Surah 4. An-Nisaa'

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.

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

Surely Allah does not forgive associating 'others' with Him 'in worship',¹ but forgives anything else of whoever He wills. Indeed, whoever associates 'others' with Allah has clearly gone far astray.

  - Mustafa Khattab

 This applies to those who die in a state of disbelief in Allah. But those who repent before their death and mend their ways, their repentance will be accepted (see 25:68-70).

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.

  - Marmaduke Pickthall

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). ⁶²⁶

  - Abdullah Yusuf Ali

Cf. iv. 48 and n. 569. Blasphemy in the spiritual kingdom is like treason in the political kingdom.

In His stead, they invoke only lifeless symbols¹⁴⁰ - thus invoking none but a rebellious Satan

  - Mohammad Asad

The term inath (which is the plural of untha, "a female being") seems to have been applied by the pre-Islamic Arabs to their idols, probably because most of them were considered to be female. Hence, according to some philologists, the plural form inath signifies "inanimate things" (cf. Lane I, 112). Ibn 'Abbas, Qatadah and Al-Hasan al Basri explain it as denoting anything that is passive and lifeless (Tabari); this definition has been adopted by Raghib as well. On the other hand, Tabari mentions a Tradition, on the authority of 'Urwah, according to which a copy of the Qur'an in the possession of 'A'ishah contained the word awthan ("idols") instead of inath (cf. also Zamakhshari and Ibn Kathir). The rendering "lifeless symbols" is most appropriate in this context inasmuch as it adequately combines the concept of "idols" with that of "inanimate things".

The pagans call upon female deities beside Him; by doing so they call nothing but the rebellious Shaitan

  - Muhammad Farooq-i-Azam Malik

Instead of Allah, they only invoke female gods¹ and they 'actually' invoke none but a rebellious Satan-

  - Mustafa Khattab

 The pagans of Arabia used to shape their idols as females and give them feminine names such as Al-Lât, Al-’Uzza, and Manât.

They invoke in His stead only females; they pray to none else than Satan, a rebel--

  - Marmaduke Pickthall

(The pagans) leaving Him call but upon female deities: they call but upon Satan the persistent rebel! ⁶²⁷

  - Abdullah Yusuf Ali

The unity, power, and goodness of Allah are so manifest in nature and in the human mind when it is in accord with the universal spirit, that only the most abject perversion can account for the sin of religious treason. That sin arises from perverted ideas of sex or perverted ideas of self. The perversion of sex is to suppose that sex rules in religious matters. From it arise such horrible creations of the imagination as Kali, the blood-thirsty goddess of India, or Hecate, the goddess of revenge and hate in Greek mythology. Even in beautiful forms like Saraswati (the goddess of learning) or Minerva (the virgin goddess of sport and arts), to say nothing of Venus (the goddess of carnal pleasures), the emphasis laid on sex destroys a right view of religious nature. Perverted ideas of self are typified in the story of Satan, who was so puffed up with arrogance that he disobeyed Allah, and Allah cursed him. Both these perversions, if allowed lodgment, completely ruin our religious nature and deface Allah's handiwork. Hence it is not merely an outer sin but one that corrupts us through and through.

whom God has rejected for having said, "Verily, of Thy servants I shall most certainly take my due share,

  - Mohammad Asad

on whom Allah has laid His curse; and who has said: "I will take a good portion of Your servants and mislead them.

  - Muhammad Farooq-i-Azam Malik

cursed by Allah- who said, 'I will surely take hold of a certain number of Your servants.

  - Mustafa Khattab

Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion,

  - Marmaduke Pickthall

Allah did curse him but he said: "I will take of Thy servants a portion marked off. ⁶²⁸

  - Abdullah Yusuf Ali

Satan obtained Allah's permission to tempt man, and this was implied in such free-will as was granted to man by Allah. Satan's boast is that the portion of mankind seduced by him will be so corrupted in their nature that they will bear a sort of brand that will mark them off as his own; or that they will be like a portion assigned to himself.

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!"¹⁴¹ But all who take Satan rather than God for their master do indeed, most clearly, lose all:

  - Mohammad Asad

Cf. {7:16-17}. The pre-Islamic Arabs used to dedicate certain of their cattle to one or another of their idols by cutting off or slitting the ears of the animal, which was thereupon considered sacred (Tabari). In the above context, this reference is used metonymically to describe idolatrous practices, or inclinations, in general. The allusion to Satan's inducing man to "corrupt [lit., "change"] God's creation" has a meaning to which sufficient attention is but seldom paid: Since this creation, and the manner in which it manifests itself, is an expression of God's planning will, any attempt at changing its intrinsic nature amounts to corruption. - For the wider meaning of the term shaytan ("Satan" or "satanic force"), see first half of note [16] on 15:17 .

