Surah 4. An-Nisaa'

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.

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.

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.

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.

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.

But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof.¹⁰⁵ Verily, God keeps count indeed of all things.

  - Mohammad Asad

Lit., "greet with better than it, or return it". In the above context, this obviously refers to an offer of peace by people with whom the believers are at war as well as to individual persons who, while possibly belonging to the enemy, have, to all outward appearances, peaceful intentions. In accordance with the injunctions, "if they incline to peace, incline thou to it as well" ( 8:61 ), and "if they desist [from fighting], then all hostility shall cease" ( 2:193 ), the believers are obliged to make peace with an enemy who makes it clear that he wants to come to an equitable understanding; similarly, they must show every consideration to individual persons from among the enemies who do not actively participate in the hostilities (see also verse {94} of this surah).

When anyone greets you in a courteous manner, let your greetings be better than his - or at least return the same. Allah keeps account of everything.

  - Muhammad Farooq-i-Azam Malik

And when you are greeted, respond with a better greeting or at least similarly. Surely Allah is a 'vigilant' Reckoner of all things.

  - Mustafa Khattab

When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things.

  - Marmaduke Pickthall

When a (courteous) greeting is offered you meet it with a greeting still more courteous (at least) of equal courtesy. Allah takes careful account of all things. ⁶⁰⁵

  - Abdullah Yusuf Ali

The necessary correlative to the command to fight in a good cause is the command to cultivate sweetness and cordiality in our manners at all times. For fighting is an exceptional necessity while the sweetness of daily human intercourse is a normal need. Further, we give kindness and courtesy without asking, and return it if possible in even better terms than we received, or at least in equally courteous terms. For we arc all creatures of One God, and shall be brought together before Him.

God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God's?

  - Mohammad Asad

Allah! There is no god besides Him. He will certainly gather you all together on the Day of Resurrection; there is no doubt in it, and who can be more truthful in his words than Allah?

  - Muhammad Farooq-i-Azam Malik

Allah, there is no god 'worthy of worship' except Him. He will certainly gather 'all of' you together on the Day of Judgment- about which there is no doubt. And whose word is more truthful than Allah's?

  - Mustafa Khattab

Allah! There is no God save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah?

  - Marmaduke Pickthall

Allah! there is no god but He: of a surety He will gather you together against the Day of Judgment about which there is no doubt. And whose word can be truer than Allah's?

  - Abdullah Yusuf Ali

How, then, could you be of two minds¹⁰⁶ about the hypocrites, seeing that God [Himself] has disowned them because of their guilt?¹⁰⁷ Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way?

  - Mohammad Asad

Lit., "two parties".

Lit., "seeing that God has thrown them back in result of what they have earned". There are various conjectures, almost all of them of a historical nature, as to the identity of these hypocrites. Some of the commentators think that the verse refers to the hypocrites at Medina in the early years after the hijrah; others (e.g., Tabari) prefer the view expressed by Ibn 'Abbas, according to whom this refers to certain people of Mecca who, before the hijrah, outwardly accepted Islam but secretly continued to support the pagan Quraysh. It seems to me, however, that there is no need to search after "historical" interpretations of the above verse, since it can easily be understood in general terms. The preceding verse speaks of God, and stresses His oneness and the obvious truth inherent in His revealed message, as well as the certainty of judgment on Resurrection Day. "How, then," continues the argument, "could you be of two minds regarding the moral stature of people who go so far as to pay lip-service to the truth of God's message and are, nevertheless, not willing to make a sincere choice between right and wrong?"

What is the matter with you, why are you divided into two groups concerning the hypocrites, while Allah has cast them off on account of their misdeeds? Do you wish to guide those whom Allah has confounded? Whomever Allah has confounded you cannot find a way for them to be guided.

