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Surah 4. An-Nisaa'

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4:71
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًا Y a ayyuh a alla th eena a manoo khu th oo h i th rakum fa i nfiroo thub a tin awi infiroo jameeAA a n
O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together.87
  - Mohammad Asad

Lit., "and then go forth, [be it] in small detachments or all together" - the latter expression applying to what nowadays is called "total war". The term hidhr connotes not merely an effort to guard oneself against imminent danger but also the making of all necessary preparations with regard to (in this context) military organization, equipment, etc. The problem of war as such arises from the principles of ideological statehood postulated in verse {59} of this surah. Since the Muslims are expected to organize their communal life within the framework of a state based on the ideological premises laid down in the Qur'an, they must be prepared for hostility on the part of groups or nations opposed to the world-view and the social system of Islam and, conceivably, bent on its destruction: consequently, the concept of a defensive war in God's cause (jihad) plays a very prominent role in the socio-political scheme of Islam and is frequently alluded to throughout the Qur'an.

O believers! Prepare yourselves for encounter, then advance in detachments or all together as the occasion may require.
  - Muhammad Farooq-i-Azam Malik
O believers! Take your precautions and go forth either in groups or together.
  - Mustafa Khattab
O ye who believe! Take your precautions, then advance the proven ones, or advance all together.
  - Marmaduke Pickthall
O ye who believe! take your precautions and either go forth in parties or go forth all together. 588
  - Abdullah Yusuf Ali

No fight should be undertaken without due preparations and precautions. When these are taken, we must go boldly forward. "Go forth" is therefore repeated for emphasis. But we must go forth in a collective spirit, and not in a selfish spirit-either in small parties or all together, as our Leader determines. We must not tarry like the doubter in the next two verses.

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4:72
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَـٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا Wainna minkum laman layuba tt ianna fain a sa batkum mu s eebatun q a la qad anAAama All a hu AAalayya i th lam akun maAAahum shaheed a n
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 was not present with them!"
  - Mohammad Asad
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."
  - Muhammad Farooq-i-Azam Malik
There will be some among you who will lag behind so that if you face a disaster, they will say, 'Allah has blessed us for not being there among them.'
  - Mustafa Khattab
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!
  - Marmaduke Pickthall
There are certainly among you men who would tarry behind: if a misfortune befalls you, They say: "Allah did favor us in that we were not present among them." 589
  - Abdullah Yusuf Ali

The doubter detaches himself in thought and action from the community. If the general body has a reverse, he blesses Allah that he was not among them, instead of being ashamed of himself for desertion. If the general body wins a success, he does not rejoice for the common cause, but only regrets for himself that he was not there to share in the glory and the gains!

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4:73
وَلَئِنْ أَصَـٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَـٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا Walain a sa bakum fa d lun mina All a hi layaqoolanna kaan lam takun baynakum wabaynahu mawaddatun y a laytanee kuntu maAAahum faafooza fawzan AAa th eem a n
But if good fortune comes to you from God, such a person88 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 them, and thus had a [share in their] mighty triumph!"
  - Mohammad Asad

Lit.,"he".

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!"
  - Muhammad Farooq-i-Azam Malik
But if you return with Allah's bounties, they will say- as if there had been no bond between you- 'We wish we had been there with them to share the great gain!'
  - Mustafa Khattab
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!
  - Marmaduke Pickthall
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!" 590
  - Abdullah Yusuf Ali

Just a selfish man's thought. Such men are far from being a source of strength to their community. They are no use in a fight, and the next verse by implication discards them.

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4:74
فَلْيُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ ۚ وَمَن يُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا Falyuq a til fee sabeeli All a hi alla th eena yashroona al h ay a ta a l dduny a bi a l a khirati waman yuq a til fee sabeeli All a hi fayuqtal aw yaghlib fasawfa nuteehi ajran AAa th eem a n
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.
  - Mohammad Asad
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.
  - Muhammad Farooq-i-Azam Malik
Let those who would sacrifice this life for the Hereafter fight in the cause of Allah. And whoever fights in Allah's cause- whether they achieve martyrdom or victory- We will honour them with a great reward.
  - Mustafa Khattab
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.
  - Marmaduke Pickthall
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). 591
  - Abdullah Yusuf Ali

It is not every one,-least of all, poltroons and faint-hearted persons-who is fit to fight in the cause of Allah. To do so is a privilege, and those who understand the privilege are prepared to sacrifice all their interests in this life, and this life itself; for they know that it is the sacrifice of something fleeting and of little value, for the sake of something everlasting, and of immense value. Whether (in appearance) they win or lose, in reality they win the prize for which they are fighting,-viz., honour and glory in the sight of Allah. Note that the only alternatives here are Death or Victory! The true fighter knows no defeat.