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 Shaitan as a guardian instead of Allah, has indeed become a clear-cut loser.

  - Muhammad Farooq-i-Azam Malik

I will certainly mislead them and delude them with empty hopes. Also, I will order them and they will slit the ears of cattle¹ and alter Allah's creation.' And whoever takes Satan as a guardian instead of Allah has certainly suffered a tremendous loss.

  - Mustafa Khattab

 Slitting the ears of cattle dedicated to idols was a superstitious practice before Islam.

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's 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.

  - Marmaduke Pickthall

"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. ^{629 630 631}

  - Abdullah Yusuf Ali

Satan's deceptions are with false desires, false superstitions, and false fears.

Slitting the ears of cattle is just one instance of the superstitions to which men become slaves when they run after false gods. Astrology, magic, and vain beliefs in things that do not exist lead men away from Allah, the one true God.

To deface the (fair) nature created by Allah; there is both a physical and a spiritual meaning. We see many kinds of defacements practised on men and animals, against their true nature as created by Allah, partly on account of superstition, partly on account of selfishness. Spiritually the case is even worse. How many natures are dwarfed or starved and turned from their original instincts by cruel superstitions or customs? Allah created man pure: Satan defaces the image.

he holds out promises to them, and fills them with vain desires: yet whatever Satan promises them is but meant to delude the mind.¹⁴²

  - Mohammad Asad

The term ghurur signifies anything by which the mind is beguiled or deceived - for instance, utter self-abandonment to earthly joys, or the absurd belief that there is no limit to man's aims and achievements.

Shaitan makes promises to stir up in them false desires; but Shaitan makes them promises only to deceive them.

  - Muhammad Farooq-i-Azam Malik

Satan only makes them 'false' promises and deludes them with 'empty' hopes. Truly Satan promises them nothing but delusion.

  - Mustafa Khattab

He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile.

  - Marmaduke Pickthall

Satan makes them promises and creates in them false desires; but Satan's promises are nothing but deception.

  - Abdullah Yusuf Ali

Such as these have hell for their goal: and they shall find no way to escape therefrom.

  - Mohammad Asad

The home of such people who follow him will be hell, from where they will find no way to escape.

  - Muhammad Farooq-i-Azam Malik

It is they who will have Hell as their home, and they will find no escape from it!

  - Mustafa Khattab

For such, their habitation will be hell, and they will find no refuge therefrom.

  - Marmaduke Pickthall

They (his dupes) will have their dwelling in hell and from it they will find no way of escape.

  - Abdullah Yusuf Ali

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?

  - Mohammad Asad

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?

  - Muhammad Farooq-i-Azam Malik

And those who believe and do good, We will soon admit them into Gardens under which rivers flow, to stay there for ever and ever. Allah's promise is 'always' true. And whose word is more truthful than Allah's?

  - Mustafa Khattab

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?

  - Marmaduke Pickthall

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?

  - Abdullah Yusuf Ali

It may not accord with your wishful thinking - nor with the wishful thinking of the followers of earlier revelation¹⁴³ - [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,

  - Mohammad Asad

An allusion to both the Jewish idea that they are "God's chosen people" and, therefore, assured of His grace in the hereafter, and to the Christian dogma of "vicarious atonement", which promises salvation to all who believe in Jesus as "God's son".

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.

  - Muhammad Farooq-i-Azam Malik

'Divine grace is' neither by your wishes nor those of the People of the Book! Whoever commits evil will be rewarded accordingly, and they will find no protector or helper besides Allah.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁶³²

  - Abdullah Yusuf Ali

Personal responsibility is again and again insisted on as the key-note of Islam. In this are implied faith and right conduct. Faith is not an external thing: it begins with an act of will, but if true and sincere, it affects the whole being, and leads to right conduct. In this it is distinguished from the kind of faith which promises salvation because some one else in whom you are asked to believe has borne away the sins of men, or the kind of faith which says that because you are born of a certain race ("Children of Abraham") or a certain caste, you are privileged, and your conduct will be judged by a different standard from that of other men. Whatever you are, if you do evil, you must suffer the consequences, unless Allah's Mercy comes to your help.

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.

  - Mohammad Asad

But the one who do 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.