  - Muhammad Farooq-i-Azam Malik

Why are you 'believers' divided into two groups regarding the hypocrites while Allah allowed them to regress 'to disbelief' because of their misdeeds? Do you wish to guide those left by Allah to stray? And whoever Allah leaves to stray, you will never find for them a way.

  - Mustafa Khattab

What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muhammad) canst not find a road.

  - Marmaduke Pickthall

Why should ye be divided into two parties about the hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the way? For those whom Allah hath thrown out of the way never shalt thou find the way. ⁶⁰⁶

  - Abdullah Yusuf Ali

When the desertion of the Hypocrites at Uhud nearly caused a disaster to the Muslim cause there was great feeling among the Muslims of Madinah against them. One party wanted to put them to the sword: another to leave them alone. The actual policy pursued avoided both extremes, and was determined by these verses. It was clear that they were a danger to the Muslim community if they were admitted into its counsels, and in any case they were a source of demoralisation. But while every caution was used, no extreme measures were taken against them. On the contrary, they were given a chance of making good. If they made a sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct purged their previous cowardice, and their sincerity entitled them to be taken back. But if they deserted the Muslim community again, they were treated as enemies, with the additional penalty of desertion which is enforced by all nations actually at war. Even so, a humane exception was made in the two cases specified in iv. 90.

They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil¹⁰⁸ for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them¹⁰⁹ for your ally or giver of succour,

  - Mohammad Asad

See surah {2}, note [203], as well as note [124] of this surah.

I.e., any of those who have not "forsaken the domain of evil" and are wavering between belief and disbelief.

Their real wish is to see that you become a disbeliever, as they themselves have disbelieved, so that you may become exactly like them. So you should not take friends from their ranks unless they immigrate in the way of Allah; and if they do not, seize them and kill them wherever you find them, and do not take any of them as protectors or helpers.

  - Muhammad Farooq-i-Azam Malik

They wish you would disbelieve as they have disbelieved, so you may all be alike. So do not take them as allies unless they emigrate in the cause of Allah. But if they turn away, then seize them and kill them wherever you find them, and do not take any of them as allies or helpers,¹

  - Mustafa Khattab

 The verse discusses a group of people who nominally became Muslims and secretly supported the enemies of Muslims. For those hypocrites to prove their loyalty, they were commanded to emigrate and join the ranks of the believers, or they would be considered enemies.

They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them,

  - Marmaduke Pickthall

They but wish that ye should reject faith as they do and thus be on the same footing (as they): but take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. ⁶⁰⁷

  - Abdullah Yusuf Ali

Flee: the verbal form which the noun hijrat is derived. Bukhari interprets this rightly as fleeing from all that is forbidden. This would include hijrat in the technical sense of leaving a place in which the practice of religion is not allowed. But it is more general. In time of war, if a man is willing to submit to discipline and refrain from infringing orders issued, he has proved his fidelity and may be treated as a member of the community at war. On the other hand if he by false pretences comes into the inner counsels merely to betray them, he may rightly be treated as a traitor or deserter and be punished for his treason or desertion; or if he escapes, he can be treated as an enemy and is entitied to no mercy. He is worse than an enemy: he has claimed to be of you in order to spy on you, and been all the time helping the enemy.

unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you.¹¹⁰ Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them.¹¹¹

  - Mohammad Asad

Lit., "if God had so willed, He would indeed have given them power over you, whereupon...", etc. - implying that only the lack of requisite power, and not true good will, causes them to refrain from making war on the believers.

Lit., "God has given you no way against them": a reference to the ordinance laid down in verse {86} above.

The exception to this is for those who take refuge with your allies or come over to you because their hearts restrain them both from fighting against you and from fighting against their own people. If Allah had wanted, He would have given them power over you and they might easily have fought against you; therefore, if they withdraw from you and cease their hostility and offer you peace, in that case Allah has not granted you permission to fight against them.

