Surah 4. An-Nisaa'

for, verily, those who are bent on denying the truth of Our messages We shall, in time, cause to endure fire: [and] every time their skins are burnt off We shall replace them with new skins, so that the may taste suffering [in full].⁷³ Verily, God is almighty, wise.

  - Mohammad Asad

This awesome allegory of suffering in the life to come is obviously meant to bring out the long-lasting nature of that suffering (Razi).

Those who rejected Our revelations will soon be thrown into the Fire. No sooner will their skins be burnt out than We shall replace their skins, so that they may taste the real torment. Allah is Mighty, Wise.

  - Muhammad Farooq-i-Azam Malik

Surely those who reject Our signs, We will cast them into the Fire. Whenever their skin is burnt completely, We will replace it so they will 'constantly' taste the punishment. Indeed, Allah is Almighty, All-Wise.

  - Mustafa Khattab

Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise.

  - Marmaduke Pickthall

Those who reject Our Signs We shall soon cast into the fire: as often as their skins are roasted through We shall change them for fresh skins that they may taste the penalty: for Allah is Exalted in Power Wise.

  - Abdullah Yusuf Ali

But those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time; there shall they have spouses pure: and [thus] We shall bring them unto happiness abounding.⁷⁴

  - Mohammad Asad

The primary meaning of zill is "shade", and so the expression zill zalil could be rendered as "most shading shade" - i.e., "dense shade". However, in ancient Arabic usage, the word zill denotes also "a covering" or "a shelter" and, figuratively, "protection" (Raghib); and, finally, "a state of ease, pleasure and plenty" (cf. Lane V, 1915 f.), or simply "happiness" - and in the combination of zill zalil, "abundant happiness" (Razi) - which seems to agree best with the allegorical implications of the term "paradise".

As for those who believe and do righteous deeds, We shall admit them to gardens beneath which rivers flow wherein they will live for ever. Therein they will have chaste spouses, and We shall provide them with cool thick shade.

  - Muhammad Farooq-i-Azam Malik

As for those who believe and do good, We will admit them into Gardens under which rivers flow, to stay there for ever and ever. There they will have pure spouses,¹ and We will place them under a vast shade.

  - Mustafa Khattab

 See footnote for 2:25.

And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow to dwell therein for ever; there for them are pure companions and We shall make them enter plenteous shade.

  - Marmaduke Pickthall

But those who believe and do deeds of righteousness We shall soon admit to gardens with rivers flowing beneath their eternal home: therein shall they have companions pure and holy: We shall admit them to shades cool and ever deepening. ^{578 579}

  - Abdullah Yusuf Ali

Cf. ii. 25 and n. 44.

The Garden is contrasted with the Fire: the shade is contrasted with the roasting, Evil grows with what it feeds on. So goodness and felicity grow with their practice.

BEHOLD, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice.⁷⁵ Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing!

  - Mohammad Asad

I.e., in the judicial sense, as well as in the sense of judging other people's motives, attitudes and behaviour. - The term amanah denotes anything one has been entrusted with, be it in the physical or moral sense (Razi). If one reads this ordinance in the context of the verses that precede and follow it, it becomes obvious that it relates to the message or - in view of the plural form amanat - to the truths which have been conveyed to the believers by means of the divine writ, and which they must regard as a sacred trust, to be passed on to "those who are entitled thereto" - i.e., to all mankind, for whom the message of the Qur'an has been intended. This, of course, does not preclude the ordinance from having a wider scope as well - that is, from its being applied to any material object or moral responsibility which may have been entrusted to a believer - and, in particular, to the exercise of worldly power and political sovereignty by the Muslim community or a Muslim state, to which the next verse refers.

Allah commands you to give back the trusts to their rightful owners, and when you judge between people, judge with fairness. Surely, excellent is the counsel which Allah gives you. Allah is He who hears and observes all.

  - Muhammad Farooq-i-Azam Malik

Indeed, Allah commands you to return trusts to their rightful owners;¹ and when you judge between people, judge with fairness. What a noble commandment from Allah to you! Surely Allah is All-Hearing, All-Seeing.