  - Muhammad Farooq-i-Azam Malik

But those who do good- whether male or female- and have faith will enter Paradise and will never be wronged 'even as much as' the speck on a date stone.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁶³³

  - Abdullah Yusuf Ali

Naqir = the groove in a date-stone, a thing of no value whatever. Cf. n. 575 to iv. 53.

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?¹⁴⁴

  - Mohammad Asad

Lit., "chose Abraham to be [His] beloved friend (khalil)".

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 Ibrahim (Abraham) the upright one, whom Allah chose to be His friend?

  - Muhammad Farooq-i-Azam Malik

And who is better in faith than those who 'fully' submit themselves to Allah, do good, and follow the Way of Abraham, the upright? Allah chose Abraham as a close friend.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁶³⁴

  - Abdullah Yusuf Ali

Abraham is distinguished in Muslim theology with the title of "Friend of Allah". This does not of course mean that he was anything more than a mortal. But his faith was pure and true, and his conduct was firm and righteous in all circumstances. He was the fountainhead of the present monotheistic tradition, the Patriarch of the prophetic line, and is revered alike by Jews, Christians and Muslims.

For, unto God belongs all that is in the heavens and all that is on earth; and, indeed, God encompasses everything.

  - Mohammad Asad

To Allah belongs all that is in the heavens and in the earth. Allah encompasses everything.

  - Muhammad Farooq-i-Azam Malik

To Allah 'alone' belongs whatever is in the heavens and whatever is on the earth. And Allah is Fully Aware of everything.

  - Mustafa Khattab

Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things.

  - Marmaduke Pickthall

But to Allah belong all things in the heavens and on earth: and He it is that encompasseth all things. ⁶²⁵

  - Abdullah Yusuf Ali

Usually secrecy is for evil ends, or from questionable motives, or because the person seeking secrecy is ashamed of himself and knows that if his acts or motives became known, he would make himself odious. Islam therefore disapproves of secrecy and loves and enjoins openness in all consultations and doings. But there are three things in which secrecy is permissible, and indeed laudable, provided the motive be purely unselfish, to earn "the good pleasure of Allah": (1) if you are doing a deed of charity or beneficence, whether in giving material things or in helping in moral, intellectual, or spiritual matters; here publicity may not be agreeable to the recipient of your beneficence, and you have to think of his feelings; (2) where an unpleasant act of justice or correction has to be done; this should be done, but there is no virtue in publishing it abroad and causing humiliation to some parties or adding to their humiliation by publicity; (3) where there is a delicate question of conciliating parties to a quarrel; they may be very touchy about publicity but quite amenable to the influence of a man acting in private.

AND THEY will ask thee to enlighten them about the laws concerning women.¹⁴⁵ 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;¹⁴⁶ 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.

  - Mohammad Asad

I.e., the laws relating to marital relations, women's share in inheritance, etc. A fatwa or ifta' denotes the "clarification of a legal injunction" given in reply to a question; correspondingly, the verb istaftahu means "he asked him to give a legal decision", or "to enlighten him about a [particular] law". Since the laws alluded to in the above passage have already been dealt with early in this surah, the repeated reference to them is meant to stress the great importance of the problems involved, as well as the responsibility which men bear towards their physically weaker counterparts. In accordance with the system prevailing throughout the Qur'an, a lengthy passage dealing with purely moral or ethical questions is usually - as in the present case - followed by verses relating to social legislation, and this with a view to bringing out the intimate connection between man's spiritual life and his social behaviour.

Cf. verse {3} of this surah, "If you have reason to fear that you might not act equitably towards orphans...", and 'A'ishah's explanation quoted in the corresponding note [3].

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.

  - Muhammad Farooq-i-Azam Malik

They ask you 'O Prophet' regarding women. Say, 'It is Allah Who instructs you regarding them. Instruction has 'already' been revealed in the Book¹ concerning the orphan women you deprive of their due rights² but still wish to marry, also helpless children, as well as standing up for orphans' rights. And whatever good you do is certainly well known to Allah.'

  - Mustafa Khattab

 This refers to verses 2-11 of this sûrah.

 i.e., their inheritance and dowries.

They consult thee concerning women. Say: Allah give to you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans 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.

  - Marmaduke Pickthall

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. ^{636 637}

  - Abdullah Yusuf Ali

Again and again is it impressed on the community of Islam to be just in their dealings with women, orphans, children, and all whose weakness requires special consideration. The law about widows and orphans, inheritance, dower, and marriage had already been declared in iv. 2-35 and further instructions are now given on a further reference. It was not right that anyone should take advantage of their helpless position to deprive them of dower or of their portion in inheritance.