  - Muhammad Farooq-i-Azam Malik

except those who are allies of a people you are bound with in a treaty or those wholeheartedly opposed to fighting either you or their own people. If Allah had willed, He would have empowered them to fight you. So if they refrain from fighting you and offer you peace, then Allah does not permit you to harm them.

  - Mustafa Khattab

Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.

  - Marmaduke Pickthall

Except those who join a group between whom and you there is a treaty (of peace) or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased He could have given them power over you and they would have fought you: therefore if they withdraw from you but fight you not and (instead) send you (guarantees of) peace then Allah hath opened no way for you (to war against them). ^{608 609}

  - Abdullah Yusuf Ali

Except: the exception refers to "seize them and slay them", the death penalty for repeated desertion. Even after such desertion, exemption is granted in two cases. One is where the deserter took asylum with a tribe with whom there was a treaty of peace and amity. Presumably such a tribe (even though outside the pale of Islam) might be trusted to keep the man from fighting against the forces of Islam-in the modern phrase, to disarm him and render him harmless. The second case for exemption is where the man from his own heart desires never to take up arms against Islam, though he does not wish to join the forces of Islam, to fight against a hostile tribe (perhaps his own) fighting against Islam. But he must make a real approach, giving guarantees of his sincerity. In the modern phrase he would be "on parole". But this provision is much milder than that in modern military codes, which grant the privilege only to enemy prisoners, not to those who have deserted from the army granting them parole. The Hypocrites were in that position, but humanity as well as policy treated them with great leniency.

Approach or come: refers not to the physical act of coming, but to the mental attitude: the heart is mentioned for sincerity. When they sincerely promise not to fight against you, do not pursue them. Remember that if they had fought against you, your difficulties would have been increased. Their neutrality itself may be a great advantage to you. So long as you are satisfied that they are sincere and their acts support their declarations of peace with you, you should not consider yourself justified in pursuing them and warring against them.

You will find [that there are] others who would like to be safe from you as well as safe from their own folk, [but who,] whenever they are faced anew with temptation to evil, plunge into it headlong.¹¹² Hence, if they do not let you be, and do not offer you peace, and do not stay their hands, seize them and slay them whenever you come upon them: for it is against these that We have clearly empowered you [to make war].¹¹³

  - Mohammad Asad

Lit., "whenever they are returned to temptation (fitnah), they are thrown back into it", or, "thrown headlong into it".

Lit., "that We have given you clear authority (sultan)" - a solemn reiteration of the ordinance which permits war only in self-defence (cf. 2:190 ff. as well as the corresponding notes [167] and [168]).

You will find other hypocrites who wish to be safe from you as well as from their own people; but who would plunge into mischief whenever they get an opportunity. Therefore if they do not keep distance from you and neither offer you peace, nor cease their hostilities against you, you may seize them and kill them wherever you find them, against such people We give you absolute authority.

  - Muhammad Farooq-i-Azam Malik

You will find others who wish to be safe from you and their own people. Yet they cannot resist the temptation 'of disbelief or hostility'. If they do not keep away, offer you peace, or refrain from attacking you, then seize them and kill them wherever you find them. We have given you full permission over such people.

  - Mustafa Khattab

Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant.

  - Marmaduke Pickthall

Others you will find that wish to gain your confidence as well as that of their people: every time they are sent back to temptation they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands seize them and slay them. Wherever ye get them: in their case We have provided you with a clear argument against them. ⁶¹⁰

  - Abdullah Yusuf Ali

As opposed to the two classes of deserters to whom clemency may be shown, there is a class which is treacherous and dangerous and cannot be left alone. They try to win your confidence, and are all the time in the confidence of the enemy. Every time they get a chance, they succumb to the temptation of double-dealing. The best way of dealing with them is to treat them as open enemies. Keep them not in your midst. If they give you guarantees of peace and do not actually fight against you, well and good. If not, they are deserters actively fighting in the ranks of the enemy. They have openly given you proof, and you can fairly seize and slay them in war as deserters and enemies.

