Surah 4. An-Nisaa'

[many] degrees thereof - and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.

  - Mohammad Asad

- they have special higher ranks, forgiveness and mercy. Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

far superior ranks, forgiveness, and mercy from Him. And Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful.

  - Marmaduke Pickthall

Ranks specially bestowed by Him and Forgiveness and Mercy. For Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

Behold, those whom the angels gather in death while they are still sinning against themselves, [the angels] will ask, "What was wrong with you?"¹²³ 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?"¹²⁴ For such, then, the goal is hell - and how evil a journey's end!

  - Mohammad Asad

Lit., "in what [condition] were you?" - i.e., while alive. This refers to people who evade without valid excuse, all struggle in God's cause.

Lit., "was not God's earth wide, so that you could migrate therein?" The term hijrah (lit., "exodus"), derived from the verb hajara ("he migrated"), is used in the Our'an in two senses: one of them is historical, denoting the exodus of the Prophet and his Companions from Mecca to Medina, while the other has a moral connotation - namely, man's "exodus" from evil towards God - and does not necessarily imply the leaving of one's homeland in the physical sense. It is this wider, moral and ethical meaning of the term hijrah to which the above passage refers - just as the preceding passage (verses {95-96}) referred to "striving hard in God's cause" (jihad) in the widest sense of the term, embracing both physical and moral efforts and the sacrifice, if need be, of one's possessions and even one's life. While the physical exodus from Mecca to Medina ceased to be obligatory for the believers after the conquest of Mecca in the year 8 H., the spiritual exodus from the domain of evil to that of righteousness continues to be a fundamental demand of Islam: in other words, a person who does not "migrate from evil unto God" cannot be considered a believer - which explains the condemnation, in the next sentence, of all who are remiss in this respect.

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!

  - Muhammad Farooq-i-Azam Malik

When the angels seize the souls of those who have wronged themselves¹- scolding them, 'What do you think you were doing?' they will reply, 'We were oppressed in the land.' The angels will respond, 'Was Allah's earth not spacious enough for you to emigrate?' It is they who will have Hell as their home- what an evil destination!

  - Mustafa Khattab

 This verse refers to some of those who had accepted Islam secretly in Mecca but refused to emigrate to Medina along with the rest of the believers. Some of them were killed in the Battle of Badr when they were rallied by the Meccans to fight against the Muslims. The verse also applies to any Muslim who accepts abuse and refuses to move to another place where they can live with dignity and practice their faith freely.

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;

  - Marmaduke Pickthall

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! ⁶¹⁵

  - Abdullah Yusuf Ali

The immediate occasion for this passage was the question of migration (hijrat) from places where Islam was being persecuted and suppressed. Obviously the duty of Muslims was to leave such places, even if it involved forsaking their homes, and join and strengthen the Muslim community among whom they could live in peace and with whom they could help in fighting the evils around them. But the meaning is wider. Islam does not say: "Resist not evil." On the contrary it requires a constant, unceasing struggle against evil. For such struggle it may be necessary to forsake home and unite and organise and join our brethren in assaulting and overthrowing the fortress of evil. For the Muslim's duty is not only to enjoin good but to prohibit evil. To make our assault we must be prepared to put ourselves in a position from which such assault would be possible, and Allah's earth is spacious enough for the purpose. "Position" includes not only local position, but moral and material position. For example, we must shun evil company where we cannot put it down, but organise a position from which we can put it down.

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:¹²⁵

  - Mohammad Asad

Or: "cannot find the [right] way" - implying that they are helplessly confused and cannot, therefore, grasp this basic demand of Islam; or, alternatively, that the message relating to this demand has not been adequately conveyed and explained to them.

However, those helpless men, women and children who have neither the means to migrate nor strength to escape,

  - Muhammad Farooq-i-Azam Malik

Except helpless men, women, and children who cannot afford a way out-

  - Mustafa Khattab

Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.

  - Marmaduke Pickthall

Except those who are (really) weak and oppressed men women and children who have no means in their power nor (a guide-post) to direct their way. ⁶¹⁶

  - Abdullah Yusuf Ali

If through physical, mental, or moral incapacity, we are unable to fight the good fight, we must nevertheless guard ourselves from it. Allah's gracious Mercy will recognise and forgive our weakness if it is real weakness, and not merely an excuse.

as for them, God may well efface their sin - for God is indeed an absolver of sins, much-forgiving.

  - Mohammad Asad

Allah may pardon them. Allah is the Pardoning, Forgiving.