Cf. iv. 75. n. 592. Both widows and orphans are to be helped because they are ordinarily weak, ill-treated, and oppressed. In communities which base their civil rights on brute strength, the weaker go to the wall, and public opinion expects nothing else. In Nietzsche's philosophy of the Superman that doctrine is stressed strongly, and some of the militarist nations in our own time seem inclined to support this reversion to our primitive instincts. Even in modern democracies of the saner sort, we are often told that it is the fate of minorities to suffer; strength of numbers here becomes the passport to power and privilege. Islam, while upholding sane manly views in general, enjoins the most solicitous care for the weak and oppressed in every way-in rights of property, in social rights, and in the right to opportunities of development. Spiritual strength or weakness does not necessarily go with physical or numerical strength.

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.

  - Mohammad Asad

If a women 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.

  - Muhammad Farooq-i-Azam Malik

If a woman fears indifference or neglect from her husband, there is no blame on either of them if they seek 'fair' settlement, which is best. Humans are ever inclined to selfishness.¹ But if you are gracious and mindful 'of Allah', surely Allah is All-Aware of what you do.

  - Mustafa Khattab

 This implies that many husbands and wives are unwilling to give the other their rights.

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.

  - Marmaduke Pickthall

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 practice self-restraint Allah is well-acquainted with all that ye do. ⁶³⁸

  - Abdullah Yusuf Ali

To protect the woman's economic interests, various rules are prescribed for dower in marriage. But the sanctity of marriage itself is greater than any economic interests. Divorce is, of all things permitted, most hateful to Allah. Therefore if a breach between husband and wife can be prevented by some economic consideration, it is better to make that concession than to imperil the future of the wife, the children, and probably the husband also. Such concessions are permissible, in view of the love of wealth ingrained in unregenerate man, but a recommendation is made that we should practise self-restraint, and do what we can to come to an amicable settlement without any economic sacrifice on the part of the woman.

And it will not be within your power to treat your wives with equal fairness, however much you may desire it;¹⁴⁷ 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.¹⁴⁸ But if you put things to right and are conscious of Him - behold, God is indeed much-forgiving, a dispenser of grace.

  - Mohammad Asad

This refers to cases where a man has more than one wife - a permission which is conditional upon his determination and ability to "treat them with equal fairness", as laid down in verse {3} of this surah. Since a man who is fully conscious of his moral responsibility might feel that he is committing a sin if he loves one of his wives more than the other (or others), the above verse provides a "judicial enlightenment" on this point by making it clear that feelings are beyond a human being's control: in other words, that the required equality of treatment relates only to outward behaviour towards and practical dealings with one's wives. However, in view of the fact that a man's behaviour towards another person is, in the long run, almost inevitably influenced by what he feels about that person, the above passage - read in conjunction with verse {3}, and especially its concluding sentence - imposes a moral restriction on plural marriages.

Lit., "do not incline with all inclination" - i.e., towards one of the wives, implying thereby an exclusion of the other from all affection - "leaving her, as it were, in suspense (ka'l-mu'allaqah)". Regarding my rendering of this phrase, see Lane V, 2137.

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.

  - Muhammad Farooq-i-Azam Malik

You will never be able to maintain 'emotional' justice between your wives- no matter how keen you are. So do not totally incline towards one leaving the other in suspense.¹ And if you do what is right and are mindful 'of Allah', surely Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

 Do not leave one hanging—not fully enjoying the rights of a married woman and not fully divorced.

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.

  - Marmaduke Pickthall

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 practice self-restraint Allah is Oft-Forgiving Most Merciful. ⁶³⁹

  - Abdullah Yusuf Ali

In this material world there are two principle causes of division between man and wife, money and "the other woman" or "the other man". Money was dealt with in the last verse. Here is the case of "the other woman". Legally more than one wife (up to four) are permissible on the condition that the man can be fair and just to all.

And if husband and wife¹⁴⁹ do separate, God shall provide for each of them out of His abundance: for God is indeed infinite, wise,

  - Mohammad Asad

Lit., "the two".

If the spouses do separate, Allah will make each one independent of the other out of His own limitless resources, Allah is Amplegiving, Wise.

  - Muhammad Farooq-i-Azam Malik

But if they choose to separate, Allah will enrich both of them from His bounties. And Allah is Ever-Bountiful, All-Wise.

  - Mustafa Khattab

But if they separate, Allah will compensate each out of His abundance. Allah is ever All Embracing, All Knowing.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

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.