AND IT IS not conceivable that a believer should slay another believer, unless it be by mistake.¹¹⁴ And upon him who has slain a believer by mistake there is the duty of freeing a believing soul from bondage and paying an indemnity to the victim's relations,¹¹⁵ unless they forgo it by way of charity. Now if the slain, while himself a believer, belonged to a people who are at war with you,¹¹⁶ [the penance shall be confined to] the freeing of a believing soul from bondage; whereas, if he belonged to a people to whom you are bound by a covenant, [it shall consist of] an indemnity to be paid to his relations in addition to the freeing of a believing soul from bondage.¹¹⁷ And he who does not have the wherewithal shall fast [instead] for two consecutive months.¹¹⁸ [This is] the atonement ordained by God: and God is indeed all-knowing, wise.

  - Mohammad Asad

On the strength of this verse, read in conjunction with verse {93}, some of the Mu'tazilite scholars are of the opinion that a believer who deliberately kills another believer must be considered an unbeliever (Razi). This does not, of course, apply to the execution of a death sentence passed in due process of law.

Lit., "his people" - i.e., the heirs or dependents of the victim. The "freeing of a believing soul from bondage", mentioned three times in this verse, refers in the first instance to persons who have been taken captive in war (cf. surah {8}, note [72]) But see also note [5] on 58:3 .

Lit., "who are hostile to you" - implying that they are in an actual state of war.

This relates to cases where the victim is a non-Muslim belonging to a people with whom the Muslims have normal, peaceful relations; in such cases the penalty is the same as that imposed for the killing, under similar circumstances, of a fellow-believer.

I.e., in the way prescribed for fasting during the month of Ramadan (see {2:183-187}). This alleviation applies to a person who cannot afford to pay the indemnity and/or purchase the freedom of a slave (Razi), or cannot find a slave to be freed, as may be the case in our times (Manar V, 337).

It is not befitting for a believer to kill a believer except by accident, and whoever accidently kills a believer, he is commanded to free a believing slave and pay bloodwit to the family of the victim, unless they forgo it as a charity. If the victim is from a hostile nation, then the freeing of a believing slave is enough, but if he belonged to a nation with whom you have a treaty, then bloodwit must be paid to his family along with the freeing of a believing slave. Those who do not have the means (bloodwit and or a slave) must fast two consecutive months: a method of repentance provided by Allah. Allah is the Knowledgeable, Wise.

  - Muhammad Farooq-i-Azam Malik

It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim's family- unless they waive it charitably. But if the victim is a believer from a hostile people, then a believing slave must be freed. And if the victim is from a people bound with you in a treaty, then blood-money must be paid to the family along with freeing a believing slave. Those who are unable, let them fast two consecutive months- as a means of repentance to Allah. And Allah is All-Knowing, All-Wise.

  - Mustafa Khattab

It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise.

  - Marmaduke Pickthall

Never should a believer kill a believer; but (if it so happens) by mistake (compensation is due): if one (so) kills a believer it is ordained that he should free a believing slave and pay compensation to the deceased's family unless they remit it freely. If the deceased belonged to a people at war with you and he was a believer the freeing of a believing slave (is enough). If he belonged to a people with whom ye have a treaty of mutual alliance compensation should be paid to his family and a believing slave be freed. For those who find this beyond their means (is prescribed) a fast for two months running: by way of repentance to Allah: for Allah hath all knowledge and all wisdom. ⁶¹¹

