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Surah 4. An-Nisaa'

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4:31
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا In tajtaniboo kab a ira m a tunhawna AAanhu nukaffir AAankum sayyi a tikum wanudkhilkum mudkhalan kareem a n
If you avoid the great sins which you have been enjoined to shun, We shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory.40
  - Mohammad Asad

I.e., paradise. However, according to some of the commentators, the expression mudkhal denotes not the place but the manner of "entering" (Razi) - in which case the above phrase may be rendered thus: "We shall cause you to enter [upon your afterlife] in a state of glory".

If you avoid the heinous sins which you have been forbidden, We will do away with your small sins and cause you to enter a place of great honor (paradise).
  - Muhammad Farooq-i-Azam Malik
If you avoid the major sins forbidden to you, We will absolve you of your 'lesser' misdeeds and admit you into a place of honour.1
  - Mustafa Khattab

 i.e., Paradise.

If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate.
  - Marmaduke Pickthall
If ye (but) eschew the most heinous of the things which ye are forbidden to do We shall expel out of you all the evil in you and admit you to a Gate of great honor.
  - Abdullah Yusuf Ali

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4:32
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا Wal a tatamannaw m a fa dd ala All a hu bihi baAA d akum AAal a baAA d in li l rrij a li na s eebun mimm a iktasaboo wali l nnis a i na s eebun mimm a iktasabna wa i saloo All a ha min fa d lihi inna All a ha k a na bikulli shayin AAaleem a n
Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything.
  - Mohammad Asad
Do not envy that Allah has given some of you more than the others. Men will be rewarded according to their deeds and women will be rewarded according to theirs. Ask Allah for His grace. Surely Allah has perfect knowledge of everything.
  - Muhammad Farooq-i-Azam Malik
And do not crave what Allah has given some of you over others. Men will be rewarded according to their deeds and women 'equally' according to theirs. Rather, ask Allah for His bounties. Surely Allah has 'perfect' knowledge of all things.
  - Mustafa Khattab
And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things.
  - Marmaduke Pickthall
And in no wise covet those things in which Allah hath bestowed his gifts more freely on some of you than on others: to men is allotted what they earn and to women what they earn: but ask Allah of His bounty: for Allah hath full knowledge of all things. 542
  - Abdullah Yusuf Ali

Men and women have gifts from Allah-some greater than others. They seem unequal, but we are assured that Allah has allotted them by a scheme by which people receive what they earn. If this does not appear clear in our sight, let us remember that we have no full knowledge but Allah has. We must not be jealous if other people have more than we have-in wealth or position or strength or honour or talent or happiness. Probably things are equalized in the aggregate or in the long run, or equated to needs and merits on a scale which we cannot appraise. If we want more, instead of being jealous or covetous, we should pray to Allah and place before Him our needs. Though He knows all, and has no need of our prayer, our prayer may reveal to ourselves our shortcomings and enable us to deserve more of Allah's bounty or make ourselves fit for it.

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4:33
وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَـٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا Walikullin jaAAaln a maw a liya mimm a taraka alw a lid a ni wa a laqraboona wa a lla th eena AAaqadat aym a nukum fa a toohum na s eebahum inna All a ha k a na AAal a kulli shayin shaheed a n
And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth:41 give them, therefore, their share. Behold, God is indeed a witness unto everything.
  - Mohammad Asad

I.e., wives and husbands (Abu Muslim, as quoted by Razi).

For every parent and relative We have appointed the rightful heirs to inherit what they leave. As for those with whom you have made firm agreements, give them their share. Surely Allah is a Witness to everything.
  - Muhammad Farooq-i-Azam Malik
And We have appointed heirs to what has been left by parents and next of kin. As for those you have made a pledge to, give them their share.1 Surely Allah is a Witness over all things.
  - Mustafa Khattab

 This pledge was a common practice before Islam between friends and allies—taking oaths to inherit each other. This practice came to an end with the revelation of verse 8:75 of the Quran. Although friends and allies do not have a share in inheritance anymore, they still can get some of the estate through bequest.