  - Mustafa Khattab

 This verse was revealed right after Mecca had peacefully surrendered to the Muslims. ’Ali ibn Abi Ṭâlib, the Prophet’s cousin and son-in-law, took the Ka’bah’s key by force from Othmân ibn Ṭalḥa, the non-Muslim keeper of the Ka’bah. The verse was revealed to the Prophet (ﷺ) inside the Ka’bah with the order to give the key back to its rightful owner. He (ﷺ) ordered Ali to return the key to the keeper immediately along with an apology. Othmân was also promised that his family would keep the key forever. The keeper was so touched by the Quranic sense of justice that he decided to accept Islam.

Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer.

  - Marmaduke Pickthall

Allah doth command you to render back your trusts to those to whom they are due; and when ye judge between man and man that ye judge with justice: verily how excellent is the teaching which He giveth you! for Allah is He who heareth and seeth all things.

  - Abdullah Yusuf Ali

O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you⁷⁶ who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle,⁷⁷ if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end.⁷⁸

  - Mohammad Asad

I.e., from among the believers.

I.e., to the Qur'an and to the sunnah (the sayings and the practice) of the Prophet. See also verse {65} of this surah.

Read in conjunction with 3:26 , which speaks of God as "the Lord of all dominion" - and therefore the ultimate source of all moral and political authority - the above passage lays down a fundamental rule of conduct for the individual believer as well as the conceptual basis for the conduct of the Islamic state. Political power is held in trust (amanah) from God; and His will, as manifested in the ordinances comprising the Law of Islam, is the real source of all sovereignty. The stress, in this context, on "those from among you who have been entrusted with authority" makes it clear that the holders of authority (ulu 'l-amr) in an Islamic state must be Muslims.

O believers! Obey Allah, obey the Rasool and those charged with authority among you. Should you have a dispute in anything, refer it to Allah and His Rasool, if you truly believe in Allah and the Last Day. This course of action will be better and more suitable.

  - Muhammad Farooq-i-Azam Malik

O believers! Obey Allah and obey the Messenger and those in authority among you. Should you disagree on anything, then refer it to Allah and His Messenger, if you 'truly' believe in Allah and the Last Day. This is the best and fairest resolution.

  - Mustafa Khattab

O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.

  - Marmaduke Pickthall

O ye who believe! obey Allah and obey the Apostle and those charged with authority among you. If ye differ in anything among yourselves refer it to Allah and His Apostle if ye do believe in Allah and the Last Day: that is best and most suitable for final determination. ⁵⁸⁰

  - Abdullah Yusuf Ali

Ulu-l-amr = those charged with authority or responsibility or decision, or the settlement of affairs. All ultimate authority rests in Allah. Prophets of Allah derive their authority from Him. As Islam makes no sharp division between sacred and secular affairs, it expects governments to be imbued with righteousness. Likewise Islam expects Muslims to respect the authority of such government for otherwise there can be no order or discipline.

ART THOU NOT aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil⁷⁹ - although they were bidden to deny it, seeing that Satan but wants to lead them far astray?

  - Mohammad Asad

Lit., "who summon one another to the judgment [or "rule"] of the powers of evil (at-taghut): an allusion to people like those mentioned in verse {51} above, who, by their deference to what the Qur'an describes as at-taghut (see surah {2}, note [250]), nullify all the good that they could derive from guidance through revelation.

Have you not seen those who claim that they believe in what has been revealed to you and other prophets before you? Yet they desire that the judgment (in their disputes) be made by Taghut (forces of Shaitan) though they were commanded to reject them, and Shaitan's wish is to lead them far astray into deep error.

  - Muhammad Farooq-i-Azam Malik

Have you 'O Prophet' not seen those who claim they believe in what has been revealed to you and what was revealed before you? They seek the judgment of false judges, which they were commanded to reject. And Satan 'only' desires to lead them farther away.

  - Mustafa Khattab

Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray.

  - Marmaduke Pickthall

Hast thou not turned thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the Right). ⁵⁸¹

  - Abdullah Yusuf Ali

The immediate reference was to the Hypocrites (Munafiqin) of Madinah but the words are general, and the evil of hypocrisy has to be dealt with in all ages. The type of these men is what is called Mr. Facing-both-ways in Bunyan's "Pilgrim's Progress." Such men declare that they are always with the Right, but calmly intrigue with Evil and Injustice, and even make Injustice their judge if their personal interests are served in that way.