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

To Allah 'alone' belongs whatever is in the heavens and whatever is on the earth. Indeed, We have commanded those given the Scripture before you, as well as you, to be mindful of Allah. But if you disobey, then 'know that' to Allah belongs whatever is in the heavens and the earth. And Allah is Self-Sufficient, Praiseworthy.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ^{640 641}

  - Abdullah Yusuf Ali

Notice the refrain: "To Allah belong all things in the heavens and on earth": repeated three times, each time with a new application. In the first instance it follows the statement of Allah's universal providence and love. If two persons, in spite of every sincere desire to love and comfort each other, fail to achieve that end, and have to separate, Allah's all-reaching bounty never fails, for He is the Lord of all things. In the second instance it is connected with Allah's Self-existence, Self-excellence, and independence of all creatures: all His commands are for our good, and they are given to all His creatures, according to their capacities. In the third instance, it is connected with His universal power; for He could destroy any individual or nation and create a new one without any loss to Himself; but He gives a chance to all again and again, and even rewards them beyond their own ambitions.

Allah's existence is absolute existence. It does not depend on any other person or any other thing. And it is worthy of all praise, for it is all-good and comprises every possible excellence. It is necessary to stress this point in order to show that the moral law for man is not a mere matter of transcendental commands, but really rests on the essential needs of mankind itself. If therefore such schools of thought as Behaviourism proved their theories up to the hilt, they do not affect the position of Islam in the least. The highest ethical standards are enjoined by Islam, not as dogmatic imperatives, but because they can be shown to follow from the needs of man's nature and the results of man's experience.

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.

  - Mohammad Asad

Yes! To Allah belongs all that is in the heavens and in the earth and Allah is sufficient as a Protector.

  - Muhammad Farooq-i-Azam Malik

To Allah 'alone' belongs whatever is in the heavens and whatever is on the earth. And Allah is sufficient as a Trustee of Affairs.

  - Mustafa Khattab

Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender.

  - Marmaduke Pickthall

Yea unto Allah belong all things in the heavens and on earth and enough is Allah to carry through all affairs. ⁶⁴²

  - Abdullah Yusuf Ali

This refers to the next verse. He does not need us, but we need Him. Our hopes, our happiness, our success centre in Him; but He is Self-sufficient. He has the power to supersede us, but His goodness is ever seeking to give us every chance in this world as well as in the Hereafter.

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.

  - Mohammad Asad

If He wanted He could destroy you all, O mankind, and bring others. Allah has the power to do so.

  - Muhammad Farooq-i-Azam Malik

If it is His Will, He can remove you altogether, O humanity, and replace you with others. And Allah is Most Capable to do so.

  - Mustafa Khattab

If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that.

  - Marmaduke Pickthall

If it were His will He could destroy you O mankind and create another race: for He hath power this to do.

  - Abdullah Yusuf Ali

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.

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

Whoever desires the reward of this world, then 'let them know that' with Allah are the rewards of this world and the Hereafter. And Allah is All-Hearing, All-Seeing.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

If anyone 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). ⁶⁴³

  - Abdullah Yusuf Ali

Man in this life can only see up to the horizon of this life. The highest rewards which his wishes or ambitions can conceive of are conceived in the terms of this life. But Allah can give him not only these but something infinitely higher, the rewards of the Hereafter, which it did not even enter his heart to ask for or his imagination to conceive.

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.¹⁵⁰ 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!

  - Mohammad Asad

I.e.. "do not allow the fact that a man is rich to prejudice you in his favour or against him, and do not, out of misplaced compassion, favour the poor man at the expense of the truth".

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.

  - Muhammad Farooq-i-Azam Malik

O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate 'from justice'. If you distort the testimony or refuse to give it, then 'know that' Allah is certainly All-Aware of what you do.

  - Mustafa Khattab

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 (than 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.

  - Marmaduke Pickthall

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. ^{544 645}

  - Abdullah Yusuf Ali

When the emigration took place from Makkah to Madinah, bonds and links of brotherhood were established between the Emigrants and the Helpers, and they shared in each other's inheritance. Later, when the Community was solidly established, and relations with those left behind in Makkah were resumed, the rights of blood-relations in Makkah, and the Helper-brethren in Madinah were both safeguarded. This is the particular meaning. The more general meaning is similar; respect your ties of blood, of neighbourhood, and of friendly compacts and understandings. Be just to all.

Some people may be inclined to favour the rich, because they expect something from them. Some people may be inclined to favour the poor because they are generally helpless. Partiality in either case is wrong. Be just, without fear of favour. Both the rich and the poor are under Allah's protection as far as their legitimate interests are concerned, but they cannot expect to be favoured at the expense of others. And He can protect their interests far better than any man.