them. |
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| George Sale | And there shall not be one of those who have received the scriptures, who shall not believe in him, before his death; and on the day of resurrection he shall be a witness against them. |
| JM Rodwell | There shall not be one of the people of the Book but shall believe in Him before his death, and in the day of resurrection, He will be a witness against them. |
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| Asad | Yet there is not one of the followers of earlier revelation who does not, at the moment of his death, grasp the truth about Jesus; and on the Day of Resurrection he [himself] shall bear witness to the truth against them. |
an-Nisa' 004:160
| 4:160 فبظلم من الذين هادوا حرمنا عليهم طيبات احلت لهم وبصدهم عن سبيل الله كثيرا |
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| Transliteration | Fabithulmin mina allatheena hadoo harramna AAalayhim tayyibatin ohillat lahum wabisaddihim AAan sabeeli Allahi katheeran |
| Literal | So with injustice from those who (were) guided/Jews, We forbade/prohibited on them goodnesses (that) were (previously) permitted for them, and with their much prevention/obstruction from God's way/path. |
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| Yusuf Ali | For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah's Way;- |
| Pickthal | Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way, |
| Arberry | And for the evildoing of those of Jewry, We have forbidden them certain good things that were permitted to them, and for their barring from God's way many, |
| Shakir | Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way. |
| Sarwar | We made unlawful for the Jews certain pure things which had been lawful for them before, because of the injustice which they had committed, their obstructing many people from the way of God, |
| Khalifa | Due to their transgressions, we prohibited for the Jews good foods that used to be lawful for them; also for consistently repelling from the path of GOD. |
| Hilali/Khan | For the wrongdoing of the Jews, We made unlawful to them certain good foods which has been lawful to them, and for their hindering many from Allahs Way; |
| H/K/Saheeh | For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people], |
| Malik | Because of the iniquity of those who call themselves Jews, their hindering of many people from the way of Allah ,[160] |
| QXP | Due to the transgressions of the Jews We had forbidden them good things that were before allowed to them, and because of their consistent hindering from the Way of Allah. |
| Maulana Ali | So for the iniquity of the Jews, We forbade them the good things which had been made lawful for them, and for their hindering many (people) from Allah’s way. |
| Free Minds | Because of the wickedness from those who are Jews, We made forbidden to them the good things that were lawful to them; and for their deterring many from the path of God. |
| Qaribullah | And for the harmdoing of those of Jewry, We have forbidden them the good things that were permitted to them, and also for their barring many from the way of Allah. |
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| George Sale | Because of the iniquity of those who judaize, we have forbidden them good things, which had been formerly allowed them; and because they shut out many from the way of God, |
| JM Rodwell | For the wickedness of certain Jews, and because they turn many from the way of God, we have forbidden them goodly viands which had been before allowed them. |
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| Asad | So, then, for the wickedness committed by those who followed the Jewish faith did We deny unto them certain of the good things of life which [aforetime] had been allowed to them; and [We did this] for their having so often turned away from the path of God, |
an-Nisa' 004:161
| 4:161 واخذهم الربا وقد نهوا عنه واكلهم اموال الناس بالباطل واعتدنا للكافرين منهم عذابا اليما |
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| Transliteration | Waakhthihimu alrriba waqad nuhoo AAanhu waaklihim amwala alnnasi bialbatili waaAAtadna lilkafireena minhum AAathaban aleeman |
| Literal | And their taking the interest/usury , and they had been forbidden/prevented from it, and their eating the people's properties/possessions with the falsehood (could include unjust taxes), and We prepared to the disbelievers from them, a painful torture. |
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| Yusuf Ali | That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment. |
| Pickthal | And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences, We have prepared for those of them who disbelieve a painful doom. |
| Arberry | and for their taking usury, that they were prohibited, and consuming the wealth of the people in vanity; and We have prepared for the unbelievers among them a painful chastisement. |
| Shakir | And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement. |
| Sarwar | their taking usury which was prohibited for them, and their consuming people's property unjustly. For the unbelievers among them, We have prepared a painful torment. |
| Khalifa | And for practicing usury, which was forbidden, and for consuming the people's money illicitly. We have prepared for the disbelievers amongthem painful retribution. |
| Hilali/Khan | And their taking of Riba (usury) though they were forbidden from taking it and their devouring of mens substance wrongfully (bribery, etc.). And We have prepared for the disbelievers among them a painful torment. |
| H/K/Saheeh | And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment. |
| Malik | taking of usury in spite of its prohibition, and cheating others of their properties - We made many wholesome things unlawful which were formerly lawful for them. We have prepared a painful punishment for those among them who reject faith.[161] |
| QXP | Their clergy made usury permissible although it was forbidden, and they devoured the wealth of people with falsification. We have readied for the rejecters grievous suffering. |
| Maulana Ali | And for their taking usury -- though indeed they were forbidden it -- and their devouring the property of people falsely. And We have prepared for the disbelievers from among them a painful chastisement. |
| Free Minds | And for them taking financial interest when they were told not to, and for them consuming peoples money unjustly. We have prepared for the disbelievers amongst them a painful retribution. |
| Qaribullah | And for their taking of usury, that they were prohibited, and consuming the wealth of people in falsehood, for the unbelievers among them We have prepared a painful punishment. |
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| George Sale | and have taken usury, which was forbidden them by the law, and devoured men's substance vainly: We have prepared for such of them as are unbelievers a painful punishment. |
| JM Rodwell | And because they have taken usury, though they were forbidden it, and have devoured men's substance in frivolity, we have got ready for the infidels among them a grievous torment. |
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| Asad | and [for] their taking usury although it had been forbidden to them, and their wrongful devouring of other people's possessions. And for those from among them who [continue to] deny the truth We have readied grievous suffering. |
an-Nisa' 004:162
| 4:162 لكن الراسخون في العلم منهم والمؤمنون يؤمنون بما انزل اليك وماانزل من قبلك والمقيمين الصلاة والمؤتون الزكاة والمؤمنون بالله واليوم الاخر اولئك سنؤتيهم اجرا عظيما |
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| Transliteration | Lakini alrrasikhoona fee alAAilmi minhum waalmu/minoona yu/minoona bima onzila ilayka wama onzila min qablika waalmuqeemeena alssalata waalmu/toona alzzakata waalmu/minoona biAllahi waalyawmi al-akhiri ola-ika sanu/teehim ajran AAatheeman |
| Literal | But the affirmed in the knowledge from them, and the believers, they believe with what was descended to you, and what was descended from before you, and the keeping up (of) the prayers, and the giving the charity , and the believing with God, and the Day the Last/Resurrection Day, those, We will give/bring them a great reward . |
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| Yusuf Ali | But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward. |
| Pickthal | But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward. |
| Arberry | But those of them that are firmly rooted in knowledge, and the believers believing in what has been sent down to thee, and what was sent down before thee, that perform the prayer and pay the alms, and those who believe in God and the Last Day - them We shall surely give a mighty wage. |