And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever witness over all things.
  - Marmaduke Pickthall
To (benefit) everyone We have appointed sharers and heirs to property left by parents and relatives. To those also to whom your right hand was pledged give their due portion: for truly Allah is Witness to all things. 543 544
  - Abdullah Yusuf Ali

Mawali, plural of Maula; from the root wala, to be near in place or relationship, to follow, Maula may therefore mean: (1) nearly related, (2) heir, (3) sharer or partner; these three meanings are implied here; (4) neighbour, or friend, or protector, or client (xliv. 44); (5) lord or master (xvi. 76).

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.

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4:34
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّـٰلِحَـٰتُ قَـٰنِتَـٰتٌ حَـٰفِظَـٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّـٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا A l rrij a lu qaww a moona AAal a a l nnis a i bim a fa dd ala All a hu baAA d ahum AAal a baAA d in wabim a anfaqoo min amw a lihim fa al ssa li ha tu q a nit a tun ha fi th a tun lilghaybi bim a h afi th a All a hu wa a ll a tee takh a foona nushoozahunna faAAi th oohunna wa o hjuroohunna fee alma da jiAAi wa i d riboohunna fain a t aAAnakum fal a tabghoo AAalayhinna sabeelan inna All a ha k a na AAaliyyan kabeer a n
MEN SHALL take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter,42 and with what they may spend out of their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded.43 And as for those women whose ill-will44 you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them;45 and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great!
  - Mohammad Asad

Lit., "more on some of them than on the others". - The expression qawwam is an intensive form of qa'im ("one who is responsible for" or "takes care of" a thing or a person). Thus, qama 'ala 'l-mar'ah signifies "he undertook the maintenance of the woman" or "he maintained her" (see Lane VIII, 2995). The grammatical form qawwam is more comprehensive than qa'im, and combines the concepts of physical maintenance and protection as well as of moral responsibility: and it is because of the last-named factor that I have rendered this phrase as "men shall take full care of women".

Lit., "who guard that which cannot be perceived (al-ghayb) because God has [willed it to be] guarded".

The term nushuz (lit., "rebellion" - here rendered as "ill-will") comprises every kind of deliberate bad behaviour of a wife towards her husband or of a husband towards his wife, including what is nowadays described as "mental cruelty"; with reference to the husband, it also denotes "ill-treatment", in the physical sense, of his wife (cf. verse {128} of this surah). In this context, a wife's "ill-will" implies a deliberate, persistent breach of her marital obligations.

It is evident from many authentic Traditions that the Prophet himself intensely detested the idea of beating one's wife, and said on more than one occasion, "Could any of you beat his wife as he would beat a slave, and then lie with her in the evening?" (Bukhari and Muslim). According to another Tradition, he forbade the beating of any woman with the words, "Never beat God's handmaidens" (Abu Da'ud, Nasa'i, Ibn Majah, Ahmad ibn Hanbal, Ibn Hibban and Hakim, on the authority of Iyas ibn 'Abd Allah; Ibn Hibban, on the authority of 'Abd Allah ibn 'Abbas; and Bayhaqi, on the authority of Umm Kulthum). When the above Qur'an-verse authorizing the beating of a refractory wife was revealed, the Prophet is reported to have said: "I wanted one thing, but God has willed another thing - and what God has willed must be best" (see Manar V, 74). With all this, he stipulated in his sermon on the occasion of the Farewell Pilgrimage, shortly before his death, that beating should be resorted to only if the wife "has become guilty, in an obvious manner, of immoral conduct", and that it should be done "in such a way as not to cause pain (ghayr mubarrih)"; authentic Traditions to this effect are found in Muslim, Tirmidhi, Abu Da'ad, Nasa'i and Ibn Majah. On the basis of these Traditions, all the authorities stress that this "beating", if resorted to at all, should be more or less symbolic - "with a toothbrush, or some such thing" (Tabari, quoting the views of scholars of the earliest times), or even "with a folded handkerchief" (Razi); and some of the greatest Muslim scholars (e.g., Ash-Shafi'i) are of the opinion that it is just barely permissible, and should preferably be avoided: and they justify this opinion by the Prophet's personal feelings with regard to this problem.