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4:75
وَمَا لَكُمْ لَا تُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا Wam a lakum l a tuq a tiloona fee sabeeli All a hi wa a lmusta d AAafeena mina a l rrij a li wa al nnis a i wa a lwild a ni alla th eena yaqooloona rabban a akhrijn a min h ath ihi alqaryati a l thth a limi ahluh a wa i jAAal lan a min ladunka waliyyan wa i jAAal lan a min ladunka na s eer a n
And how could you refuse to fight89 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!"
  - Mohammad Asad

Lit., "what is amiss with you that you do not fight" - implying that they have no moral excuse for such a refusal.

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 Rabb! Deliver us from this town whose people are oppressors; send us a protector by Your grace and send us a helper from Your presence?"
  - Muhammad Farooq-i-Azam Malik
And what is it with you? You do not fight in the cause of Allah and for oppressed men, women, and children who cry out, 'Our Lord! Deliver us from this land of oppressors! Appoint for us a saviour; appoint for us a helper- all by Your grace.'
  - Mustafa Khattab
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!
  - Marmaduke Pickthall
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!" 592 593
  - Abdullah Yusuf Ali

Mustadh'af = one reckoned weak, and therefore ill-treated and oppressed. Cf. iv. 98, and vii. 150.

Even from the human point of view the cause of Allah is the cause of justice, the cause of the oppressed. In the great persecution, before Makkah was won again, what sorrows, threats, tortures, and oppressions, were suffered by those whose faith was unshaken? Muhammad's life and that of his adherents was threatened: they were mocked, assaulted, insulted and beaten; those within the power of the enemy were put into chains and cast into prison; others were boycotted, and shut out of trade, business, and social intercourse; they could not even buy the food they wanted, or perform their religious duties. The persecution was redoubled for the believing slaves, women, and children after the Hijrat. Their cry for a protector, and helper from Allah was answered when Muhammad the Chosen One brought freedom and peace to Makkah again.

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4:76
ٱلَّذِينَ ءَامَنُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱلطَّـٰغُوتِ فَقَـٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَـٰنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَـٰنِ كَانَ ضَعِيفًا Alla th eena a manoo yuq a tiloona fee sabeeli All a hi wa a lla th eena kafaroo yuq a tiloona fee sabeeli a l tta ghooti faq a tiloo awliy a a a l shshay ta ni inna kayda a l shshay ta ni k a na d aAAeef a n
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!90
  - Mohammad Asad

Thus the Qur'an implies that "evil" is not an independent, esoteric factor of life, but rather a result of man's succumbing to the temptations arising from his own moral weakness and thereby "denying the truth". In other words, the "power" of the negative principle symbolized by Satan has no intrinsic reality ("Satan's guile is weak indeed"): it becomes real only through man's wilfully choosing a wrong course of action.

Those who are believers fight in the cause of Allah and those who are unbelievers fight in the cause of Taghut (forces of Shaitan): so fight against the helpers of Shaitan; surely, Shaitan's crafty schemes are very weak.
  - Muhammad Farooq-i-Azam Malik
Believers fight for the cause of Allah, whereas disbelievers fight for the cause of the Devil. So fight against Satan's 'evil' forces. Indeed, Satan's schemes are ever weak.
  - Mustafa Khattab
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.
  - Marmaduke Pickthall
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. 594
  - Abdullah Yusuf Ali

Auliyaa plural of wali, friend, supporter, protector, patron; from the same root as maula, for which see iv. 33, n. 543.