  - Muhammad Farooq-i-Azam Malik

it is right to hope that Allah will pardon them. For Allah is Ever-Pardoning, All-Forgiving.

  - Mustafa Khattab

As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving.

  - Marmaduke Pickthall

For these there is hope that Allah will forgive: for Allah doth blot out (sins) and forgive again and again.

  - Abdullah Yusuf Ali

And he who forsakes the domain of evil for the sake of God shall find on earth many a lonely road,¹²⁶ 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 is indeed much-forgiving, a dispenser of grace.

  - Mohammad Asad

The word muragham is derived from the noun ragham ("dust") and is connected with the idiomatic expression raghima anfuhu, "his nose was made to cleave to dust", i.e., he became humbled and forced to do something against his will. Thus, muragham denotes "a road by the taking of which one leaves one's people against their will" (Zamakhshari), it being understood that this separation from one's famililar environment involves what is described as muraghamah, the "breaking off [from another]" or the "cutting off from friendly or living communion" (see Lane III, 1113). All this can best be rendered, in the above context, as "a lonely road" - a metaphor of that heartbreaking loneliness which almost always accompanies the first steps of one who sets forth on his "exodus from evil unto God". (Regarding this latter expression, see note [124] above as well as surah {2}, note [203].)

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 Rasool and dies on the way, his reward becomes due and sure with Allah. Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Whoever emigrates in the cause of Allah will find many safe havens and bountiful resources throughout the earth. Those who leave their homes and die while emigrating to Allah and His Messenger- their reward has already been secured with Allah. And Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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 Apostle his reward becomes due and sure with Allah: and Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

AND WHEN you go forth [to war] on earth, you will incur no sin by shortening your prayers¹²⁷ if you have reason to fear that those who are bent on denying the truth might suddenly fall upon you:¹²⁸ for, verily, those who deny the truth are your open foes.

  - Mohammad Asad

Lit., "the prayer": a reference to the five obligatory daily prayers - at dawn, noon, afternoon, after sunset and late in the evening - which may be shortened and combined (the noon prayer with that of the afternoon, and the sunset prayer with that of the late evening) if one is travelling or in actual danger. While the extension of this permission to peaceful travel has been authorized by the Prophet's sunnah, the Qur'an mentions it only in connection with war situations; and this justifies the interpolation, in the opening sentence, of the words "to war". The prayer described in the next verse - with the congregation praying in shifts - is called salat al-khawf ("prayer in danger").

Lit., "might cause you an affliction" - implying, according to almost all the commentators, a sudden attack.

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.

  - Muhammad Farooq-i-Azam Malik

When you travel through the land, it is permissible for you to shorten the prayer¹- 'especially' if you fear an attack by the disbelievers. Indeed, the disbelievers are your sworn enemies.

  - Mustafa Khattab

 Generally, it is permissible for Muslims who are travelling a distance of 85 km or more to shorten their prayers. A four-unit prayer is reduced to two.

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.

  - Marmaduke Pickthall

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. ⁶¹⁷

  - Abdullah Yusuf Ali

Verse 101 gives permission to shorten four Rakat prayers when people are on a journey: verses 102-104 deal with cases when they are in danger at war, in face of the enemy. The shortening of prayers in both cases is further governed as to details by the practice of the Messenger and his Companions. As to journeys, two questions arise: (1) what constitutes a journey for this purpose? (2) is the fear of an attack an essential condition for the shortening of the prayers? As to (1), it is best to leave the matter to discretion, having regard to all the circumstances of the journey, as in the case of the journeys which excuse a fast: see ii. 184, n. 190. The text leaves it to discretion. As to (2), the practice of the Prophet shows that danger is not an essential condition; it is merely mentioned as a possible incident. The Messenger usually shortened the prayers from four Rakats to two Rakats in Zuhr (midday prayer), 'Asr (afternoon prayer) and Ishaa (night prayer): the other two are in any case short, Fajr (morning prayer) having two Rakats and Magrib (evening prayer) having three.

Thus, when thou art among the believers¹²⁹ 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 cover¹³⁰ 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.¹³¹ But it shall not be wrong for you to lay down your arms [while you pray] if you are troubled by rain¹³² or if you are ill; but [always] be fully prepared against danger. Verily, God has readied shameful suffering for all who deny the truth!

  - Mohammad Asad

Lit., "among them". The "thou" in this sentence refers, primarily, to the Prophet and, by implication, to the leader of every group of believers at war with "those who deny the truth".