Men are overseers over women because Allah has given the one more strength than other, and because men are required to spend their wealth for the maintenance of women. Honorable women are, therefore, devoutly obedient and guard in the husband's absence what Allah require them to guard their husband's property and their own honor. As to those women from whom you fear disobedience, first admonish them, then refuse to share your bed with them, and then, if necessary, beat them. Then if they obey you, take no further actions against them and do not make excuses to punish them. Allah is Supremely Great and is aware of your actions.
  - Muhammad Farooq-i-Azam Malik
Men are the caretakers of women, as men have been provisioned by Allah over women and tasked with supporting them financially. And righteous women are devoutly obedient and, when alone, protective of what Allah has entrusted them with.1 And if you sense ill-conduct from your women, advise them 'first', 'if they persist,' do not share their beds, 'but if they still persist,' then discipline them 'gently'.2 But if they change their ways, do not be unjust to them. Surely Allah is Most High, All-Great.
  - Mustafa Khattab

 i.e., their husbands’ honour and wealth.

 Disciplining one’s wife gently is the final resort. The earliest commentators understood that this was to be light enough not to leave a mark, should be done with nothing bigger than a tooth stick, and should not be on the face. Prophet Muḥammad (ﷺ) said to his companions “Do not beat the female servants of Allah.” He said that honourable husbands do not beat their wives, and he himself never hit a woman or a servant. If a woman feels her husband is ill-behaved, then she can get help from her guardian or seek divorce.

Men are in charge of women, because Allah hath men the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High Exalted, Great.
  - Marmaduke Pickthall
Men are the protectors and maintainers of women because Allah has given the one more (strength) than the other and because they support them from their means. Therefore the righteous women are devoutly obedient and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct admonish them (first) (next) refuse to share their beds (and last) beat them (lightly); but if they return to obedience seek not against them means (of annoyance): for Allah is Most High Great (above you all). 545 546 547 548
  - Abdullah Yusuf Ali

Qawwam: one who stands firm in another's business, protects his interests, and looks after his affairs- or it may be, standing firm in his own business, managing affairs, with a steady purpose. Cf. iv. 135.

Or the sentence may be rendered: "and protect (the husband's interests) in his absence, as Allah has protected them." If we take the rendering as in the text, the meaning is: the good wife is obedient and harmonious in her husband's presence, and in his absence guards his reputation and property and her own virtue, as ordained by Allah. If we take the rendering as in the note, we reach the same result in a different way: the good wife, in her husband's absence, remembering how Allah has given her a sheltered position, does everything to justify that position by guarding her own virtue and his reputation and property.

In case of family jars four steps are mentioned, to be taken in that order: (1) perhaps verbal advice or admonition may be sufficient; (2) if not, sex relations may be suspended; (3) if this is not sufficient, some slight physical correction may be administered: but Imam Shafii considers this inadvisable, though permissible, and all authorities are unanimous in deprecating any sort of cruelty, even of the nagging kind, as mentioned in the next clause; (4) if all this fails, a family council is recommended in iv. 35 below.

Temper, nagging, sarcasm, speaking at each other in other people's presence, reverting to past faults which should be forgiven and forgotten,-all this is forbidden. And the reason given is characteristic of Islam. You must live all your life as in the presence of Allah, Who is high above us, but Who watches over us. How petty and contemptible will our little squabbles appear in His presence!

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4:35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَـٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا Wain khiftum shiq a qa baynihim a fa i bAAathoo h akaman min ahlihi wa h akaman min ahlih a in yureed a i s l ah an yuwaffiqi All a hu baynahum a inna All a ha k a na AAaleeman khabeer a n
And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Behold, God is indeed all-knowing, aware.
  - Mohammad Asad
If you fear a breach of marriage between a man and his wife, appoint one arbiter from his family and another from hers; if they wish to reconcile, Allah will create a way of reconciliation between them. Allah is the Knowledgeable, Aware.
  - Muhammad Farooq-i-Azam Malik
If you anticipate a split between them, appoint a mediator from his family and another from hers. If they desire reconciliation, Allah will restore harmony between them. Surely Allah is All-Knowing, All-Aware.
  - Mustafa Khattab
And if ye fear a breech between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware.
  - Marmaduke Pickthall
If ye fear a breach between them twain appoint (two) arbiters one from his family and the other from hers; if they wish for peace Allah will cause their reconciliation: for Allah hath full knowledge and is acquainted with all things. 549
  - Abdullah Yusuf Ali

An excellent plan for settling family disputes, without too much publicity or mud-throwing, or resort to the chicaneries of the law. The Latin countries recognise this plan in their legal systems. It is a pity that Muslims do not resort to it universally, as they should. The arbiters from each family would know the idiosyncracies of both parties, and would be able, with Allah's help to effect a real reconciliation.