| Shakir | But the firm in knowledge among them and the believers believe in what has been revealed to. you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward. |
| Sarwar | However, the learned among them (the Jews) and the faithful believe in what God has revealed to you (Muhammad) and to the others before you and those who are steadfast in prayer, pay their religious tax, and believe in God and the Day of Judgment. They all will receive a great reward from Us. |
| Khalifa | As for those among them who are well founded in knowledge, and the believers, they believe in what was revealed to you, and in what was revealed before you. They are observers of the Contact Prayers (Salat), and givers of the obligatory charity (Zakat); they are believers in GOD and the Last Day. We grant these a great recompense. |
| Hilali/Khan | But those among them who are well-grounded in knowledge, and the believers, believe in what has been sent down to you (Muhammad SAW) and what was sent down before you, and those who perform AsSalat (Iqamat-as-Salat), and give Zakat and believe in Allah and in the Last Day, it is they to whom We shall give a great reward. |
| H/K/Saheeh | But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muúammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakah and the believers in Allah and the Last Day those We will give a great reward. |
| Malik | However, those among them who are well- grounded in knowledge and those who truly believe in what has been revealed to you, O Muhammad, and other Prophets before you, establishes Salah, pays Zakah, and believes in Allah and the Last Day, will soon be given a mighty reward.[162] |
| QXP | Among them (the Jews) are those who are well founded in knowledge. And have attained conviction in what has been revealed to you, and in what was revealed before you. They are supporters of the Divine System and of the Just Economic Order, believers in Allah and in the Last Day. We shall soon give them an immense reward. (Islam is for all humanity. Any prior affiliations are irrelevant (2:62), (3:19), (4:125)). |
| Maulana Ali | But the firm in knowledge among them and the believers believe in that which has been revealed to thee and that which was revealed before thee, and those who keep up prayer and give the poor-rate and the believers in Allah and the Last Day -- these it is to whom We shall give a mighty reward. |
| Free Minds | But those of them who are firm in knowledge, as well as the believers, they believe in what was sent down to you and what was sent down before you; and those who hold the contact-method, and those who contribute towards betterment, and those who believe in God and the Last Day; to these We will give them their reward greatly. |
| Qaribullah | But those of them that are firmly rooted in knowledge, and the believers believing in what has been sent down to you (Prophet Muhammad), and what was sent down before you, and those who establish the prayer and pay the obligatory charity, and those who believe in Allah and the Last Day to those, We surely give a great wage. |
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| George Sale | But those among them who are well grounded in knowledge, and the faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and who observe the stated times of prayer, and give alms, and believe in God and the last day; unto these will we give a great reward. |
| JM Rodwell | But their men of solid knowledge, and the believers who believe in that which hath been sent down to thee, and in what hath been sent down before thee, and who observe prayer, and pay the alms of obligation, and believe in God and the latter day,-these! we |
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| Asad | But as for those from among them who are deeply rooted in knowledge, and the believers who believe in that which has been bestowed upon thee from on high as well as that which was bestowed from on high before thee, and those who are [especially] constant in prayer, and spend in charity, and all who believe in God and the Last Day - these it is unto whom We shall grant a mighty reward. |
an-Nisa' 004:163
| 4:163 انا اوحينا اليك كما اوحينا الى نوح والنبيين من بعده واوحينا الى ابراهيم واسماعيل واسحاق ويعقوب والاسباط وعيسى وايوب ويونس وهارون وسليمان واتينا داؤود زبورا |
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| Transliteration | Inna awhayna ilayka kama awhayna ila noohin waalnnabiyyeena min baAAdihi waawhayna ila ibraheema wa-ismaAAeela wa-ishaqa wayaAAqooba waal-asbati waAAeesa waayyooba wayoonusa waharoona wasulaymana waatayna dawooda zabooran |
| Literal | That We inspired/transmitted to you, as We inspired/transmitted to Noah and the prophets from after him, and We inspired/transmitted to Abraham, and Ishmael, and Issac, and Jacob, and the grandchildren/Jewish tribes, and Jesus, and Job, and Jonah and Aaron, and Solomon, and We gave David a Book. |
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| Yusuf Ali | We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms. |
| Pickthal | Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms; |
| Arberry | We have revealed to thee as We revealed to Noah, and the Prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah and Aaron and Solomon, and We gave to David Psalms, |
| Shakir | Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood |
| Sarwar | (Muhammad), We have sent revelations to you just as were sent to Noah and the Prophets who lived after him and to Abraham, Ishmael, Isaac, Jacob, his descendants, Jesus, Job, Jonah, Aaron, and Solomon. We gave the Psalms to David. |
| Khalifa | We have inspired you, as we inspired Noah and the prophets after him. And we inspired Abraham, Ismail, Isaac, Jacob, the Patriarchs, Jesus, Job, Jonah, Aaron, and Solomon. And we gave David the Psalms. |
| Hilali/Khan | Verily, We have inspired you (O Muhammad SAW) as We inspired Nooh (Noah) and the Prophets after him; We (also) inspired Ibrahim (Abraham), Ismail (Ishmael), Ishaque (Isaac), Yaqoob (Jacob), and AlAsbat (the twelve sons of Yaqoob (Jacob)), Iesa (Jesus), Ayub (Job), Yoonus (Jonah), Haroon (Aaron), and Sulaiman (Solomon), and to Dawood (David) We gave the Zaboor (Psalms). |
| H/K/Saheeh | Indeed, We have revealed to you, [O Muúammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]. |
| Malik | O Muhammad, We have sent revelations to you just as We sent to Noah and the Prophets who came after him; We also sent revelations to Abraham, Ishmael, Isaac, Jacob, his descendants, Jesus, Job, Jonah, Haroon (Aaron) and Solomon, and to David We gave the Psalms.[163] |
| QXP | We have sent you the Revelation as We sent it to Noah and the Prophets after him. We sent Revelations to Abraham, Ishmael, Isaac, Jacob, and his progeny (the Tribes), Jesus, Job, Jonah, Aaron, and Solomon; and to David We gave the Psalms. |
| Maulana Ali | Surely We have revealed to thee as We revealed to Noah and the prophets after him, and We revealed to Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and We gave to David a scripture. |
| Free Minds | We have inspired you as We have inspired Noah and the prophets after him. And We inspired Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and We have given David the Psalms. |
| Qaribullah | We have revealed to you as We revealed to Noah and to the Prophets after him, and We revealed to (Prophets) Abraham, Ishmael, Isaac, Jacob and the tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave to David the Psalms. |
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| George Sale | Verily We have revealed our will unto thee, as We have revealed it unto Noah and the prophets who succeeded him; and as we revealed it unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron, and Solomon; and We have given thee the Koran, as We gave the psalms unto David: |
| JM Rodwell | Verily we have revealed to thee as we revealed to Noah and the Prophets after him, and as we revealed to Abraham, and Ismaël, and Isaac, and Jacob, and the tribes, and Jesus, and Job, and Jonah, and Aaron, and Solomon; and to David gave we Psalms. |
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| Asad | BEHOLD, We have inspired thee [O Prophet] just as We inspired Noah and all the prophets after him - as We inspired Abraham, and Ishmael, and Isaac, and Jacob, and their descendants, including Jesus and Job, and Jonah, and Aaron, and Solomon; and as We vouchsafed unto David a book of divine wisdom; |
an-Nisa' 004:164
| 4:164 ورسلا قد قصصناهم عليك من قبل ورسلا لم نقصصهم عليك وكلم الله موسى تكليما |
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| Transliteration | Warusulan qad qasasnahum AAalayka min qablu warusulan lam naqsushum AAalayka wakallama Allahu moosa takleeman |