And so, whenever they are told, "Come unto that which God has bestowed from on high, and unto the Apostle," thou canst see these hypocrites turn away from thee with aversion.⁸⁰

  - Mohammad Asad

The classical commentators see in verses {60-64} a reference to the hypocrites of Medina who, at the time of the Prophet, outwardly professed to be his followers but did not really believe in his teachings. It seems to me, however, that this passage goes far beyond the possible historical occasion of its revelation, inasmuch as it touches upon an often-encountered psychological problem of faith. People who are not fully convinced that there exists a reality beyond the reach of human perception (al-ghayb, in the sense explained in surah {2}, note [3]) find it, as a rule, difficult to dissociate their ethical views from their personal predilections and morally questionable desires - with the result that they are only too often "willing to defer to what the powers of evil tell them". Although they may half-heartedly concede that some of the moral teachings based on revelation (in this case, the Qur'an) contain "certain verities", they instinctively recoil from those teachings whenever they conflict with what their own idiosyncrasies represent to them as desirable: and so they become guilty of hypocrisy in the deepest, religious connotation of this word.

When it is said to them: "Come to be judged by the Rasool in accordance with what Allah has revealed, " you see that the hypocrites show their utmost hesitation in coming to you.

  - Muhammad Farooq-i-Azam Malik

When it is said to them, 'Come to Allah's revelations and to the Messenger,' you see the hypocrites turn away from you stubbornly.

  - Mustafa Khattab

And then it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion.

  - Marmaduke Pickthall

When it is said to them: "Come to what Allah hath revealed and to the Apostle": thou seest the Hypocrites avert their faces from thee in disgust.

  - Abdullah Yusuf Ali

But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world⁸¹ - whereupon they will come to thee, swearing by God, "Our aim was but to do good, and to bring about harmony"?⁸²

  - Mohammad Asad

Lit., "what their hands have sent ahead": an allusion to their ambivalent attitude and the confusion which it may have created in others.

I.e., they will plead that their aim was no more than a harmonization of the Qur'anic ethics with a "humanistic" (that is, man-centred) world-view: a plea which the Qur'an implicitly rejects as being hypocritical and self-deceptive (cf. {2:11-12}). As regards the phrase "whereupon they will come to thee", see verse {41} of this surah.

But see how they behave when they get into trouble as a consequence of their own doings? They come to you swearing by Allah that they desired nothing but to promote good and bring about a reconciliation.

  - Muhammad Farooq-i-Azam Malik

How 'horrible' will it be if a disaster strikes them because of what their hands have done, then they come to you swearing by Allah, 'We intended nothing but goodwill and reconciliation.'

  - Mustafa Khattab

How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness.

  - Marmaduke Pickthall

How then when they are seized by misfortune because of the deeds which their hands have sent forth? Then they come to thee swearing by Allah: "We meant no more than good-will and conciliation!"

  - Abdullah Yusuf Ali

As for them - God knows all that is in their hearts; so leave them alone, and admonish them, and speak unto them about themselves in a gravely searching manner:

  - Mohammad Asad

Allah knows what really is in their hearts; therefore, neglect their attitude, admonish them, and speak to them effectual words which may go deep into their hearts.

  - Muhammad Farooq-i-Azam Malik

'Only' Allah knows what is in their hearts. So turn away from them, caution them, and give them advice that will shake their very souls.

  - Mustafa Khattab

Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls.

  - Marmaduke Pickthall

Those men Allah knows what is in their hearts; so keep clear of them but admonish them and speak to them a word to reach their very souls. ⁵⁸²

  - Abdullah Yusuf Ali

How should hypocrites be treated? To take them into your confidence would of course be foolish. To wage unrelenting war against them may destroy the hope of reforming them and purging them of their hypocrisy. The Prophet of Allah keeps clear of their wiles, but at the same time, does not hesitate to show them the error of their ways, nor to put in a word in season, to penetrate their hearts and win them back to Allah.

for We have never sent any apostle save that he should be heeded by God's leave.⁸³ If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace.

  - Mohammad Asad

The expression "by God's leave" is to be understood, in this context, as "with God's help" or "by God's grace" (Zamakhshari, Razi). As so often in the Qur'an, the sudden change, within one and the same sentence, from the pronoun "We" or "I" to "He", or from "We" to "God", is meant to impress upon the listener or reader of the Qur'an the fact that God is not a "person" but an all-embracing Power that cannot be defined or even adequately referred to within the limited range of any human language.