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4:36
وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَـٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا Wa o AAbudoo All a ha wal a tushrikoo bihi shayan wabi a lw a lidayni i h s a nan wabi th ee alqurb a wa a lyat a m a wa a lmas a keeni wa a lj a ri th ee alqurb a wa a lj a ri aljunubi wa al ssah ibi bi a ljanbi wa i bni a l ssabeeli wam a malakat aym a nukum inna All a ha l a yu h ibbu man k a na mukht a lan fakhoor a n
AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him.46 And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbour who is a stranger,47 and the friend by your side, and the wayfarer, and those whom you rightfully possess.48 Verily, God does not love any of those who, full of self-conceit, act in a boastful manner;
  - Mohammad Asad

The expression shay'an (here rendered as "in any way") makes it clear that shirk ("the ascribing of divinity to anything beside God") is not confined to a worship of other "deities", but implies also the attribution of divine or quasi-divine powers to persons or objects not regarded as deities: in other words, it embraces also saint-worship, etc.

I.e., "whether he belongs to your own or to another community". That the expression "your own people" (dhu 'l-qurba) refers to the community and not to one's actual relatives is obvious from the fact that "the near of kin" have already been mentioned earlier in this sentence. The Prophet often stressed a believer's moral obligation towards his neighbours, whatever their faith; and his attitude has been summed up in his words, "Whoever believes in God and the Last Day, let him do good unto his neighbour" (Bukhari, Muslim, and other compilations).

According to 'Ali ibn Abi Talib, 'Abd Allah ibn Mas'ud and other Companions, "the friend by your side" (as-sahib bi'l-janb) is one's wife or husband (Tabari). By "those whom you rightfully possess" (lit., "whom your right hands possess") are meant, in this context, slaves of either sex. Since this verse enjoins the "doing of good" towards all people with whom one is in contact, and since the best that can be done to a slave is to free him, the above passage calls, elliptically, for the freeing of slaves (Manar V, 94). See also surah {2}, note [146], as well as 9:60 , where the freeing of human beings from bondage is explicitly mentioned as one of the objectives to which zakah funds are to be dedicated.

Serve Allah and do not commit shirk (associate any partner) with Him, and be good to your parents, kinfolks, orphans, the helpless, near and far neighbors who keep company with you, the travellers in need, and the slaves you own. Allah does not love those who are arrogant and boastful,
  - Muhammad Farooq-i-Azam Malik
Worship Allah 'alone' and associate none with Him. And be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, 'needy' travellers, and those 'bondspeople' in your possession. Surely Allah does not like whoever is arrogant, boastful-
  - Mustafa Khattab
And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and into the neighbor who is of kin (unto you) and the neighbor who is not of kin and the fellow traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful,
  - Marmaduke Pickthall
Serve Allah and join not any partners with Him: and do good to parents kinsfolk orphans those in need neighbors who are near neighbors who are strangers the companion by your side the way-farer (ye meet) and what your right hands possess: for Allah loveth not the arrogant the vainglorious; 550 551 552 553 554
  - Abdullah Yusuf Ali

The essence of Islam is to serve Allah and do good to your fellow-creatures. This is wider and more comprehensive than "Love God and love your neighbour". For it includes duties to animals as our fellow-creatures, and emphasises practical service rather than sentiment.

Neighbours who are near: that is, in local situation as well as intimate relationships, just as neighbours who are strangers includes those whom we do not know or who live away from us.

The Companion by your side may be your intimate friends and associates, just as the way-farer you meet may be a casual acquaintance on your travels. This last is much wider than the "stranger within your gate."

What your right hands possess: For the meaning of the phrase see n. 537 above.