Lit., "when they have prostrated themselves, let them [i.e., the other group] be behind you". This idomatic expression is not to be taken literally: in classical Arabic usage, the phrase kana min wara'ika (lit., "he was behind thee") signifies "he protected thee" or (in military parlance) "he covered thee", and is not meant to describe the physical relative position of the two persons or groups.

Lit., "turn upon you in one turning".

I.e., if there is a risk of their weapons being damaged by exposure to unfavourable weather conditions, the warriors are exempted from the obligation of keeping their arms with them while praying. This exemption applies, of course, only to such of the soldiers as are in charge of particularly sensitive weapons; and the same applies to the individual cases of illness mentioned in the sequence. It must, however, be remembered that the term matar (lit., "rain") is often used in the Qur'an to denote "an affliction": and if we adopt this meaning, the above phrase could be rendered as "if you suffer from an affliction" - thus allowing for a wide range of possible emergencies.

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.

  - Muhammad Farooq-i-Azam Malik

When you 'O Prophet' are 'campaigning' with them and you lead them in prayer, let one group of them pray with you- while armed. When they prostrate themselves, let the other group stand guard behind them. Then the group that has not yet prayed will then join you in prayer- and let them be vigilant and armed.¹ The disbelievers would wish to see you neglect your weapons and belongings, so they could launch a sweeping assault on you. But there is no blame if you lay aside your weapons when overcome by heavy rain or illness- but take precaution. Indeed, Allah has prepared a humiliating punishment for the disbelievers.

  - Mustafa Khattab

 When the first group prays, the second group stands guard behind them, then the first group withdraws to the back when they finish their prayers and stand guard when the second group moves up to pray.

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.

  - Marmaduke Pickthall

When thou (O Apostle) 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 positions in the rear and let the other party come up which hath not yet prayed and let them pray with thee taking all precautions 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. ⁶¹⁸

  - Abdullah Yusuf Ali

The congregational prayer in danger in face of the enemy rests on the principle that the congregation should be divided into two parties; one party prays while the other watches the enemy, and then the second party comes up to prayers while the first falls back to face the enemy; either party does only one or two Rakats, or about half the congregational prayer; every precaution is taken to prevent a rush by the enemy; even while at prayers armour and arms need not be put off except when rain is likely to cause inconvenience to the wearer and damage to the arms, or when illness or fatigue causes the wearer's strength to fail. Details can be varied according to circumstances, as was actually done by the Prophet at different times.

And when you have finished your prayer remember God - standing and sitting and lying down and when you are once again secure, observe you prayers [fully]. Verily, for all believers prayer is indeed a sacred duty linked to particular times [of day].

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

When the prayers are over, remember Allah- whether you are standing, sitting, or lying down. But when you are secure, establish regular prayers. Indeed, performing prayers is a duty on the believers at the appointed times.

  - Mustafa Khattab

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 hours hath been enjoined on the believers.

  - Marmaduke Pickthall

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. ⁶¹⁹

  - Abdullah Yusuf Ali

It means: "when ye have finished congregational prayers." It allows you to remember Allah individually in any posture possible during the danger. But when the danger is past, the full prayers should be offered at the stated times.

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.

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

Do not falter in pursuit of the enemy- if you are suffering, they too are suffering. But you can hope to receive from Allah what they can never hope for. And Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁶²⁰

  - Abdullah Yusuf Ali

Religion should be a source of strength and not of weakness in all our affairs. If we have to struggle hard and suffer hardships, those without faith have to do the same, with this difference, that the man of Faith is full of hope in Allah, whereas the man without Faith has nothing to sustain him.

BEHOLD, We have bestowed upon thee from on high this divine writ, setting forth the truth, so that thou mayest judge between people in accordance with what God has taught thee.¹³³ Hence, do no contend with those who are false to their trust,

  - Mohammad Asad

The "thou" in this and the following two verses - as well as in verse {113} - refers, on the face of it, to the Prophet; by implication, however, it is addressed to everyone who has accepted the guidance of the Qur'an: this is evident from the use of the plural "you" in verse {109}. Consequently, the attempt on the part of most of the commentators to explain this passage in purely historical terms is not very convincing, the more so as it imposes an unnecessary limitation on an otherwise self-explanatory ethical teaching of general purport.

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;

  - Muhammad Farooq-i-Azam Malik

Indeed, We have sent down the Book to you 'O Prophet' in truth to judge between people by means of what Allah has shown you. So do not be an advocate for the deceitful.