We did not send any Rasool but to be obeyed by Allah's leave. If they would have come to you when they had wronged themselves to seek Allah's forgiveness and if the Rasool had also asked Allah's forgiveness for them, they would have found Allah Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

We only sent messengers to be obeyed by Allah's Will. If only those 'hypocrites' came to you 'O Prophet'- after wronging themselves- seeking Allah's forgiveness and the Messenger prayed for their forgiveness, they would have certainly found Allah ever Accepting of Repentance, Most Merciful.

  - Mustafa Khattab

We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.

  - Marmaduke Pickthall

We sent not an Apostle but to be obeyed in accordance with the will of Allah. If they had only when they were unjust to themselves come unto thee and asked Allah's forgiveness and the Apostle had asked forgiveness for them they would have found Allah indeed Oft-Returning most Merciful.

  - Abdullah Yusuf Ali

But nay, by thy Sustainer! They do not [really] believe unless they make thee [O Prophet] a judge of all on which they disagree among themselves, and then find in their hearts no bar to an acceptance of thy decision and give themselves up [to it] in utter self-surrender.⁸⁴

  - Mohammad Asad

This verse lays down in an unequivocal manner the obligation of every Muslim to submit to the ordinances which the Prophet, under divine inspiration, promulgated with a view to exemplifying the message of the Qur'an and enabling the believers to apply it to actual situations. These ordinances constitute what is described as the sunnah (lit., "way") of the Prophet Muhammad, and have (whenever they are authenticated beyond any possibility of doubt) full legal force side by side with the Qur'an: see verse {80} of this surah.

Nay! O Muhammad - by your Rabb - they will never be true believers until they accept you as a judge in their disputes, then they do not find any resentment in their hearts against your verdicts and accept them with complete submission.

  - Muhammad Farooq-i-Azam Malik

But no! By your Lord, they will never be 'true' believers until they accept you 'O Prophet' as the judge in their disputes, and find no resistance within themselves against your decision and submit wholeheartedly.

  - Mustafa Khattab

But nay, by thy lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.

  - Marmaduke Pickthall

But no by thy Lord they can have no (real) Faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with the fullest conviction. ⁵⁸³

  - Abdullah Yusuf Ali

The test of true Faith is not mere lip profession, but bringing all our doubts and disputes to the one in whom we profess faith. Further, when a decision is given we are not only to accept it, but find in our inmost souls no difficulty and no resistance, but on the contrary a joyful acceptance springing from the conviction of our own faith.

Yet if We were to ordain for them,⁸⁵ "Lay down your lives," or, "Forsake your homelands," only a very few of them would do it⁸⁶ - although, if they did what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith],

  - Mohammad Asad

I.e., by means of the God-inspired commands issued by the Prophet (see preceding note).

Lit., "they would not do it, save for a few of them": the pronoun obviously relates to the half-hearted, who are not prepared to undergo the sacrifices which their faith demands of them. The reference to laying down one's life in the defence of faith and freedom and, if necessary, abandoning one's homeland, introduces, as it were, the long passage beginning with verse {71}, which deals with fighting in God's cause.

If We had commanded them to sacrifice their lives or to leave their homes, very few of them would have done it. Yet, if they would have done what they were commanded to do, it would have been better for them; not only would their faith have been strengthened,

  - Muhammad Farooq-i-Azam Malik

If We had commanded them to sacrifice themselves or abandon their homes, none would have obeyed except for a few. Had they done what they were advised to do,¹ it would have certainly been far better for them and more reassuring,

  - Mustafa Khattab

 i.e., obeying Allah and His Messenger.