Real deeds of service and kindness proceed, not from showing off or from a superior sort of condescension (cf. "White Man's Burden"), but from a frank recognition of our own humility and the real claims, before Allah, of all our fellow-creatures. For in our mutual needs we are equal before Allah, or perhaps the best of us (as the world sees us) may be worse than the worst of us (from the same point of view).

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4:37
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ عَذَابًا مُّهِينًا Alla th eena yabkhaloona wayamuroona a l nn a sa bi a lbukhli wayaktumoona m a a t a humu All a hu min fa d lihi waaAAtadn a lilk a fireena AAa tha ban muheen a n
[nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth.
  - Mohammad Asad
who are themselves stingy and enjoin others to be stingy, who hide the bounties which Allah has bestowed on them. For such unbelievers We have prepared a disgraceful punishment.
  - Muhammad Farooq-i-Azam Malik
those who are stingy, promote stinginess among people, and withhold Allah's bounties. We have prepared for the disbelievers a humiliating punishment.
  - Mustafa Khattab
Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom;
  - Marmaduke Pickthall
(Nor) those who are niggardly or enjoin niggardliness on others or hide the bounties which Allah hath bestowed on them; for We have prepared for those who resist faith a punishment that steeps them in contempt. 555 556
  - Abdullah Yusuf Ali

Arrogance is one reason why our deeds of love and kindness do not thrive. Another is niggardliness or selfishness. Allah does not love either the one or the other, for they both proceed from want of love of Allah, or faith in Allah. Niggardly is the worldly wise man who not only refuses to spend himself in service, but by example and precept prevents others from doing so, as otherwise he would be made odious by comparison, before his fellow-creatures. So he either makes a virtue of his caution, or hides the gifts which have been given him-wealth, position, talent, etc.

Note how the punishment fits the crime. The niggard holds other people in contempt, and in doing so, becomes himself contemptible.

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4:38
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَـٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا Wa a lla th eena yunfiqoona amw a lahum ri a a a l nn a si wal a yuminoona bi A ll a hi wal a bi a lyawmi al a khiri waman yakuni a l shshay ta nu lahu qareenan fas a a qareen a n
And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soul-mate has he!49
  - Mohammad Asad

An allusion to 2:268 , where Satan is spoken of as "threatening you with the prospect of poverty and bidding you to be niggardly", the implication being that those who obey him "have Satan for their soul-mate (qarin)". For the derivation of this term, see note [24] on 41:25 .

Similarly, Allah does not like those who spend their wealth to show off to the people, believing neither in Allah nor in the Last Day. In fact the one who chooses Shaitan as his companion has chosen a very evil companion!
  - Muhammad Farooq-i-Azam Malik
Likewise for those who spend their wealth to show off and do not believe in Allah or the Last Day. And whoever takes Satan as an associate- what an evil associate they have!
  - Mustafa Khattab
And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he.
  - Marmaduke Pickthall
(Nor) those who spend of their substance to be seen of men but have no faith in Allah and the Last Day: if any take the Evil One for their intimate what a dreadful intimate he is! 557
  - Abdullah Yusuf Ali

A fault opposed to niggardliness, and equally opposed to true Charity, is to spend lavishly to be seen of men. It is mere hypocrisy: there is no love in it, either for Allah or for man.

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4:39
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ ۚ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا Wam atha AAalayhim law a manoo bi A ll a hi wa a lyawmi al a khiri waanfaqoo mimm a razaqahumu All a hu wak a na All a hu bihim AAaleem a n
And what would they have to fear50 if they would but believe in God and the Last Day, and spend [in His way] out of what God has granted them as sustenance - since God has indeed full knowledge of them?
  - Mohammad Asad

Lit., "what is it that would be upon them". This seems to be a reference to the oft-repeated Qur'anic statement that those who believe in God and live righteously "need have no fear" (la khawf 'alayhim - lit., "no fear [shall be] upon them").