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4:77
أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَـٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْـَٔاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا Alam tara il a alla th eena qeela lahum kuffoo aydiyakum waaqeemoo a l ss al a ta wa a too a l zzak a ta falamm a kutiba AAalayhimu alqit a lu i tha fareequn minhum yakhshawna a l nn a sa kakhashyati All a hi aw ashadda khashyatan waq a loo rabban a lima katabta AAalayn a alqit a la lawl a akhkhartan a il a ajalin qareebin qul mat a AAu a l dduny a qaleelun wa a l a khiratu khayrun limani ittaq a wal a tu th lamoona fateel a n
ART THOU NOT aware of those who have been told, "Curb your hands,91 and be constant in prayer and render the purifying dues"? But as soon a 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.
  - Mohammad Asad

I.e., from unrighteous violence, to which man so often inclines. The fact that most people have to be told to refrain from violence is contrasted, in the next sentence, with the unwillingness on the part of many of them to expose themselves to physical danger in a righteous cause.

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 Rabb! 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.
  - Muhammad Farooq-i-Azam Malik
Have you 'O Prophet' not seen those who had been told, 'Do not fight! Rather, establish prayer and pay alms-tax.'? Then once the order came to fight, a group of them feared those 'hostile' people as Allah should be feared- or even more. They said, 'Our Lord! Why have You ordered us to fight? If only You had delayed 'the order for' us for a little while!' Say, 'O Prophet,' 'The enjoyment of this world is so little, whereas the Hereafter is far better for those mindful 'of Allah'. And none of you will be wronged 'even by the width of' the thread of a date stone.
  - Mustafa Khattab
Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, 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.
  - Marmaduke Pickthall
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 say: "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! 595 596
  - Abdullah Yusuf Ali

Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times. When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.

"Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?" The answer is begun in this verse and continued in the next. Briefly, the answer is: (1) in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions; (2) to do your duty is to do right; therefore turn your attention mainly to duty; (3) when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and (4) if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?

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4:78
أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا Aynam a takoonoo yudrikkumu almawtu walaw kuntum fee buroojin mushayyadatin wain tu s ibhum h asanatun yaqooloo h ath ihi min AAindi All a hi wain tu s ibhum sayyiatun yaqooloo h ath ihi min AAindika qul kullun min AAindi All a hi fam a li h a ol a i alqawmi l a yak a doona yafqahoona h adeeth a n
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]!"92 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?93
  - Mohammad Asad

I.e., they do not realize that the evil happening may possibly be a consequence of their own actions or their own wrong choice between several courses open to them, but are prone to attribute it to the failings of others.

Lit., "something [which they are] told" - i.e., a truth which their own reason as well as the teachings of all the prophets should have made obvious to them.

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?
  - Muhammad Farooq-i-Azam Malik
Wherever you may be, death will overcome you- even if you were in fortified towers.' When something good befalls them, they say, 'This is from Allah,' but when something evil befalls them, they say, 'This is from you.' Say, 'O Prophet,' 'Both have been destined by Allah.' So what is the matter with these people? They can hardly comprehend anything!
  - Mustafa Khattab
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?
  - Marmaduke Pickthall
"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? 597
  - Abdullah Yusuf Ali

The Hypocrites were inconsistent, and in this reflect unregenerate mankind. If a disaster happens, due to their own folly, they blame somebody else; but if they are fortunate, they claim reflected credit by pretending that Heaven has favoured them because of their own superior merits. The modern critic discards even this pretence, eliminates Heaven altogether, and claims all credit direct to himself, unless he brings in blind Chance, but that he does mostly to "explain" misfortune. If we look to the ultimate Cause of all things, all things come from Allah. But if we look to the proximate cause of things, our own merit is so small, that we can hardly claim credit for good ourselves with any fairness. In Allah's hand is all good: iii.26. On the other hand, the proximate cause of our evil is due to some wrong in our own inner selves; for never are we dealt with unjustly in the very least: iv. 77.

