Surah 4. An-Nisaa'

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!

O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together.⁸⁷

  - Mohammad Asad

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

O believers! Prepare yourselves for encounter, then advance in detachments or all together as the occasion may require.

  - Muhammad Farooq-i-Azam Malik

O believers! Take your precautions and go forth either in groups or together.

  - Mustafa Khattab

O ye who believe! Take your precautions, then advance the proven ones, or advance all together.

  - Marmaduke Pickthall

O ye who believe! take your precautions and either go forth in parties or go forth all together. ⁵⁸⁸

  - Abdullah Yusuf Ali

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

And, behold, there are indeed among you such as would lag behind, and then, if calamity befalls you, say, "God has bestowed His favour upon me in that I was not present with them!"

  - Mohammad Asad

There will be someone among you who will surely lag behind, so that if you face any calamity, he will say: "Allah has been gracious to me that I did not accompany them."

  - Muhammad Farooq-i-Azam Malik

There will be some among you who will lag behind so that if you face a disaster, they will say, 'Allah has blessed us for not being there among them.'

  - Mustafa Khattab

Lo! among you there is he who Loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them!

  - Marmaduke Pickthall

There are certainly among you men who would tarry behind: if a misfortune befalls you, They say: "Allah did favor us in that we were not present among them." ⁵⁸⁹

  - Abdullah Yusuf Ali

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

But if good fortune comes to you from God, such a person⁸⁸ is sure to say - just as if there had never been any question of love between you and him -: "Oh, would that I had been with them, and thus had a [share in their] mighty triumph!"

  - Mohammad Asad

Lit.,"he".

But if you are blessed with grace from Allah, he will say, as if there was no friendship between you and him: "I wish I had been with them; I could have attained a mighty good fortune!"

  - Muhammad Farooq-i-Azam Malik

But if you return with Allah's bounties, they will say- as if there had been no bond between you- 'We wish we had been there with them to share the great gain!'

  - Mustafa Khattab

And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success!

  - Marmaduke Pickthall

But if good fortune comes to you from Allah they would be sure to say as if there had never been ties of affection between you and them "Oh! I wish I had been with them; a fine thing should I then have made of it!" ⁵⁹⁰

  - Abdullah Yusuf Ali

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

Hence, let them fight in God's cause - all who are willing to barter the life of this world for the life to come: for unto him who fights in God's cause, whether he be slain or be victorious, We shall in time grant a mighty reward.

  - Mohammad Asad

Let it be known that only those people should fight in the cause of Allah who are willing to exchange the life of this world for the Hereafter; and whoever fights for the cause of Allah, whether he dies or is victorious, will soon be granted a mighty reward.

  - Muhammad Farooq-i-Azam Malik

Let those who would sacrifice this life for the Hereafter fight in the cause of Allah. And whoever fights in Allah's cause- whether they achieve martyrdom or victory- We will honour them with a great reward.

  - Mustafa Khattab

Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.

  - Marmaduke Pickthall

Let those fight in the cause of Allah who sell the life of this world for the Hereafter. To him who fighteth in the cause of Allah whether he is slain or gets victory soon shall We give him a reward of great (value). ⁵⁹¹

  - Abdullah Yusuf Ali

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

And how could you refuse to fight⁸⁹ in the cause of God and of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth [to freedom] out of this land whose people are oppressors, and raise for us, out of Thy grace, a protector, and raise for us, out of Thy grace, one who will bring us succour!"

  - Mohammad Asad

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

And what reason do you have not to fight in the cause of Allah, to rescue the helpless oppressed old men, women, and children who are crying: "Our Rabb! Deliver us from this town whose people are oppressors; send us a protector by Your grace and send us a helper from Your presence?"

  - Muhammad Farooq-i-Azam Malik

And what is it with you? You do not fight in the cause of Allah and for oppressed men, women, and children who cry out, 'Our Lord! Deliver us from this land of oppressors! Appoint for us a saviour; appoint for us a helper- all by Your grace.'

  - Mustafa Khattab

How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from Thy presence some protecting friend! Oh, give us from Thy presence some defender!

  - Marmaduke Pickthall

And why should ye not fight in the cause of Allah and of those who being weak are ill-treated (and oppressed)? Men women and children whose cry is: "Our Lord! rescue us from this town whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help!" ^{592 593}

  - Abdullah Yusuf Ali

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

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

Those who have attained to faith fight in the cause of God, whereas those who are bent on denying the truth fight in the cause of the powers of evil. Fight, then, against those friends of Satan: verily, Satan's guile is weak indeed!⁹⁰

  - Mohammad Asad

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

Those who are believers fight in the cause of Allah and those who are unbelievers fight in the cause of Taghut (forces of Shaitan): so fight against the helpers of Shaitan; surely, Shaitan's crafty schemes are very weak.

  - Muhammad Farooq-i-Azam Malik

Believers fight for the cause of Allah, whereas disbelievers fight for the cause of the Devil. So fight against Satan's 'evil' forces. Indeed, Satan's schemes are ever weak.