  - Abdullah Yusuf Ali

Life is absolutely sacred in the Islamic Brotherhood. But mistakes will sometimes happen, as did happen in the melee at Uhud, when some Muslims were killed (being mistaken for the enemy) by Muslims. There was no guilty intention: therefore there was no murder. But all the same, the family of the deceased was entitled to compensation unless they freely remitted it, and in addition it was provided that the unfortunate man who made the mistake should free a believing slave. Thus a deplorable mistake was made the occasion for winning the liberty of a slave who was a Believer, for Islam discountenances slavery. The compensation could only be paid if the deceased belonged to a Muslim society or to some people at peace with the Muslim society. Obviously it could not be paid if, though the deceased was a Believer, his people were at war with the Muslim society: even if his people could be reached, it is not fair to increase the resources of the enemy. If the deceased was himself an enemy at war, obviously the laws of war justify his being killed in warfare unless he surrendered. If the man who took life unintentionally has no means from which to free a believing slave or to give compensation, he must still by an act of strict self-denial (fasting for two whole months running) show that he is cognizant of the grave nature of the deed he has done and sincerely repentant. I take this to apply to all three cases mentioned: that is, where a Believer killed a Believer unintentionally and the deceased (1) belonged to the same community as you, or (2) belonged to a community at war with you, or (3) belonged to a community in alliance with you.

But whoever deliberately slays another believer, his requital shall be hell, therein to abide; and God will condemn him, and will reject him, and will prepare for him awesome suffering.

  - Mohammad Asad

Whoever kills a believer intentionally, his punishment is hell to live therein forever. He shall incur the wrath of Allah, Who will lay His curse on him and prepare for him a woeful punishment.

  - Muhammad Farooq-i-Azam Malik

And whoever kills a believer intentionally, their reward will be Hell- where they will stay indefinitely.¹ Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.

  - Mustafa Khattab

 If a Muslim commits a major sin (such as intentional killing or adultery) and dies without repenting, they will be punished in Hell according to the severity or magnitude of the sin, then eventually be taken out of Hell. No Muslim will stay in Hell forever.

Whoso slayeth a believer of set purpose, his reward is Hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.

  - Marmaduke Pickthall

If a man kills a believer intentionally his recompense is Hell to abide therein (for ever): and the wrath and the curse of Allah are upon him and a dreadful penalty is prepared for him. ⁶¹²

  - Abdullah Yusuf Ali

What is mentioned here is the punishment in the Hereafter. The legal consequences, enforceable by human society, are mentioned in ii. 178, under the rules of Qisas. That is, a life should be taken for a life destroyed, but this should be on a scale of equality: a single murder should not commit a whole tribe to a perpetual blood-feud, as in the days of ignorance. But if the heirs of the man slain accept reasonable compensation, this should be accepted, and the taking of a life for a life should be put a stop to. This course leads to the saving of life, and is commanded to men of understanding.

[Hence,] O you who have attained to faith, when you go forth [to war] in God's cause, use your discernment, and do not - out of a desire for the fleeting gains of this worldly life - say unto anyone who offers you the greeting of peace, "Thou art not a believer":¹¹⁹ for with God there are gains abundant. You, too, were once in the same condition¹²⁰ - but God has been gracious unto you. Use, therefore, your discernment: verily, God is always aware of what you do.

  - Mohammad Asad

Sc., "and therefore one of the enemies". This verse prohibits the treating of noncombatants as enemies and using their supposed unbelief as a pretext for plundering them. The injunction "use your discernment" (tabayyanu) imposes on the believers the duty of making sure, in every case, whether the persons concerned are actively engaged in hostilities or not.

Lit., "thus have you [too] been aforetime". Since the preceding injunction refers to the whole community, it would seem that the above clause, too, bears the same implication: namely, a reference to the time when the Muslim community was, because of its weakness and numerical insignificance, at the mercy of enemies endowed with greater power. Thus, the believers are told, as it were: "Remember your erstwhile weakness, and treat the peacefully-minded among your enemies with the same consideration with which you yourselves were once hoping to be treated."

O believers! When you struggle in the way of Allah, investigate carefully, and do not say to anyone who offers you a salutation: "You are not a believer" in order to seek worldly gain by this. Allah has abundant spoils for you. Remember that you yourselves were in the same condition before, Allah has conferred His favors on you. Therefore, make a thorough investigation before considering someone an unbeliever. Allah is well aware of all your actions.