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4:79
مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَـٰكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا M a a sa baka min h asanatin famina All a hi wam a a sa baka min sayyiatin famin nafsika waarsaln a ka li l nn a si rasoolan wakaf a bi A ll a hi shaheedan
Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself.94 AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does.
  - Mohammad Asad

There is no contradiction between this statement and the preceding one that "all is from God". In the world-view of the Qur'an, God is the ultimate source of all happening: consequently, all good that comes to man and all evil that befalls him flows, in the last resort, from God's will. However, not everything that man regards as "evil fortune" is really, in its final effect, evil - for, "it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know" ( 2:216 ). Thus, many an apparent "evil" may sometimes be no more than a trial and a God-willed means of spiritual growth through suffering, and need not necessarily be the result of a wrong choice or a wrong deed on the part of the person thus afflicted. It is, therefore, obvious that the "evil" or "evil fortune" of which this verse speaks has a restricted connotation, inasmuch as it refers to evil in the moral sense of the word: that is to say, to suffering resulting from the actions or the behaviour of the person concerned, and this in accordance with the natural law of cause and effect which God has decreed for all His creation, and which the Qur'an describes as "the way of God" (sunnat Allah). For all such suffering man has only himself to blame, since "God does not wrong anyone by as much as an atom's weight" ( 4:40 ).

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 Rasool to mankind. Allah is your All-Sufficient Witness.
  - Muhammad Farooq-i-Azam Malik
Whatever good befalls you is from Allah and whatever evil befalls you is from yourself.1 We have sent you 'O Prophet' as a messenger to 'all' people. And Allah is sufficient as a Witness.
  - Mustafa Khattab

 Both good and evil are destined by Allah. The good comes as Allah’s reward for good deeds, whereas the bad comes as Allah’s punishment for evil deeds. In some cases, bad things happen to good people to test their faith, or as an atonement for their sins, or as part of a process of replacing something with what is better (e.g., a job or a spouse).

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.
  - Marmaduke Pickthall
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 an Apostle to (instruct) mankind: and enough is Allah for a witness. 598
  - Abdullah Yusuf Ali

To blame a man of God for our misfortunes is doubly unjust. For he comes to save us from misfortune, and it is because we flout him or pay no heed to him, that our own rebellion, brings its own punishment. If we realise this truth we shall be saved from two sins: (1) the sin of injustice to Allah's Messengers, who come for our good, and not for our harm: (2) the sin of not realising our own shortcomings or rebellion, and thus living in spiritual darkness. If the Message is from Allah, that carries its own authority: "enough is Allah for a witness."

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4:80
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ حَفِيظًا Man yu t iAAi a l rrasoola faqad a ta AAa All a ha waman tawall a fam a arsaln a ka AAalayhim h afee th a n
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.
  - Mohammad Asad
Anyone who obeys the Rasool, 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.
  - Muhammad Farooq-i-Azam Malik
Whoever obeys the Messenger has truly obeyed Allah. But whoever turns away, then 'know that' We have not sent you 'O Prophet' as a keeper over them.
  - Mustafa Khattab
Whoso obeyeth the messenger obeyeth Allah, and whoso turneth away: We have not sent thee as a warder over them.
  - Marmaduke Pickthall
He who obeys the Apostle obeys Allah: but if any turn away We have not sent thee to watch over their (evil deeds). 599
  - Abdullah Yusuf Ali

The Messenger was sent to preach, guide, instruct, and show the Way,-not to drive people to good. That is not Allah's Plan, which trains the human Will. The Messenger's duty is therefore to convey the Message of Allah, in all the ways of persuasion that are open to him. If men perversely disobey that Message, they are not disobeying him but they are disobeying Allah. In the same way those who obey the Message are obeying Allah. They are not obliging the Messenger: they are merely doing their duty.

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4:81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ ۖ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا Wayaqooloona ta AAatun fai tha barazoo min AAindika bayyata ta ifatun minhum ghayra alla th ee taqoolu wa A ll a hu yaktubu m a yubayyitoona faaAAri d AAanhum watawakkal AAal a All a hi wakaf a bi A ll a hi wakeel a n
And they say, "We do pay heed unto thee"95 - but when they leave thy presence, some of them devise, in the dark of night, [beliefs] other than thou art voicing;96 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 a worthy of trust as God.
  - Mohammad Asad

Lit., "And they say, 'Obedience'" - a reference to the hypocrites of Medina, in the time of the Prophet, and - by implication - the hypocritical "admirers" and half-hearted followers of Islam at all times.

I.e., they surreptitiously try to corrupt the message of God's Apostle. The verb bata denotes "he spent the night"; in the form bayyata it signifies "he meditated by night [upon something, or upon doing something]", or "he devised [something] by night" (Lisan al-'Arab), i.e., in secrecy, which is symbolized by "the dark of night".