  - Mustafa Khattab

Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak.

  - Marmaduke Pickthall

Those who believe fight in the cause of Allah and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. ⁵⁹⁴

  - Abdullah Yusuf Ali

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

ART THOU NOT aware of those who have been told, "Curb your hands,⁹¹ and be constant in prayer and render the purifying dues"? But as soon a fighting [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth.

  - Mohammad Asad

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

Have you not seen those who were told to restrain their hands from fighting, establish Salah (regular prayers) and pay Zakah (regular charity). Now when at length they are commanded to fight, lo! A group of them fear people as they should have feared Allah, or even more than that, and say: "Our Rabb! Why have You ordered us to fight? Could you delay its implementation for a while?" Tell them: "The enjoyment of this worldly life is short, life of the hereafter is much better for those who fear Allah, and rest assured that you will not be wronged equal to the fiber of a date-stone.

  - Muhammad Farooq-i-Azam Malik

Have you 'O Prophet' not seen those who had been told, 'Do not fight! Rather, establish prayer and pay alms-tax.'? Then once the order came to fight, a group of them feared those 'hostile' people as Allah should be feared- or even more. They said, 'Our Lord! Why have You ordered us to fight? If only You had delayed 'the order for' us for a little while!' Say, 'O Prophet,' 'The enjoyment of this world is so little, whereas the Hereafter is far better for those mindful 'of Allah'. And none of you will be wronged 'even by the width of' the thread of a date stone.

  - Mustafa Khattab

Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, but when fighting was prescribed for them behold, a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date stone.

  - Marmaduke Pickthall

Hast thou not turned thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them behold! a section of them feared men as or even more than they should have feared Allah: they say: "Our Lord! why hast Thou ordered us to fight? Wouldst Thou not grant us respite to our (natural) term near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least! ^{595 596}

  - Abdullah Yusuf Ali

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

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

Wherever you may be death will overtake you - even though you be in towers raised high." Yet, when a good thing happens to them, some [people] say, "This is from God," whereas when evil befalls them, they say, "This is from thee [O fellowman]!"⁹² Say: "All is from God." What, then, is amiss with these people that they are in no wise near to grasping the truth of what they are told?⁹³

  - Mohammad Asad

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

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

As for death, no matter where you may be, death is going to reach you even if you are in fortified towers. When such people are blessed with some benefit, they say: "This is from Allah;" but if they suffer a loss, they say: "this is because of you." O Muhammad tell them: "Everything is from Allah." What is the matter with these people that they do not understand a word?

  - Muhammad Farooq-i-Azam Malik

Wherever you may be, death will overcome you- even if you were in fortified towers.' When something good befalls them, they say, 'This is from Allah,' but when something evil befalls them, they say, 'This is from you.' Say, 'O Prophet,' 'Both have been destined by Allah.' So what is the matter with these people? They can hardly comprehend anything!

  - Mustafa Khattab

Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?

  - Marmaduke Pickthall

"Wherever ye are death will find you out even if ye are in towers built up strong and high!" If some good befalls them they say "This is from Allah"; but if evil they say "this is from thee" (O Prophet). Say: "All things are from Allah. But what hath come to these people that they fail to understand a single fact? ⁵⁹⁷

  - Abdullah Yusuf Ali

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

Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself.⁹⁴ AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does.

  - Mohammad Asad

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

Whatever benefit comes to you O people, it is by Allah's grace; and whatever loss you suffer, it is the result of your own doings. We have sent you, O Muhammad, as a Rasool to mankind. Allah is your All-Sufficient Witness.

  - Muhammad Farooq-i-Azam Malik

Whatever good befalls you is from Allah and whatever evil befalls you is from yourself.¹ We have sent you 'O Prophet' as a messenger to 'all' people. And Allah is sufficient as a Witness.

  - Mustafa Khattab

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

Whatever of good befalleth thee ( O man ) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee ( Muhammad ) as a messenger unto mankind and Allah is sufficient as witness.

  - Marmaduke Pickthall

Whatever good (O man!) happens to thee is from Allah; but whatever evil happens to thee is from thy (own) soul. And We have sent thee as an Apostle to (instruct) mankind: and enough is Allah for a witness. ⁵⁹⁸

  - Abdullah Yusuf Ali

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

Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent thee to be their keeper.

  - Mohammad Asad

Anyone who obeys the Rasool, in fact, obeys Allah. As for those who pay no heed, they should know that We have not sent you as a taskmaster over them.

  - Muhammad Farooq-i-Azam Malik

Whoever obeys the Messenger has truly obeyed Allah. But whoever turns away, then 'know that' We have not sent you 'O Prophet' as a keeper over them.

  - Mustafa Khattab

Whoso obeyeth the messenger obeyeth Allah, and whoso turneth away: We have not sent thee as a warder over them.

  - Marmaduke Pickthall

He who obeys the Apostle obeys Allah: but if any turn away We have not sent thee to watch over their (evil deeds). ⁵⁹⁹

  - Abdullah Yusuf Ali

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