Surah 4. An-Nisaa'

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.

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.

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

  - Mustafa Khattab

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

  - Abdullah Yusuf Ali

and guided them to the Straight Path.

  - Mustafa Khattab

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.

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

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.

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

  - Mustafa Khattab

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

  - Mustafa Khattab

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.

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

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 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

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.

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 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 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

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.

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 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.

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 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 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

"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 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 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 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

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.