| Literal | And messengers We had narrated/relayed them to you from before, and messengers We did not narrate/relay about them on you, and God conversed/spoke (to) Moses conversationally/speechfully .64 |
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| Yusuf Ali | Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;- |
| Pickthal | And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses; |
| Arberry | and Messengers We have already told thee of before, and Messengers We have not told thee of; and unto Moses God spoke directly -- |
| Shakir | And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him): |
| Sarwar | (We sent revelations to) the Messengers mentioned to you before and also to Messengers who have not been mentioned to you. God spoke to Moses in words. |
| Khalifa | Messengers we have told you about, and messengers we never told you about. And GOD spoke to Moses directly. |
| Hilali/Khan | And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, - and to Moosa (Moses) Allah spoke directly. |
| H/K/Saheeh | And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech. |
| Malik | Revelations were also sent to those Messengers whom We have already mentioned to you and to those whose name We have not mentioned; to Moses Allah spoke directly.[164] |
| QXP | We sent Our Messengers to all nations with a Uniform Message. We have told you the stories of some in the Qur'an, of the others We have not. (However, all of them were assigned a Common Mission). Allah spoke the same to Moses. |
| Maulana Ali | And (We sent) messengers We have mentioned to thee before and messengers We have not mentioned to thee. And to Moses Allah addressed His word speaking (to him) -- |
| Free Minds | And messengers of whom We have narrated to you from before, and messengers We have not narrated to you; and God spoke to Moses directly. |
| Qaribullah | And Messengers of whom We have narrated to you before, and Messengers of whom We did not narrate to you. Certainly, Allah talked to Moses. |
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| George Sale | Some Apostles have We sent, whom We have formerly mentioned unto thee, and other Apostles have We sent, whom We have not mentioned unto thee; and God spake unto Moses, discoursing with him; |
| JM Rodwell | Of some apostles we have told thee before: of other apostles we have not told thee-And discoursing did God discourse with Moses- |
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| Asad | and as [We inspired other] apostles whom We have mentioned to thee ere this, as well as apostles whom We have not mentioned to thee; and as God spoke His word unto Moses: |
an-Nisa' 004:165
| 4:165 رسلا مبشرين ومنذرين لئلا يكون للناس على الله حجة بعد الرسل وكان الله عزيزا حكيما |
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| Transliteration | Rusulan mubashshireena wamunthireena li-alla yakoona lilnnasi AAala Allahi hujjatun baAAda alrrusuli wakana Allahu AAazeezan hakeeman |
| Literal | Messengers, announcers of good news and warners/givers of notice, for that (there is) no proof/argument be to the people on God after the messengers, and God was/is glorious/mighty, wise/judicious. |
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| Yusuf Ali | Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise. |
| Pickthal | Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise. |
| Arberry | Messengers bearing good tidings, and warning, so that mankind might have no argument against God, after the Messengers; God is All-mighty, All-wise. |
| Shakir | (We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers; and Allah is Mighty, Wise. |
| Sarwar | The Messengers were sent to give people the glad news (of God's mercy) and warn them (of His punishment) so that the human being would not have any objections against God, after the coming of the Messengers, (that they did not have any knowledge of His mercy and punishment). God is Majestic and All-wise. |
| Khalifa | Messengers to deliver good news, as well as warnings. Thus, the people will have no excuse when they face GOD, after all these messengers have come to them. GOD is Almighty, Most Wise. |
| Hilali/Khan | Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever AllPowerful, AllWise. |
| H/K/Saheeh | [We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise. |
| Malik | All these Messengers conveyed good news to mankind and admonished them so that, after conveying the message through the Messengers, people should have no excuse to plead against Allah. Allah is Mighty, Wise.[165] |
| QXP | All Messengers gave good news, as well as warning, so that humans won't have an argument against God, after the Messengers conveyed to them the Guidance. Allah is Almighty, Wise. |
| Maulana Ali | Messengers, bearers of good news and warners, so that the people may have no plea against Allah after the (coming of) messengers. And Allah is ever Mighty, Wise. |
| Free Minds | Messengers who were bearers of good news and warners, so that there will be no excuse for the people with God after the messengers. God is Noble, Wise. |
| Qaribullah | Messengers bearing glad tidings and warning, so that the people will have no argument against Allah, after the Messengers. Allah is the Almighty, the Wise. |
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| George Sale | Apostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against God, after the Apostles had been sent unto them; God is mighty and wise. |
| JM Rodwell | Apostles charged to announce and to warn, that men, after those apostles, might have no plea against God. And God is Mighty, Wise! |
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| Asad | [We sent all these] apostles as heralds of glad tidings and as warners, so that men might have no excuse before God after [the coming of] these apostles: and God is indeed almighty, wise. |
an-Nisa' 004:166
| 4:166 لكن الله يشهد بما انزل اليك انزله بعلمه والملائكة يشهدون وكفى بالله شهيدا |
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| Transliteration | Lakini Allahu yashhadu bima anzala ilayka anzalahu biAAilmihi waalmala-ikatu yashhadoona wakafa biAllahi shaheedan |
| Literal | But God witnesses/testifies with what He descended to you, He descended it with His knowledge, and the angels witness/testify, and enough with God (as) a witness. |
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| Yusuf Ali | But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness. |
| Pickthal | But Allah (Himself) testifieth concerning that which He hath revealeth unto thee; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness. |
| Arberry | But God bears witness to that He has sent down to thee; He has sent it down with His knowledge; and the angels also bear witness; and God suffices for a witness. |
| Shakir | But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness. |
| Sarwar | God testifies that whatever He has revealed to you (Muhammad) He has revealed it on purpose and the angels also testify to it but God's testimony alone is Sufficient. |
| Khalifa | But GOD bears witness concerning what He has revealed to you; He has revealed it with His knowledge. And the angels bear witness as well, but GOD suffices as witness. |
| Hilali/Khan | But Allah bears witness to that which He has sent down (the Quran) unto you (O Muhammad SAW), He has sent it down with His Knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness. |
| H/K/Saheeh | But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness. |
| Malik | People may or may not believe it, but Allah bears witness that what He has sent to you, O Muhammad, He has sent with His own Knowledge and so do the angels; though only Allah’s testimony is sufficient.[166] |
| QXP | Allah bears witness concerning what He has revealed to you. With His Own Knowledge He has revealed it. If you reflect on the Order in the Universe, you shall find that His angels, the Universal Laws, bear witness. And Allah is Sufficient Witness. |
| Maulana Ali | But Allah bears witness by that which He has revealed to thee that He has revealed it with his knowledge, and the angels (also) bear witness. And Allah is sufficient as a witness. |
| Free Minds | But God bears witness for what He has sent down to you with His knowledge, and the Angels bear witness; and God is enough as a witness. |
| Qaribullah | But Allah bears witness for that which He has sent down to you. He has sent it down with His Knowledge, and the angels bear witness, it is sufficient that Allah is the Witness. |
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| George Sale | God is witness of that revelation which He hath sent down unto thee; He sent it down with his special knowledge: The angels also are witnesses thereof; but God is a sufficient witness. |