What harm would they have suffered if they had believed in Allah and the Last Day and spent in charity out of what Allah had given them? Allah Knows them all.
  - Muhammad Farooq-i-Azam Malik
What harm could have come to them if they had believed in Allah and the Last Day and donated from what Allah has provided for them? And Allah has 'perfect' knowledge of them.
  - Mustafa Khattab
What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them ( and all they do)?
  - Marmaduke Pickthall
And what burden were it on them if they had faith in Allah and in the Last Day and they spent out of what Allah hath given them for sustenance? For Allah hath full Knowledge of them. 558
  - Abdullah Yusuf Ali

Sustenance: physical, intellectual, spiritual-everything pertaining to life and growth. Our being is from Allah, and we must therefore spend ourselves freely for Allah. How can it be a burden? It is merely a response to the demand of our own healthy nature.

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4:40
إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَـٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا Inna All a ha l a ya th limu mithq a la th arratin wain taku h asanatan yu da AAifh a wayuti min ladunhu ajran AAa th eem a n
Verily, God does not wrong [anyone] by as much as an atom's weight; and if there be a good deed, He will multiply it, and will bestow out of His grace51 a mighty reward.
  - Mohammad Asad

Lit., "from Himself" - i.e., far in excess of what the doer of good may have merited.

Rest assured that Allah does not wrong anyone even by an atom's weight. If someone does a good deed He increases it many fold and also gives an extra great reward on His own.
  - Muhammad Farooq-i-Azam Malik
Indeed, Allah never wrongs 'anyone'- even by an atom's weight.1 And if it is a good deed, He will multiply it many times over and will give a great reward out of His grace.
  - Mustafa Khattab

 lit., the smallest particle of dust (ⱬarrah).

Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward.
  - Marmaduke Pickthall
Allah is never unjust in the least degree: if there is any good (done) He doubleth it and giveth from His own presence a great reward. 559
  - Abdullah Yusuf Ali

Any little good of our own comes from the purity of our heart. Its results in the world are doubled and multiplied by Allah's grace and mercy; but an even greater reward comes from Him: His good pleasure, which brings us nearer to Him.

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4:41
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَهِيدًا Fakayfa i tha jin a min kulli ommatin bishaheedin wajin a bika AAal a h a ol a i shaheed a n
How, then, [will the sinners fare on Judgment Day,] when We shall bring forward witnesses from within every community,52 and bring thee [O Prophet] as witness against them?
  - Mohammad Asad

I.e., the earlier apostles, of whom every community or civilization has had a share.

Just imagine how they will feel when We shall bring a witness from every nation and call upon you , O Muhammad, to testify against them?
  - Muhammad Farooq-i-Azam Malik
So how will it be when We bring a witness from every faith-community and bring you 'O Prophet' as a witness against yours?
  - Mustafa Khattab
But how (will it be with them) when we bring of every people a witness, and We bring thee (O Muhammad) a witness against these?
  - Marmaduke Pickthall
How then if We brought from each people a witness and We brought thee as a witness against these people! 560
  - Abdullah Yusuf Ali

Each Prophet and Leader is a witness for his People and his contemporaries-for those who accept Allah, and against those who reject Him.

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4:42
يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا Yawmai th in yawaddu alla th eena kafaroo waAAa s awoo a l rrasoola law tusaww a bihimu alar d u wal a yaktumoona All a ha h adeeth a n
Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them:53 but they shall not [be able to] conceal from God anything that has happened.
  - Mohammad Asad

Lit., "become level with them". The term "the apostle" is probably used here in its generic sense, and refers to all the apostles who preached God's message at one time or another.

On that Day (the Day of Judgement) those who rejected faith and disobeyed the Rasool will wish that they were levelled with earth; for they will not be able to hide a single word from Allah!
  - Muhammad Farooq-i-Azam Malik
On that Day, those who denied 'Allah' and disobeyed the Messenger will wish they were reduced to dust. And they will never be able to hide anything from Allah.1
  - Mustafa Khattab

 Prophet Muḥammad (ﷺ) asked one of his companions, ’Abdullah ibn Mas’ûd, to recite some verses of the Quran for him because he loved to hear it from someone other than himself. ’Abdullah recited from the beginning of this sûrah until he reached verse  42. When he was told he may stop, ’Abdullah said he looked at the face of Prophet (ﷺ) and saw tears rolling down his cheeks.