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.
  - Muhammad Farooq-i-Azam Malik
And they say, 'We obey,' but when they leave you, a group of them would spend the night contradicting what they said. Allah records all their schemes. So turn away from them, and put your trust in Allah. And Allah is sufficient as a Trustee of Affairs.
  - Mustafa Khattab
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.
  - Marmaduke Pickthall
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. 600
  - Abdullah Yusuf Ali

If we trust people who are not true, they are more likely to hinder than to help. But Allah is All-good as well as All-powerful, and all our affairs are best entrusted to His care. He is the best Guardian of all interests. Therefore we should not trust the lip professions of Hypocrites, but trust in Allah. Nor should our confidence in Allah be shaken by any secret plots that enemies hatch against us. We should take all human precautions against them, but having done so, we should put our trust in Allah, Who knows the inner working of events better than any human mind can conceive.

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4:82
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًا كَثِيرًا Afal a yatadabbaroona alqur a na walaw k a na min AAindi ghayri All a hi lawajadoo feehi ikhtil a fan katheer a n
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!97
  - Mohammad Asad

I.e., the fact that it is free of all inner contradictions - in spite of its having been revealed gradually, over a period of twenty-three years - should convince them that it has not been "composed by Muhammad" (an accusation frequently levelled against him not only by his contemporaries but also by non-believers of later times), but could only have originated from a supra-human source. See also 25:32 and 39:23 .

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.
  - Muhammad Farooq-i-Azam Malik
Do they not then reflect on the Quran? Had it been from anyone other than Allah, they would have certainly found in it many inconsistencies.
  - Mustafa Khattab
Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity.
  - Marmaduke Pickthall
Do they not consider the Qur'an (with care)? Had it been from other than Allah they would surely have found therein much discrepancy. 601
  - Abdullah Yusuf Ali

The unity of the Qur-an is admittedly greater than that of any other sacred book. And yet how can we account for it except through the unity of Allah's purpose and design? From a mere human point of view, we should have expected much discrepancy, because (1) the Messenger who promulgated it was not a learned man or philosopher, (2) it was promulgated at various times and in various circumstances, and (3) it is addressed to all grades of mankind. Yet, when properly understood, its various pieces fit together well even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired.

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4:83
وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ ۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَـٰنَ إِلَّا قَلِيلًا Wai tha j a ahum amrun mina alamni awi alkhawfi a tha AAoo bihi walaw raddoohu il a a l rrasooli wail a olee alamri minhum laAAalimahu alla th eena yastanbi t oonahu minhum walawl a fa d lu All a hi AAalaykum wara h matuhu la i ttabaAAtumu a l shshay ta na ill a qaleel a n
AND IF any [secret] matter pertaining to peace or war comes within their ken, they98 spread it abroad - whereas, if they would but refer it unto the Apostle and unto those from among the believers99 who have been entrusted with authority, such of them as are engaged in obtaining intelligence100 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.
  - Mohammad Asad

I.e., the half-hearted followers of Islam spoken of in the preceding verses (Zamakhshari). The above reference to peace or war - lit., "security or danger (khawf)" - is connected, firstly with the basic principles of statecraft mentioned in verse {59} of this surah and, secondly, with the discourse on fighting in God's cause beginning with verse {71}.

Lit., "from among them".

Lit., "those from among them who elicit [the truth]", i.e., the special organs of the state entrusted with gathering and evaluating political and military intelligence.

Whenever they hear news of peace or of danger, they spread it quickly; but if they would report it to the Rasool 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 Shaitan.
  - Muhammad Farooq-i-Azam Malik
And when they hear news of security or fear,1 they publicize it. Had they referred it to the Messenger or their authorities, those with sound judgment among them would have validated it. Had it not been for Allah's grace and mercy, you would have followed Satan- except for a few.
  - Mustafa Khattab

 i.e., when they get the news of victory or a threat.