| JM Rodwell | But God is himself witness of what He hath sent down to thee: In His knowledge hath He sent it down to thee. The angels are also its witnesses: but God is a sufficient witness! |
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| Asad | However it be, God [Himself] bears witness to the truth of what He has bestowed from on high upon thee: out of His own wisdom has He bestowed it from on high, with the angels bearing witness thereto - although none can bear witness as God does. |
an-Nisa' 004:167
| 4:167 ان الذين كفروا وصدوا عن سبيل الله قد ضلوا ضلالا بعيدا |
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| Transliteration | Inna allatheena kafaroo wasaddoo AAan sabeeli Allahi qad dalloo dalalan baAAeedan |
| Literal | That those who disbelieved and prevented/obstructed from God's way/path, they had misguided a distant/far misguidance. |
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| Yusuf Ali | Those who reject Faith and keep off (men) from the way of Allah, have verily strayed far, far away from the Path. |
| Pickthal | Lo! those who disbelieve and hinder (others) from the way of Allah, they verily have wandered far astray. |
| Arberry | Surely those who disbelieve, and bar from the way of God, have gone astray into far error. |
| Shakir | Surely (as for) those who disbelieve and hinder (men) from Allah's way, they indeed have strayed off into a remote |
| Sarwar | Those who have rejected the faith and have obstructed people from the way of God, have certainly gone far away from the right path. |
| Khalifa | Surely, those who disbelieve and repel from the way of GOD have strayed far astray. |
| Hilali/Khan | Verily, those who disbelieve (by concealing the truth about Prophet Muhammad SAW and his message of true Islamic Monotheism written with them in the Taurat (Torah) and the Injeel (Gospel)) and prevent (mankind) from the Path of Allah (Islamic Monotheism), they have certainly strayed far away. (Tafsir Al-Qurtubee). (See V.7:157) |
| H/K/Saheeh | Indeed, those who disbelieve and avert [people] from the way of Allah have certainly gone far astray. |
| Malik | Those who reject faith and hinder others from the Way of Allah, have indeed strayed far away from the Path.[167] |
| QXP | Those who deny such obvious Reality and try to hinder from the Way of Allah, have wandered far astray. |
| Maulana Ali | Those who disbelieve and hinder (others) from Allah’s way, they indeed have erred, going far astray. |
| Free Minds | Those who have rejected and turned away from the path of God, they have strayed a far straying. |
| Qaribullah | Those who disbelieve and bar from the way of Allah have strayed into far error. |
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| George Sale | They who believe not, and turn aside others from the way of God, have erred in a wide mistake. |
| JM Rodwell | Verily, they who believe not and pervert from the way of God, have indeed erred with error wide of truth. |
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| Asad | Behold, those who are bent on denying the truth and on turning others away from the path of God have indeed gone far astray. |
an-Nisa' 004:168
| 4:168 ان الذين كفروا وظلموا لم يكن الله ليغفر لهم ولاليهديهم طريقا |
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| Transliteration | Inna allatheena kafaroo wathalamoo lam yakuni Allahu liyaghfira lahum wala liyahdiyahum tareeqan |
| Literal | That those who disbelieved and caused injustice/oppression, God was not to forgive for them, and nor to guide them a way/path . |
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| Yusuf Ali | Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- |
| Pickthal | Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road, |
| Arberry | Surely the unbelievers, who have done evil, God would not forgive them, neither guide them on any road |
| Shakir | Surely (as for) those who disbelieve and act unjustly Allah will not forgive them nor guide them to a path |
| Sarwar | God will not forgive those who have rejected the faith and committed injustice, nor will He guide them to any way |
| Khalifa | Those who disbelieve and transgress, GOD will not forgive them, nor will He guide them in any way; |
| Hilali/Khan | Verily, those who disbelieve and did wrong (by concealing the truth about Prophet Muhammad SAW and his message of true Islamic Monotheism written with them in the Taurat (Torah) and the Injeel (Gospel)), Allah will not forgive them, nor will He guide them to any way, - (Tafsir Al-Qurtubee). |
| H/K/Saheeh | Indeed, those who disbelieve and commit wrong [or injustice] never will Allah forgive them, nor will He guide them to a path. |
| Malik | Surely Allah will neither forgive those who reject faith and act unjustly; nor guide them to any way[168] |
| QXP | Those who indulge in such blatant denial and hinder people from Allah's Way, are wrongdoers. They are violating one of the basic human rights i.e. that of attaining knowledge (4:167). According to the Law of Requital, they block their own way to forgiveness and guidance. |
| Maulana Ali | Those who disbelieve and act unjustly, Allah will never forgive them, nor guide them to a path, |
| Free Minds | Those who have rejected and did wrong, God was not to forgive them, nor guide them to a path. |
| Qaribullah | Surely, those who disbelieve and have done harm. Allah would not forgive them, neither guide them to a Path, |
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| George Sale | Verily those who believe not, and act unjustly, God will by no means forgive, neither will He direct them into any other way, |
| JM Rodwell | Verily, those who believe not, and act wrongfully, God will never pardon, and never will he guide them on path, |
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| Asad | Behold, those who are bent on denying the truth and on evildoing - God will indeed not forgive them, nor will He guide them onto any road |
an-Nisa' 004:169
| 4:169 الا طريق جهنم خالدين فيها ابدا وكان ذلك على الله يسيرا |
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| Transliteration | Illa tareeqa jahannama khalideena feeha abadan wakana thalika AAala Allahi yaseeran |
| Literal | Except Hell's way/path, immortally/eternally in it forever, and that was/is on God easy/little. |
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| Yusuf Ali | Except the way of Hell, to dwell therein for ever. And this to Allah is easy. |
| Pickthal | Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah. |
| Arberry | but the road to Gehenna, therein dwelling forever and ever; and that for God is an easy matter. |
| Shakir | Except the path of hell, to abide in it for ever, and this is easy to Allah. |
| Sarwar | other than that of hell wherein they will live forever. For God this is not in the least bit difficult. |
| Khalifa | except the way to Hell, wherein they abide forever. This is easy for GOD to do. |
| Hilali/Khan | Except the way of Hell, to dwell therein forever, and this is ever easy for Allah. |
| H/K/Saheeh | Except the path of Hell; they will abide therein forever. And that, for Allah, is [always] easy. |
| Malik | other than the path of hell, wherein they will live forever and this is easy for Allah.[169] |
| QXP | The only way the Divine Law leaves open for them is the way to Hell. And it is easy for Allah. |
| Maulana Ali | Except the path of hell, to abide in it for a long time. And that is easy to Allah. |
| Free Minds | Except to the path of Hell, in it they will abide eternally. For God this is very easy. |
| Qaribullah | except the road to Gehenna, there they are eternal, and for Allah that is an easy matter. |
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| George Sale | than the way of hell; they shall remain therein for ever: And this is easy with God. |
| JM Rodwell | Than the path to Hell, in which they shall abide for ever! And this is easy for God. |
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| Asad | but the road that leads to hell, therein to abide beyond the count of time: and this is indeed easy for God. |
an-Nisa' 004:170
| 4:170 ياايها الناس قد جاءكم الرسول بالحق من ربكم فامنوا خيرا لكم وان تكفروا فان لله مافي السماوات والارض وكان الله عليما حكيما |
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| Transliteration | Ya ayyuha alnnasu qad jaakumu alrrasoolu bialhaqqi min rabbikum faaminoo khayran lakum wa-in takfuroo fa-inna lillahi ma fee alssamawati waal-ardi wakana Allahu AAaleeman hakeeman |
| Literal | You, you the people, the Messenger had come to you with the truth from your Lord, so believe, (it is) best for you, and if you disbelieve, so to God (belongs) what (is) in the skies/space, and the earth/Planet Earth, and God was/is knowledgeable, wise/judicious |