On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah.
  - Marmaduke Pickthall
On that day those who reject faith and disobey the Apostle will wish that the earth were made one with them: but never will they hide a single fact from Allah! 561
  - Abdullah Yusuf Ali

Those who reject Allah's message will wish, when their eyes are opened, that they were reduced to dust, for existence itself will be agony to them. They might like to hide in the dust, but nothing is hidden from Allah. All their past will stand out clear before Him.

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4:43
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَـٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا Y a ayyuh a alla th eena a manoo l a taqraboo a l ss al a ta waantum suk a r a h att a taAAlamoo m a taqooloona wal a junuban ill a AA a biree sabeelin h att a taghtasiloo wain kuntum mar da aw AAal a safarin aw j a a a h adun minkum mina algh a i t i aw l a mastumu a l nnis a a falam tajidoo m a an fatayammamoo s aAAeedan t ayyiban fa i msa h oo biwujoohikum waaydeekum inna All a ha k a na AAafuwwan ghafoor a n
0 YOU who have attained to faith! Do not attempt to pray while you are in a state of drunkenness,54 [but wait] until you know what you are saying; nor yet [while you are] in a state requiring total ablution,55 until you have bathed - except if you are travelling [and are unable to do so]. But if you are ill, or are travelling, or have just satisfied a want of nature,56 or have cohabited with a woman, and can find no water - then take resort to pure dust, passing [therewith] lightly over your face and your hands.57 Behold, God is indeed an absolver of sins, much-forgiving.
  - Mohammad Asad

The reference to prayer at this place arises from the mention, in the preceding verses, of the Day of Judgment, when man will have to answer before God for what he did during his life in this world: for it is in prayer that man faces God, spiritually, during his earthly life, and reminds himself of his responsibility towards the Creator. As regards the prohibition of attempting to pray "while in a state of drunkenness", some of the commentators assume that this ordinance represented the first stage of the total prohibition of intoxicants, and has been, consequently, "abrogated" by the promulgation of the law of total abstinence from all intoxicants ( 5:90 ). However, quite apart from the fact that the doctrine of "abrogation" is entirely untenable (see surah {2}, note [87]), there is no warrant whatever for regarding the above verse as a "first step" which has become redundant, as it were, after total prohibition was ordained. It is, of course, true that the Qur'an forbids the use of intoxicants at all times, and not merely at the time of prayer; but since "man has been created weak" ( 4:28 ), his lapse from the way of virtue is always a possibility: and it is to prevent him from adding the sin of praying while in a state of drunkenness to the sin of using intoxicants as such that the above verse was promulgated. Moreover, the expression "while you are in a state of drunkenness (sukara)" does not apply exclusively to alcoholic intoxication, since the term sukr, in its wider connotation, signifies any state of mental disequilibrium which prevents man from making full use of his intellectual faculties: that is to say, it can apply also to a temporary clouding of the intellect by drugs or giddiness or passion, as well as to the state metaphorically described as "drunk with sleep" - in brief, to any condition in which normal judgment is confused or suspended. And because the Qur'an insists throughout on consciousness as an indispensable element in every act of worship, prayer is permitted only when man is in full possession of his mental faculties and "knows what he is saying".

I.e., after sexual intercourse. The term junub (rendered by me as "in a state requiring total ablution") is derived from the verb janaba, "he made [a thing] remote", and signifies one's "remoteness" from prayer because of immersion in sexual passion.

Lit., "if one of you comes from the place in which one satisfies...", etc.

This symbolic ablution, called tayammum, consists in touching the earth, or anything supposed to contain dust, with the palms of one's hands and then passing them lightly over face and hands. Whenever water is not within reach - or cannot be used because of illness - the tayammum takes the place of both the total ablution after sexual intercourse (ghusl) and the partial ablution before prayers (wudu').