And if We had decreed for them : Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening;

  - Marmaduke Pickthall

If We had ordered them to sacrifice their lives or to leave their homes very few of them would have done it: but if they had done what they were (actually) told it would have been best for them and would have gone farthest to strengthen their (faith). ⁵⁸⁴

  - Abdullah Yusuf Ali

The highest in faith willingly sacrifice their lives, their homes, and all that they hold dearest, in the cause of Allah. Those whose faith is not so strong are expected at least to do what a loyal member of any society does, submit his doubts and disputes to the head of the society and cheerfully accept his decision and submit to it. The contrast is between the Hypocrites who will not even do this, and the really devoted men and women who would voluntarily sacrifice their lives.

whereupon We should indeed grant them, out of Our grace, a mighty reward,

  - Mohammad Asad

but We would have given them an extra great reward on Our own

  - Muhammad Farooq-i-Azam Malik

and We would have granted them a great reward by Our grace

  - Mustafa Khattab

And then We should bestow upon them from Our presence an immense reward,

  - Marmaduke Pickthall

And We should then have given them from Our Presence a great reward.

  - Abdullah Yusuf Ali

and indeed guide them onto a straight way.

  - Mohammad Asad

and also guided them to the Right Way.

  - Muhammad Farooq-i-Azam Malik

and guided them to the Straight Path.

  - Mustafa Khattab

And should guide them unto a straight path.

  - Marmaduke Pickthall

And We should have shown them the Straight Way. ⁵⁸⁵

  - Abdullah Yusuf Ali

Four advantages of obedience to Allah are mentioned, in the order in which they will appeal to the beginner in faith: (1) his own benefit ("best for them"): (2) strengthening of his faith, as he becomes more and more at home in the world of faith: (3) reward from Allah's own Presence, such intense conviction that no further arguments are needed: (4) the Straight Way, in which there is no doubt or difficulty whatever in our practical conduct.

For, all who pay heed unto God and the Apostle shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviated from the truth, and those who [with their lives] bore witness to the truth, and the righteous ones: and how goodly a company are these!

  - Mohammad Asad

Whosoever obeys Allah and the Rasool will be in the company of those whom Allah has blessed - the Prophets, the truthful, the martyrs, and the righteous: What excellent companions they will be!

  - Muhammad Farooq-i-Azam Malik

And whoever obeys Allah and the Messenger will be in the company of those blessed by Allah: the prophets, the people of truth, the martyrs, and the righteous- what honourable company!

  - Mustafa Khattab

Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favor, of the Prophets and the saints and the martyrs and the righteous. The best of company are they!

  - Marmaduke Pickthall

All who obey Allah and the Apostle are in the company of those on whom is the Grace of Allah of the Prophets (who teach) the sincere (lovers of truth) the witnesses (who testify) and the righteous (who do good): ah! what a beautiful fellowship! ⁵⁸⁶

  - Abdullah Yusuf Ali

A passage of the deepest devotional meaning. Even the humblest man who accepts Faith and does good becomes an accepted member of a great and beautiful company in the Hereafter. It is a company which lives perpetually in the sunshine of God's Grace. (This passage partly illustrates Q. i. 5). It is a glorious hierarchy, of which four grades are specified: (1) The highest is that of the Prophets or Apostles, who get plenary inspiration from God, and who teach mankind by example and precept. That rank in Islam is held by Muhammand Al-Mustafa. (2) The next are those whose badge is sincerity and truth: they love and support the truth with their person, their means, their influence, and all that is theirs. That rank was held by the special Companions of Muhammad, among whom the type was that of Hadhrat Abu Bakr As-Siddiq. (3) The next are the noble army of Witnesses, who testify to the truth. The testimony may be by martyrdom, Or it may be by the tongue of the true Preacher or the pen of the devoted scholar, or the life of the man devoted to service, (4) Lastly, there is the large company of Righteous people, the ordinary folk who do their ordinary business, but always in a righteous Way.

Such is the bounty of God - and none has the knowledge which God has.

  - Mohammad Asad

This is the real grace from Allah and sufficient is Allah's infinite knowledge.

  - Muhammad Farooq-i-Azam Malik

This is Allah's favour, and Allah fully knows 'who deserves it'.

  - Mustafa Khattab

Such is the bounty of Allah, and Allah sufficeth as knower.

  - Marmaduke Pickthall

Such is the Bounty from Allah: and sufficient is it that Allah knoweth all. ⁵⁸⁷

  - Abdullah Yusuf Ali

If a generous General gives the private soldier the privilege of sitting with his comrades and officers, high and low, in one common Brotherhood, people may perhaps wonder: how may this be? If we are admitted to that Company, we want to know no more. It is enough to us that Allah knows our humility and our unworthiness, and with His full knowledge admits us to that glorious Company!