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| Yusuf Ali | O Mankind! The Messenger hath come to you in truth from Allah: believe in him: It is best for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise. |
| Pickthal | O mankind! The messenger hath come unto you with the Truth from your Lord. Therefor believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise. |
| Arberry | O men, the Messenger has now come to you with the truth from your Lord; so believe; better is it for you. And if you disbelieve, to God belongs all that is in the heavens and in the earth; and God is All-knowing, All-wise. |
| Shakir | O people! surely the Messenger has come to you with the truth from your Lord, therefore believe, (it shall be) good for you and If you disbelieve, then surely whatever is in the heavens and the earth is Allah's; and Allah is Knowing, Wise. |
| Sarwar | Mankind, the Messenger has come to you from your Lord in all Truth. It is for your own good to believe in him, but if you disbelieve, know that to God belongs all that is in the heavens and the earth. God is All-knowing and All-wise. |
| Khalifa | O people, the messenger has come to you with the truth from your Lord. Therefore, you shall believe for your own good. If you disbelieve, then to GOD belongs everything in the heavens and the earth. GOD is Omniscient, Most Wise. |
| Hilali/Khan | O mankind! Verily, there has come to you the Messenger (Muhammad SAW) with the truth from your Lord, so believe in him, it is better for you. But if you disbelieve, then certainly to Allah belongs all that is in the heavens and the earth. And Allah is Ever AllKnowing, AllWise. |
| H/K/Saheeh | O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise. |
| Malik | O mankind! The Messenger has brought you the Truth from your Lord, so believe in it, it is for your own benefit. If you disbelieve, then you should know that to Allah belongs all that is in the heavens and in the earth. Allah is the Knowledgeable, Wise.[170] |
| QXP | O People! The Messenger has come to you with Truth from your Lord. If you believe in him, it is good for you. If you deny, know that to Allah belongs everything in the heavens and the earth. Allah is All Knowing, All Wise. (Following His Commands brings you to harmony with the Universe). |
| Maulana Ali | O mankind, the Messenger has indeed come to you with truth from your Lord, so believe, it is better for you. And if you disbelieve, then surely to Allah belongs whatever is in the heavens and the earth. And Allah is ever Knowing, Wise. |
| Free Minds | O people, a messenger has come to you with truth from your Lord, so believe; that is better for you. And if you disbelieve, then to God is what is in heavens and Earth. And God is Knowledgeable, Wise. |
| Qaribullah | O people, the Messenger (Prophet Muhammad) has come to you with the truth from your Lord, so believe, it is better for you. If you disbelieve, to Allah belongs all that is in the heavens and the earth. And Allah is the Knower, the Wise. |
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| George Sale | O men, now is the Apostle come unto you, with truth from your Lord; believe therefore, it will be better for you. But if ye disbelieve, verily unto God belongeth whatsoever is in heaven and on earth; and God is knowing and wise. |
| JM Rodwell | O men! now hath an apostle come to you with truth from your Lord. Believe then, it will be better for you. But if ye believe not, then, all that is in the Heavens and the Earth is God's; and God is Knowing, Wise! |
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| Asad | O mankind! The Apostle has now come unto you with the truth from your Sustainer: believe, then, for your own good! And if you deny the truth - behold, unto God belongs all that is in the heavens and all that is on earth, and God is indeed all-knowing, wise! |
an-Nisa' 004:171
| 4:171 يااهل الكتاب لاتغلوا في دينكم ولاتقولوا على الله الا الحق انما المسيح عيسى ابن مريم رسول الله وكلمته القاها الى مريم وروح منه فامنوا بالله ورسله ولاتقولوا ثلاثة انتهوا خيرا لكم انما الله اله واحد سبحانه ان يكون له ولد له مافي السماوات ومافي الارض وكفى بالله وكيلا |
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| Transliteration | Ya ahla alkitabi la taghloo fee deenikum wala taqooloo AAala Allahi illa alhaqqa innama almaseehu AAeesa ibnu maryama rasoolu Allahi wakalimatuhu alqaha ila maryama waroohun minhu faaminoo biAllahi warusulihi wala taqooloo thalathatun intahoo khayran lakum innama Allahu ilahun wahidun subhanahu an yakoona lahu waladun lahu ma fee alssamawati wama fee al-ardi wakafa biAllahi wakeelan |
| Literal | You The Book's people, do not exaggerate/exceed the limit in your religion, and do not say on (about) God except the truth , but the Messiah, Jesus, Mary's son (is) God's messenger and His word/expression He threw it away to Mary, and a Soul/Spirit (could be Gabriel) from Him; so believe with God, and His messengers, and do not say: "Three." Stop (it is) best for you, but God (is) one God, His praise/glory that to be for him a child; for Him what (is) in the skies/space and what (is) in the earth/Planet Earth, enough/sufficient with God (as a) guardian/protector . |
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| Yusuf Ali | O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs. |
| Pickthal | O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender. |
| Arberry | People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only One God. Glory be to Him -- That He should have a son! To Him belongs all that is in the heavens and in the earth; God suffices for a guardian. |
| Shakir | O followers of the Book! do not exceed the limits in your religion, and do not speak (lies) against Allah, but (speak) the truth; the Messiah, Isa son of Marium is only a messenger of Allah and His Word which He communicated to Marium and a spirit from Him; believe therefore in Allah and His messengers, and say not, Three. Desist, it is better for you; Allah is only one Allah; far be It from His glory that He should have a son, whatever is in the heavens and whatever is in the earth is His, and Allah is sufficient for a Protector. |
| Sarwar | People of the Book, do not exceed the limits of devotion in your religion or say anything about God which is not the Truth. Jesus, son of Mary, is only a Messenger of God, His Word, and a spirit from Him whom He conveyed to Mary. So have faith in God and His Messengers. Do not say that there are three gods. It is better for you to stop believing in the Trinity. There is only One God. He is too glorious to give birth to a son. To God belongs all that is in the heavens and the earth. God alone is a Sufficient Guardian for all. |
| Khalifa | O people of the scripture, do not transgress the limits of your religion, and do not say about GOD except the truth. The Messiah, Jesus, the son of Mary, was a messenger of GOD, and His word that He had sent to Mary, and a revelation from Him. Therefore, you shall believe in GOD and His messengers. You shall not say, "Trinity." You shall refrain from this for your own good. GOD is only one god. Be He glorified; He is much too glorious to have a son. To Him belongs everything in the heavens and everything on earth. GOD suffices as Lord and Master. |
| Hilali/Khan | O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allah aught but the truth. The Messiah Iesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allah and His Word, ("Be!" - and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him; so believe in Allah and His Messengers. Say not: "Three (trinity)!" Cease! (it is) better for you. For Allah is (the only) One Ilah (God), Glory be to Him (Far Exalted is He) above having a son. To Him belongs all that is in the heavens and all that is in the earth. And Allah is AllSufficient as a Disposer of affairs. |
| H/K/Saheeh | O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs. |
| Malik | O People of the Book! Do not transgress the limits of your religion. Speak nothing but the Truth about Allah. The Messiah, Jesus, the son of Mary was no more than a Messenger of Allah and His Word "Be" which He bestowed on Mary and a Spirit from Him which took the shape of a child in her womb. So believe in Allah and His Messengers and do not say: "Trinity"." Stop saying that, it is better for you. Allah is only One Deity. He is far above from the need of having a son! To Him belongs all that is in the heavens and in the Earth. Allah Alone is sufficient for protection.[171] |