O believers! Do not offer your Salah when you are drunk until you know what you are saying; nor after seminal emission, except when you are travelling, unless you wash your whole body. If you are sick, or on a journey, or one of you has used the toilet, or has had contact with women (sexual relation with wives) and can find no water, then make Tayammum: take some clean earth and rub your faces and hands with it. Allah is Lenient, Forgiving.
  - Muhammad Farooq-i-Azam Malik
O believers! Do not approach prayer while intoxicated1 until you are aware of what you say, nor in a state of 'full' impurity2- unless you merely pass through 'the mosque'- until you have bathed. But if you are ill, on a journey, or have relieved yourselves, or been intimate with your wives and cannot find water, then purify yourselves with clean earth, wiping your faces and hands.3 And Allah is Ever-Pardoning, All-Forgiving.
  - Mustafa Khattab

 Intoxicants were prohibited in the Quran in three stages: 2:219, 4:43, and finally 5:90-91.

 i.e., after sexual intercourse or a wet dream.

 This ruling is called tayammum or ‘dry ablution.’ If someone cannot find water or is unable to use it because of illness or cold weather, then they are allowed to touch clean earth, sand, etc. with the palms of their hands once then blow in their hands and wipe over their face and hands.

O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, than go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving.
  - Marmaduke Pickthall
O ye who believe! approach not prayers with a mind befogged until ye can understand all that ye say nor in a state of ceremonial impurity (except when travelling on the road) until after washing your whole body if ye are ill or on a journey or one of you cometh from offices of nature or ye have been in contact with women and ye find no water then take for yourselves clean sand or earth and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. 562 563
  - Abdullah Yusuf Ali

The reference is either to a state of intoxication or to a dazed state of mind on account of drowsiness or some other cause. Or perhaps both are implied. Before the prohibition of intoxicants altogether was promulgated, it was at least unbecoming that people should come to prayers in such a state. For prayers it is only right that we should collect our whole minds and approach Allah in a spirit of reverence.

The strictest cleanliness and purity of mind and body are required, especially at the time of prayer. But there are circumstances when water for ablutions is not easily obtainable, especially in the dry conditions of Arabia, and then washing with dry sand or clean earth is recommended. Four such circumstances are mentioned: the two last when washing is specially required; the two first when washing may be necessary, but it may not be easy to get water. For a man, when he is ill, cannot walk out far to get water, and a man on a journey has no full control over his supplies. In all four cases, where water cannot be got, cleaning with dry sand or dry earth is recommended. This is called Tayammum.

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4:44
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يَشْتَرُونَ ٱلضَّلَـٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ Alam tara il a alla th eena ootoo na s eeban mina alkit a bi yashtaroona a l dd al a lata wayureedoona an ta d illoo a l ssabeel a
ART THOU NOT aware of those who, having been granted their share of the divine writ,58 now barter it away for error, and want you [too] to lose your way
  - Mohammad Asad

The people referred to are the followers of the Bible. Thus, after having touched in the preceding verse upon the question of prayer, the Qur'an resumes its cardinal theme: man's responsibility for his actions and, in particular, for the manner in which he responds to the guidance offered to him through God's revelations.

Have you not considered the case of those to whom a portion of the Book was given? They purchased error for themselves and wish to see you lose the Right Way.
  - Muhammad Farooq-i-Azam Malik
Have you 'O Prophet' not seen those who were given a portion of the Scriptures yet trade it for misguidance and wish to see you deviate from the 'Right' Path?
  - Mustafa Khattab
Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way?
  - Marmaduke Pickthall
Hast thou not turned thy vision to those who were given a portion of the Book? They traffic in error and wish that ye should lose the right path. 564
  - Abdullah Yusuf Ali

Cf. iii. 23 and n. 366.

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4:45
وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا Wa A ll a hu aAAlamu biaAAd a ikum wakaf a bi A ll a hi waliyyan wakaf a bi A ll a hi na s eer a n
But God knows best who are your enemies: and none can befriend as God does, and none can give succour as God does.
  - Mohammad Asad
Allah knows your enemies very well. Sufficient is Allah to protect you, and Sufficient is Allah to help you.
  - Muhammad Farooq-i-Azam Malik
Allah knows best who your enemies are! And Allah is sufficient as a Guardian, and He is sufficient as a Helper.
  - Mustafa Khattab
Allah knoweth best (who are) your enemies. Allah is sufficient as a Friend, and Allah is sufficient as a Helper.
  - Marmaduke Pickthall
But Allah hath full knowledge of your enemies: Allah is enough for a protector and Allah is enough for a Helper.
  - Abdullah Yusuf Ali

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