  - Mustafa Khattab

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;

  - Marmaduke Pickthall

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. ⁶²¹

  - Abdullah Yusuf Ali

The Commentators explain this passage with reference to the case of Taima ibn Ubairaq, who was nominally a Muslim but really a Hypocrite, and given to all sorts of wicked deeds. He was suspected of having stolen a set of armour, and when the trial was hot, he planted the stolen property into the house of a Jew, where it was found. The Jew denied the charge and accused Taima, but the sympathies of the Muslim community were with Taima on account of his nominal profession of Islam. The case was brought to the Prophet, who acquitted the Jew according to the strict principle of justice, as "guided by Allah." Attempts were made to prejudice him and deceive him into using his authority to favour Taima. When Taima realized that his punishment was imminent he fled and turned apostate. The general lesson is that the righteous man is faced with all sorts of subtle wiles; the wicked will try to appeal to his highest sympathies and most honourable motives to deceive him and use him as an instrument for defeating justice. He should be careful and cautious, and seek the help of Allah for protection against deception and for firmness in dealing the strictest justice without fear or favour. To do otherwise is to betray a sacred trust; the trustee must defeat all attempts made to mislead him.

but pray God to forgive [them]:¹³⁴ behold, God is indeed much-forgiving, a dispenser of grace.

  - Mohammad Asad

This obviously refers to the hypocrites as well as to the half-hearted followers of the Qur'an spoken of earlier in this surah: both are accused of having betrayed the trust reposed in them, inasmuch as they pretend to have accepted the Qur'anic message but, in reality, are trying to corrupt it (see verse {81}). Since they are already aware of what the Qur'an demands of them and are, nevertheless, bent on evading all real self-surrender to its guidance, there is no use in arguing with them.

seek Allah's forgiveness, surely Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

And seek Allah's forgiveness- indeed, Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful.

  - Marmaduke Pickthall

But seek the forgiveness of Allah; for Allah is Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

Yet do not argue in behalf of those who are false to their own selves:¹³⁵ verily, God does not love those who betray their trust and persist in sinful ways.

  - Mohammad Asad

I.e., "you may ask God to forgive them, but do not try to find excuses for their behaviour". It is significant that the Qur'an characterizes a betrayal of trust, whether spiritual or social, as "being false to oneself" - just as it frequently describes a person who deliberately commits a sin or a wrong (zulm) as "one who sins against himself" or "wrongs himself" (zalim nafsahu)- since every deliberate act of sinning damages its author spiritually.

Do not plead on behalf of those who betray their own souls; Allah does not love the treacherous, sinful.

  - Muhammad Farooq-i-Azam Malik

Do not advocate for those who wrong themselves.¹ Surely Allah does not like those who are deceitful, sinful.

  - Mustafa Khattab

 lit., deceive themselves.

And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.

  - Marmaduke Pickthall

Contend not on behalf of such as betray their own souls: for Allah loveth not one given to perfidy and crime. ⁶²²

  - Abdullah Yusuf Ali

Our souls are a sort of trust with us. We have to guard them against all temptation. Those who surrender to crime or evil, betray that trust. We are warned against being deceived into taking their part, induced either by plausible appearances, or by such incentives to partiality as that they belong to our own people or that some link connects them with us, whereas when we are out to do justice, we must not allow any irrelevant considerations to sway us.

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 beliefs¹³⁶ which He does not approve. And God indeed encompasses [with His knowledge] whatever they do.

  - Mohammad Asad

Lit., "that of belief" (min al-qawl). It is to be remembered that the noun qawl does not denote merely "a saying" or "an utterance" (which is its primary significance): it is also employed tropically to denote anything that can be described as a "conceptual statement" - like an opinion, a doctrine, or a belief - and is often used in this sense in the Qur'an.

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.

  - Muhammad Farooq-i-Azam Malik

They try to hide 'their deception' from people, but they can never hide it from Allah- in Whose presence they plot by night what is displeasing to Him. And Allah is Fully Aware of what they do.

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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. ⁶²³

  - Abdullah Yusuf Ali

The plots of sinners are known fully to Allah, and He can fully circumvent them if necessary, according to the fulness of His wisdom. The word used is: Compass them round.- Muhit: not only does Allah know all about it, but He is all round it: if in His wisdom He allows it, it is not because He has not complete control over it, but because, having it as it were enclosed in a complete circle. He can use it to further His own Plan. Even out of evil He can bring good.

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?

  - Mohammad Asad

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?