| QXP | O People of the Scripture! Do not exaggerate in your religion. Say nothing about God except the truth. The Messiah Jesus son of Mary was a Messenger of Allah, the fulfillment of His Word to Mary, created according to the Laws of Creation and given free will from the Divine Energy (like all human beings (15:29), (32:7-9), (38:72)). Believe in Allah and His Messengers, and say not: "Three". Cease! It is for your own good. God is but One God. Far removed it is from His Supreme Majesty that He should have a son. Everything in the Highs and everything in the Lows belongs to Him. He is the Self-Sufficient Sustainer of the Universe (2:255). |
| Maulana Ali | O People of the Book, exceed not the limits in your religion or speak anything about Allah, but the truth. The Messiah, Jesus, son of Mary, is only a messenger of Allah and His word which He communicated to Mary and a mercy from Him. So believe in Allah and His messengers. And say not, Three. Desist, it is better for you. Allah is only one God. Far be it from His glory to have a son. To Him belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as having charge of affairs. |
| Free Minds | O people of the Scripture, do not overstep in your system, nor say about God except the truth. Jesus the son of Mary was no more than God's messenger and the fulfillment of His word to Mary, and a spirit from Him. So believe in God and His messengers, and do not Say: "Trinity." Cease, for it is better for you. God is only One god, be He glorified that He should have a son! To Him is all that is in the heavens and what is in the Earth. God is enough as a caretaker. |
| Qaribullah | People of the Book, do not exaggerate your religion. Do not say about Allah except the truth. Indeed, the Messiah, Jesus son of Mary, is only a Messenger (and Prophet) of Allah, and His Word (Be) which He gave to Mary, and a (created) spirit by Him. So believe in Allah and His Messengers and do not say: 'Trinity. ' Refrain, it is better for you. Allah is only One God. Exaltations to Him that He should have son! To Him belongs all that is in the heavens and in the earth, it is sufficient that Allah is the Guardian. |
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| George Sale | O ye who have received the scriptures, exceed not the just bounds in your religion, neither say of God any other than the truth. Verily Christ Jesus the son of Mary is the Apostle of God, and his word, which he conveyed into Mary, and a spirit proceeding from him. Believe therefore in God, and his Apostles, and say not, there are three Gods; forbear this; it will be better for you. God is but one God. Far be it from Him that He should have a son! Unto Him belongeth whatsoever is in heaven and on earth; and God is a sufficient protector. |
| JM Rodwell | O ye people of the Book! overstep not bounds in your religion; and of God, speak only truth. The Messiah, Jesus, son of Mary, is only an apostle of God, and his Word which he conveyed into Mary, and a Spirit proceeding from himself. Believe therefore in Go |
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| Asad | O FOLLOWERS of the Gospel! Do not overstep the bounds [of truth] in your religious beliefs, and do not say of God anything but the truth. The Christ Jesus, son of Mary, was but God's Apostle - [the fulfilment of] His promise which He had conveyed unto Mary - and a soul created by Him. Believe, then, in God and His apostles, and do not say, "[God is] a trinity". Desist [from this assertion] for your own good. God is but One God; utterly remote is He, in His glory, from having a son: unto Him belongs all that is in the heavens and all that is on earth; and none is as worthy of trust as God. |
an-Nisa' 004:172
| 4:172 لن يستنكف المسيح ان يكون عبدا لله ولا الملائكة المقربون ومن يستنكف عن عبادته ويستكبر فسيحشرهم اليه جميعا |
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| Transliteration | Lan yastankifa almaseehu an yakoona AAabdan lillahi wala almala-ikatu almuqarraboona waman yastankif AAan AAibadatihi wayastakbir fasayahshuruhum ilayhi jameeAAan |
| Literal | The Messiah will never/not refuse/reject that to be a slave/worshipper to God, and nor the angels the neared/close, and who refuses/rejects from worshipping Him, and becomes arrogant, so He will gather them to Him all together. |
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| Yusuf Ali | Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah): those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer). |
| Pickthal | The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him; |
| Arberry | The Messiah will not disdain to be a servant of God, neither the angels who are near stationed to Him. Whosoever disdains to serve Him, and waxes proud, He will assuredly muster them to Him, all of them. |
| Shakir | The Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself. |
| Sarwar | Jesus never disdained the worship of God nor did the nearest angels to God. Whoever, out of pride, disdains the worship of God should know that everyone will be brought before Him. |
| Khalifa | The Messiah would never disdain from being a servant of GOD, nor would the closest angels. Those who disdain from worshiping Him, and are too arrogant to submit, He will summon them all before Him. |
| Hilali/Khan | The Messiah will never be proud to reject to be a slave to Allah, nor the angels who are near (to Allah). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself. |
| H/K/Saheeh | Never would the Messiah disdain to be a servant of Allah, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant He will gather them to Himself all together. |
| Malik | The Messiah (Jesus) never disdained to be the worshipper of Allah nor do the angels who are nearest to Allah. Whosoever disdains His worship and is arrogant will be brought before Him all together.[172] |
| QXP | Never was the Messiah too proud to serve Allah, nor the angels nearest to Him shy from obeying Him. Whoever shuns His service and is proud, He will assemble all unto Him. |
| Maulana Ali | The Messiah disdains not to be a servant of Allah, nor do the angels who are near to Him. And whoever disdains His service and is proud, he will gather them all together to Himself. |
| Free Minds | The Messiah is not too proud to be a servant to God, nor are the Angels who are close to Him. Whoever is too proud from His service, and is arrogant, then He will gather them all towards Him together. |
| Qaribullah | The Messiah would not despise being a worshiper of Allah, nor would the angels who are near. Whosoever despises worshipping Him, and becomes proud, He will surely assemble them all to Him. |
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| George Sale | Christ doth not proudly disdain to be a servant unto God; neither the angles who approach near to his presence: And whoso disdaineth his service, and is puffed up with pride, God will gather them all to Himself, on the last day. |
| JM Rodwell | The Messiah disdaineth not to be a servant of God, nor do the angels who are nigh unto Him. And whoso disdaineth His service, and is filled with pride, God will gather them all to Himself. |
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| Asad | Never did the Christ feel too proud to be God's servant, nor do the angels who are near unto Him. And those who feel too proud to serve Him and glory in their arrogance [should know that on Judgment Day] He will gather them all unto Himself: |
an-Nisa' 004:173
| 4:173 فاما الذين امنوا وعملوا الصالحات فيوفيهم اجورهم ويزيدهم من فضله واما الذين استنكفوا واستكبروا فيعذبهم عذابا اليما ولايجدون لهم من دون الله وليا ولانصيرا |
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| Transliteration | Faamma allatheena amanoo waAAamiloo alssalihati fayuwaffeehim ojoorahum wayazeeduhum min fadlihi waamma allatheena istankafoo waistakbaroo fayuAAaththibuhum AAathaban aleeman wala yajidoona lahum min dooni Allahi waliyyan wala naseeran |
| Literal | So but those who believed and made/did the correct/righteous deeds, so He fulfills/completes (to) them their rewards , and He increases them from His grace/favour, and but those who refused/rejected and were arrogant, so He tortures them a painful torture, and they do not find for them from other than God, a guardian/ally , and nor a victorior/savior . |
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| Yusuf Ali | But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them. |
| Pickthal | Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom. And they will not find for them, against Allah, any protecting friend or helper. |
| Arberry | As for the believers, who do deeds of righteousness, He will pay them in full their wages, and He will give them more, of His bounty; and as for them who disdain, and wax proud, them He will chastise with a painful chastisement, and they shall not find for them, apart from God, a friend or helper. |