  - Muhammad Farooq-i-Azam Malik

O believers! When you struggle in the cause of Allah, be sure of who you fight. And do not say to those who offer you 'greetings of' peace, 'You are no believer!'- seeking a fleeting worldly gain.¹ Instead, Allah has infinite bounties 'in store'. You were initially like them then Allah blessed you 'with Islam'. So be sure! Indeed, Allah is All-Aware of what you do.

  - Mustafa Khattab

 i.e., spoils of war.        

O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou are not a believer;" seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever informed of what ye do.

  - Marmaduke Pickthall

O ye who believe! when ye go abroad in the cause of Allah investigate carefully and say not to anyone who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before till Allah conferred on you His favors: therefore carefully investigate for Allah is well aware of all that ye do. ⁶¹³

  - Abdullah Yusuf Ali

Go abroad: dharaba = to travel, to go for jihad, or for honest trade or other service, which if done with pure motives, counts as service in the cause of Allah. The immediate occasion was in connection with jihad, but the words are general, and can be applied to similar circumstances. In war (or in peace) we are apt to catch some worldly advantage by pluming ourselves on our superiority in Faith. In war perhaps we want to gain glory or booty by killing a supposed enemy. This is wrong. The righteous man, if he is really out in Allah's service, has more abundant and richer gifts to think of in the Hereafter.

SUCH of the believers as remain passive¹²¹ - other than the disabled - cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives:¹²² God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] a mighty reward -

  - Mohammad Asad

Lit., "who sit [at home]" - i.e., who do not participate in the struggle in God's cause, be it physical or moral.

The term mujahid is derived from the verb jahada, which means "he struggled" or "strove hard" or "exerted himself", namely, in a good cause and against evil. Consequently, jihad denotes "striving in the cause of God" in the widest sense of this expression: that is to say, it applies not merely to physical warfare (qital) but to any righteous struggle in the moral sense as well; thus, for instance, the Prophet described man's struggle against his own passions and weaknesses (jihad an-nafs) as the "greatest jihad" (Bayhaqi, on the authority of Jabir ibn 'Abd Allah).

Those believers who stay at home - having no physical disability - are not equal to those who make Jihad (struggle) in the cause of Allah with their wealth and their persons. Allah has granted a higher rank to those who make Jihad with their wealth and their persons than to those who stay at home. Though Allah has promised a good reward for all, Allah has prepared a much richer reward for those who make Jihad for Him than for those who stay at home

  - Muhammad Farooq-i-Azam Malik

Those who stay at home- except those with valid excuses¹- are not equal to those who strive in the cause of Allah with their wealth and their lives. Allah has elevated in rank those who strive with their wealth and their lives above those who stay behind 'with valid excuses'. Allah has promised each a fine reward, but those who strive will receive a far better reward than others-

  - Mustafa Khattab

 This includes women, the elderly, the sick, etc.

Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;

  - Marmaduke Pickthall

Not equal are those believers who sit (at home) and receive no hurt and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home): unto all (in faith) hath Allah promised good: but those who strive and fight hath He distinguished above those who sit (at home) by a special reward.-- ⁶¹⁴

  - Abdullah Yusuf Ali

Allah's goodness is promised to all people of Faith. But there are degrees among men and women of Faith. There are people with natural inertia: they do the minimum that is required of them, but no more. There are people who are weak in will: they are easily frightened. There are people who are so strong in will and so firm in faith that they are determined to conquer every obstacle, whether in their own physical or other infirmities or in the external world around them. In a time of jihad, when people give their all, and even their lives, for the common cause, they must be accounted more glorious than those who sit at home, even though they have good will to the cause and carry out minor duties in aid. The special reward of such self-sacrifice is special forgiveness and mercy, as proceeding from the direct approbation and love of Allah.