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 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 and His mercy ye would have followed Satan, save a few (of you).
  - Marmaduke Pickthall
When there comes to them some matter touching (public) safety or fear they divulge it. If they had only referred it to the Apostle 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. 602
  - Abdullah Yusuf Ali

In times of war or public panic, thoughtless repetition of gossip is rightly restrained by all effective States. If false, such news may cause needless alarm: if true, it may frighten the timid and cause some misgiving even to the bravest, because the counterpart of it-the preparations made to meet the danger-is not known. Thoughtless news, true or false, may also encourage the enemy. The proper course is quietly to hand all news direct to those who are in a position to investigate it. They can then sift it and take suitable measures to checkmate the enemy. Not to do so, but to deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil.

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4:84
فَقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ ٱلْمُؤْمِنِينَ ۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا Faq a til fee sabeeli All a hi l a tukallafu ill a nafsaka wa h arri d i almumineena AAas a All a hu an yakuffa basa alla th eena kafaroo wa A ll a hu ashaddu basan waashaddu tankeel a n
Fight thou,101 then, in God's cause - since thou art but responsible for thine own self - and inspire the believers to overcome all fear of death.102 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.
  - Mohammad Asad

Although primarily addressed to the Prophet, the "thou" in this sentence relates to every believer. The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war.

The term harad signifies "corruption of body or mind" or "corruption in one's conduct", as well as "constant disquietude of mind" (Qamus). According to Raghib, the verbal form harradahu means "he rid him of all harad" - analogous to the expression marradahu, "he rid him of illness (marad)". In the two instances where this verb occurs in the Qur'an (in this verse as well as in 8:65 ), it has the imperative form: "Render the believers free of all disquietude of mind" or tropically, "of all fear of death" - and may, thus, be suitably expressed as "inspire the believers to overcome all fear of death". The usual rendering of the phrase harrid al-mu'minin as "urge [or "rouse" or "stir up"] the believers" does not convey the full meaning of the verb harrada, notwithstanding the fact that it has been suggested by some of the classical philologists (cf. Lane II, 548).

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.
  - Muhammad Farooq-i-Azam Malik
So fight in the cause of Allah 'O Prophet'. You are accountable for none but yourself. And motivate the believers 'to fight', so perhaps Allah will curb the disbelievers' might. And Allah is far superior in might and in punishment.
  - Mustafa Khattab
So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for 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.
  - Marmaduke Pickthall
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. 603
  - Abdullah Yusuf Ali

The courage of Muhammad was as notable as his wisdom, his gentleness, and his trust in Allah. Facing fearful odds, he often stood alone, and took the whole responsibility on himself. But his example and visible trust in Allah inspired and roused the Muslims, and also-speaking purely from a human point of view-restrained the fury of his enemies. When we consider that he was Allah's inspired Messenger to carry out His Plan, we can see that nothing can resist that Plan. If the enemy happens to have strength, power, or resources, Allah's strength, power, and resources are infinitely greater. If the enemy is meditating punishment on the righteous for their righteousness. Allah's punishment for such wickedness will be infinitely greater and more effective.

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4:85
مَّن يَشْفَعْ شَفَـٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَـٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا Man yashfaAA shaf a AAatan h asanatan yakun lahu na s eebun minh a waman yashfaAA shaf a AAatan sayyiatan yakun lahu kiflun minh a wak a na All a hu AAal a kulli shayin muqeet a n
Whoever rallies to a good cause shall have a share in its blessings;103 and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything.104
  - Mohammad Asad

Lit., "shall have a share (nasib) therefrom". Since the term nasib has here a positive meaning, it can be suitably rendered as "a share in its blessings".

The noun kifl is derived from the root-verb kafala "he made himself responsible [for a thing]". Tabari explains it in this context as denoting "a share in the responsibility and the sin". The expression minha ("out of it") indicates the part played by the transgressor in the evil enterprise, to which the pronoun ha ("it") refers.

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.
  - Muhammad Farooq-i-Azam Malik
Whoever intercedes for a good cause will have a share in the reward, and whoever intercedes for an evil cause will have a share in the burden. And Allah is Watchful over all things.
  - Mustafa Khattab
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.
  - Marmaduke Pickthall
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. 604
  - Abdullah Yusuf Ali

In this fleeting world's chances Allah's providence and justice may not always appear plain to our eyes. But we are asked to believe that if we help and support a good cause, we share in all its credit and in its eventual victory. And conversely, we cannot support a bad cause without sharing in all its evil consequences. If appearances seem against this faith, let us not be deceived by appearances. For Allah has power over all things.

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