| Shakir | Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace; and as for those who disdain and are proud, He will chastise them with a painful chastisement. And they shall not find for themselves besides Allah a guardian or a helper |
| Sarwar | The righteously striving believers will receive the reward for their deeds and extra favors from God. But those who disdain the worship of God out of pride will suffer the most painful torment. They will find no guardian or helper besides God. |
| Khalifa | As for those who believe and lead a righteous life, He will fully recompense them, and shower them with His grace. As for those who disdain and turn arrogant, He will commit them to painful retribution. They will find no lord beside GOD, nor a savior. |
| Hilali/Khan | So, as for those who believed (in the Oneness of Allah - Islamic Monotheism) and did deeds of righteousness, He will give their (due) rewards, and more out of His Bounty. But as for those who refuse His worship and were proud, He will punish them with a painful torment . And they will not find for themselves besides Allah any protector or helper. |
| H/K/Saheeh | And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allah any protector or helper. |
| Malik | As for those who have faith and do righteous deeds, He will pay them their due compensation and give them more on His own from His grace, but He will inflict painful punishment on those who are disdainful and arrogant, and they will find none (of those on whom they rely) to protect or help them besides Allah.[173] |
| QXP | Allah will give rewards and add of His Bounty on those who attain belief and contribute to the society. On the other hand, His Law of Requital will dispense an awful doom to those who were scornful and proud. And they will find no one besides Allah, to protect or help them. |
| Maulana Ali | Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace. And as for those who disdain and are proud, He will chastise them with a painful chastisement, and they will find for themselves besides Allah no friend nor helper. |
| Free Minds | As for those who believe and do good works, He will give them their rewards and increase for them from His bounty. And as for those who are too proud and arrogant, He will punish them a painful retribution, and they will not find besides God any supporter or victor. |
| Qaribullah | As for those who believe and did good deeds, He will pay them in full their wages, and He will increase them from His Bounty. As for those who despise and became proud, He will punish them with a painful punishment, and they will find neither a guide nor a helper for themselves, other than Allah. |
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| George Sale | Unto those who believe, and do that which is right, He shall give their rewards, and shall superabundantly add unto them of his liberality: But those who are disdainful and proud, He will punish with a grievous punishment; and they shall not find any to protect or to help them, besides God. |
| JM Rodwell | And to those who believe and do the things that are right, will He pay them their due recompense, and out of His bounty will He increase them: but as for those who are disdainful and proud, with a grievous chastisement will He chastise them; And none besid |
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| Asad | whereupon unto those who attained to faith and did good deeds He will grant their just rewards, and give them yet more out of His bounty; whereas those who felt too proud and gloried in their arrogance He will chastise with grievous suffering: and they shall find none to protect them from God, and none to bring them succour. |
an-Nisa' 004:174
| 4:174 ياايها الناس قد جاءكم برهان من ربكم وانزلنا اليكم نورا مبينا |
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| Transliteration | Ya ayyuha alnnasu qad jaakum burhanun min rabbikum waanzalna ilaykum nooran mubeenan |
| Literal | You, you the people, a proof had come to you from your Lord, and We descended to you a clear/evident light. |
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| Yusuf Ali | O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest. |
| Pickthal | O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light; |
| Arberry | O men, a proof has now come to you from your Lord; We have sent down to you a manifest light. |
| Shakir | O people! surely there has come to you manifest proof from your Lord and We have sent to you clear light. |
| Sarwar | Mankind, an undeniable proof has certainly come to you and We have sent you a shining light. |
| Khalifa | O people, a proof has come to you from your Lord; we have sent down to you a profound beacon. |
| Hilali/Khan | O mankind! Verily, there has come to you a convincing proof (Prophet Muhammad SAW) from your Lord, and We sent down to you a manifest light (this Quran). |
| H/K/Saheeh | O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light. |
| Malik | O mankind! There has come to you convincing proof of Truth from your Lord. We have sent to you a glorious light (Al-Qur'an) that shows you the Right Way clearly.[174] |
| QXP | O Humankind! There has come to you a Convincing Proof from your Lord, and We have sent unto you a profound Beacon of Light. |
| Maulana Ali | O people, manifest proof has indeed come to you from your Lord and We have sent down to you a clear light. |
| Free Minds | O people, a proof has come to you from your Lord, and We have sent down to you a guiding light. |
| Qaribullah | O people, a proof has come to you from your Lord, and We have sent down to you a clear light. |
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| George Sale | O men, now is an evident proof come unto you from your Lord, and We have sent down unto you manifest light. |
| JM Rodwell | O men! now hath a proof come to you from your Lord, and we have sent down to you a clear light. |
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| Asad | O MANKIND! A manifestation of the truth has now come unto you from your Sustainer, and We have sent down unto you a clear light. |
an-Nisa' 004:175
| 4:175 فاما الذين امنوا بالله واعتصموا به فسيدخلهم في رحمة منه وفضل ويهديهم اليه صراطا مستقيما |
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| Transliteration | Faamma allatheena amanoo biAllahi waiAAtasamoo bihi fasayudkhiluhum fee rahmatin minhu wafadlin wayahdeehim ilayhi siratan mustaqeeman |
| Literal | So but those who believed with God, and they held fast with Him, so He will enter them in a mercy from Him, and grace/favour, and guide them a straight/direct road/way to Him. |
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| Yusuf Ali | Then those who believe in Allah, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way. |
| Pickthal | As for those who believe in Allah, and hold fast unto Him, them He will cause to enter into His mercy and grace, and will guide them unto Him by a straight road. |
| Arberry | As for those who believe in God, and hold fast to Him, He will surely admit them to mercy from Him, and bounty, and will guide them to Him on a straight path. |
| Shakir | Then as for those who believe in Allah and hold fast by Him, He will cause them to enter into His mercy and grace and guide them to Himself on a right path. |
| Sarwar | Those who believe in God and seek His protection will receive His mercy, favors, and His guidance to the right path. |
| Khalifa | Those who believe in GOD, and hold fast to Him, He will admit them into mercy from Him, and grace, and will guide them to Him in a straight path. |
| Hilali/Khan | So, as for those who believed in Allah and held fast to Him, He will admit them to His Mercy and Grace (i.e. Paradise), and guide them to Himself by a Straight Path. |
| H/K/Saheeh | So those who believe in Allah and hold fast to Him He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path. |
| Malik | Now those who believe in Allah and hold fast to Him, Allah will soon cover them with His mercy and grace and will show them the Right Way to Himself.[175] |
| QXP | Allah will admit into His Grace those who believe in Him and hold fast to His Commands, and facilitate for them the Straight Road to Him. |
| Maulana Ali | Then as for those who believe in Allah and hold fast by Him, He will admit them to His mercy and grace, and guide them to Himself on a right path. |
| Free Minds | As for those who believe in God and hold fast to Him, He will admit them in a mercy from Him and a bounty, and He will guide them to Himself, a Straight Path. |
| Qaribullah | Those who believe in Allah and hold fast to Him, He will surely admit them to a Mercy and Bounty from Him, and He will guide them to Him on a Straight Path. |