  - Muhammad Farooq-i-Azam Malik

Here you are! You 'believers' are advocating for them in this life, but who will 'dare to' advocate for them before Allah on the Day of Judgment? Or who will come to their defence?

  - Mustafa Khattab

Lo! 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?

  - Marmaduke Pickthall

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?

  - Abdullah Yusuf Ali

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:

  - Mohammad Asad

If anyone does evil or wrongs his own soul and then seeks Allah's forgiveness, he will find Allah Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

Whoever commits evil or wrongs themselves then seeks Allah's forgiveness will certainly find Allah All-Forgiving, Most Merciful.

  - Mustafa Khattab

Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful.

  - Marmaduke Pickthall

If anyone does evil or wrongs his own soul but afterwards seeks Allah's forgiveness he will find Allah Oft-Forgiving Most Merciful.

  - Abdullah Yusuf Ali

for he who commits a sin, commits it only to his own hurt;¹³⁷ and God is indeed all-knowing, wise.

  - Mohammad Asad

Lit., "he who earns a sin, earns it only against himself".

Whoever commits a sin, he commits it against his own soul. Allah is knowledgeable, Wise.

  - Muhammad Farooq-i-Azam Malik

And whoever commits a sin- it is only to their own loss. Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise.

  - Marmaduke Pickthall

And if anyone earns sin he earns it against his own soul: for Allah is full of knowledge and wisdom. ⁶²⁴

  - Abdullah Yusuf Ali

Kasaba = to earn, to gain, to work for something valuable, to lay up a provision for the future life. We do a day's labour to earn our livelihood: so in a spiritual sense, whatever good or evil we do in this life, earns us good or evil in the life to come. In verses 110-112 three cases are considered: (1) if we do ill and repent, Allah will forgive; (2) if we do ill and do not repent: thinking that we can hide it, we are wrong; nothing is hidden from Allah, and we shall suffer the full consequences in the life to come, for we can never evade our personal responsibility: (3) if we do ill, great or small, and impute it to another, our original responsibility for the ill remains, but we add to it something else; for we tie round our necks the guilt of falsehood, which converts even our minor fault into a great sin, and in any case brands us even in this life with shame and ignominy.

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.

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

And whoever commits an evil or sinful deed then blames it on an innocent person, they will definitely bear the guilt of slander and blatant sin.

  - Mustafa Khattab

And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime.

  - Marmaduke Pickthall

But if anyone 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.

  - Abdullah Yusuf Ali

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.

  - Mohammad Asad

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.

  - Muhammad Farooq-i-Azam Malik

Had it not been for Allah's grace and mercy, a group of them would have sought to deceive you 'O Prophet'. Yet they would deceive none but themselves, nor can they harm you in the least. Allah has revealed to you the Book and wisdom and taught you what you never knew. Great 'indeed' is Allah's favour upon you!

  - Mustafa Khattab

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.

  - Marmaduke Pickthall

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.

  - Abdullah Yusuf Ali

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:¹³⁸ and unto him who does this out of a longing for God's goodly acceptance We shall in time grant a mighty reward.

  - Mohammad Asad

Lit., "There is no good in much of their secret confabulation (najwa) - excepting him who enjoins...", etc. Thus, secret talks aiming at positive, beneficial ends - for instance, peace negotiations between states or communities - are excepted from the disapproval of "secret confabulations" because premature publicity may sometimes be prejudicial to the achievement of those ends or may (especially in cases where charity is involved) hurt the feelings of the people concerned.

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.

  - Muhammad Farooq-i-Azam Malik

There is no good in most of their secret talks- except those encouraging charity, kindness, or reconciliation between people. And whoever does this seeking Allah's pleasure, We will grant them a great reward.

  - Mustafa Khattab

There is no good in much of their secret conferences save (in) him who enjoineth alms giving 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.

  - Marmaduke Pickthall

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). 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.

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,¹³⁹ and shall cause him to endure hell: and how evil a journey's end!

  - Mohammad Asad

Lit., "him We shall [cause to] turn to that to which he [himself] has turned" - a stress on man's freedom of choice.

Anyone who is hostile to the Rasool 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.

  - Muhammad Farooq-i-Azam Malik

And whoever defies the Messenger after guidance has become clear to them and follows a path other than that of the believers, We will let them pursue what they have chosen, then burn them in Hell- what an evil end!

  - Mustafa Khattab

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!

  - Marmaduke Pickthall

If anyone contends with the Apostle 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!

  - Abdullah Yusuf Ali