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| George Sale | They who believe in God and firmly adhere to him, He will lead them into mercy from him, and abundance; and He will direct them in the right way to himself. |
| JM Rodwell | As to those who believe in God and lay fast hold on Him, these will He cause to enter into his mercy and grace, and along the straight way unto Himself will He guide them. |
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| Asad | And as for those who have attained to faith in God and hold fast unto Him - He will enfold them within His grace and bounty, and guide them unto Himself by a straight way. |
an-Nisa' 004:176
| 4:176 يستفتونك قل الله يفتيكم في الكلالة ان امرؤ هلك ليس له ولد وله اخت فلها نصف ماترك وهو يرثها ان لم يكن لها ولد فان كانتا اثنتين فلهما الثلثان مما ترك وان كانوا اخوة رجالا ونساء فلذكر مثل حظ الانثيين يبين الله لكم ان تضلوا والله بكل شئ عليم |
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| Transliteration | Yastaftoonaka quli Allahu yufteekum fee alkalalati ini imruon halaka laysa lahu waladun walahu okhtun falaha nisfu ma taraka wahuwa yarithuha in lam yakun laha waladun fa-in kanata ithnatayni falahuma alththuluthani mimma taraka wa-in kanoo ikhwatan rijalan wanisaan falilththakari mithlu haththi alonthayayni yubayyinu Allahu lakum an tadilloo waAllahu bikulli shay-in AAaleemun |
| Literal | They ask your opinion/clarification , say: "God decrees/decides in the man or woman without a son/father , if (a) man/human died, not for him (without) a child, and for him (is) a sister, so for her half (of) what he left, and he inherits her if (there) was not for her a child, and if they (B) were two (F), so to them (B/F) the two thirds from what he left, and if they were brothers (siblings) men and women, so to the male equal/alike (the) share (of) the two females, God clarifies for you that (E) you (not) be misguided, and God is with every thing knowledgeable.65 |
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| Yusuf Ali | They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things. |
| Pickthal | They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things. |
| Arberry | They will ask thee for a pronouncement. Say: 'God pronounces to you concerning the indirect heirs. If a man perishes having no children, but he has a sister, she shall receive a half of what he leaves, and he is her heir if she has no children. If there be two sisters, they shall receive two-thirds of what he leaves; if there be brothers and sisters, the male shall receive the portion of two females. God makes clear to you, lest you go astray; God has knowledge of everything. |
| Shakir | They ask you for a decision of the law. Say: Allah gives you a decision concerning the person who has neither parents nor offspring; if a man dies (and) he has no son and he has a sister, she shall have half of what he leaves, and he shall be her heir she has no son; but if there be two (sisters), they shall have two-thirds of what he leaves; and if there are brethren, men and women, then the male shall have the like of the portion of two females; Allah makes clear to you, lest you err; and Allah knows all things. |
| Sarwar | They said, "Moses, a giant race of people is living there. We shall never go there unless they leave the land first. If they leave it then we will enter." |
| Khalifa | They consult you; say, "GOD advises you concerning the single person. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her, if she left no children. If there were two sisters, they get two-thirds of the inheritance. If the siblings are men and women, the male gets twice the share of the female." GOD thus clarifies for you, lest you go astray. GOD is fully aware of all things. |
| Hilali/Khan | . They ask you for a legal verdict. Say: "Allah directs (thus) about AlKalalah (those who leave neither descendants nor ascendants as heirs). If it is a man that dies, leaving a sister, but no child, she shall have half the inheritance. If (such a deceased was) a woman, who left no child, her brother takes her inheritance. If there are two sisters, they shall have two-thirds of the inheritance; if there are brothers and sisters, the male will have twice the share of the female. (Thus) does Allah makes clear to you (His Law) lest you go astray. And Allah is the All-Knower of everything." |
| H/K/Saheeh | They request from you a [legal] ruling. Say, Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things. |
| Malik | They ask you for a legal decision relating to inheritance in the case of a childless person. Say: Allah gives you His decision about those who leave no descendants or ascendants as heirs. If a man dies childless and leaves behind a sister, she shall inherit one-half of his estate. If a woman dies childless, her brother will inherit all of her estate. If the childless person leaves behind two sisters, they both shall inherit two-third of his estate; but if he leaves more than two brothers and sisters, the share of each male shall be equal to that of two females. Thus Allah makes His commandments clear to you lest you go astray. Allah has perfect knowledge of everything.[176] |
| QXP | They ask you about the inheritance of a person who is survived by neither ascendants nor descendants. If one dies and leaves no children, and he had a sister, she gets half the inheritance. If she dies first, he inherits from her if she left no children. If there were two sisters they get two-thirds of the inheritance, if there are sisters and brothers, the brother would get twice the share of the sister for reasons already explained (2:80), (4:11). Allah clarifies the Laws so that you might not go astray. Allah is the Knower of all things. |
| Maulana Ali | They ask thee for a decision. Say: Allah gives you a decision concerning the person who has neither parents nor children. If a man dies (and) he has no son and he has a sister, hers is half of what he leaves, and he shall be her heir if she has no son. But if there be two (sisters), they shall have two-thirds of what he leaves. And if there are brethren, men and women, then for the male is the like of the portion of two females. Allah makes clear to you, lest you err. And Allah is Knower of all things. |
| Free Minds | They seek a ruling from you, Say: "God gives you the ruling for those who have no descendants. If a person passes away and has no children but has a sister, then she shall receive half of what he leaves behind. And he will inherit her fully if she has no child. However, if he has two sisters, then they will receive two thirds of what he left behind; and if he has siblings, male and female, then the male shall receive twice what the female receives." God makes clear to you that you do not stray; God is aware of all things. |
| Qaribullah | They will ask you for a verdict. Say: 'Allah rules for you concerning the indirect heir (alkalalah which is), if a person dies, having no children, but he has a sister, she shall receive half of what he leaves, and he is her heir if she has no children. If there are two sisters, they shall receive twothirds of what he leaves, if there are siblings, men and women, for a male like the share of two females. Allah clarifies to you, lest you go astray, Allah is Knowledgeable of everything. |
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| George Sale | They will consult thee for thy decision in certain cases; say unto them, God giveth you these determinations, concerning the more remote degrees of kindred. If a man die without issue, and have a sister; she shall have the half of what he shall leave: And he shall be heir to her, in case she have no issue. But if there be two sisters, they shall have between them two third parts of what he shall leave; and of there be several, both brothers and sisters, a male shall have as much as the portion of two females. God declareth unto you these precepts, lest ye err: And God knoweth all things. |
| JM Rodwell | They will consult thee. SAY: God instructeth you as to distant kindred. If a man die childless, but have a sister, half what he shall have shall be her's; and if she die childless he shall be her heir. But if there be two sisters, two-third parts of what h |
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| Asad | THEY WILL ASK thee to enlighten them. Say: "God enlightens you [thus] about the laws concerning [inheritance from] those who leave no heir in the direct line: If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit from her if she dies childless. But if there are two sisters, both [together] shall have two-thirds of what he has left; and if there are brothers and sisters, then the male shall have the equal of two females' share." God makes [all this] clear unto you, lest you go astray; and God knows everything. |
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