VERSES
176
PAGES
77-106

Period of Revelation

This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them. A few instances are given below by way of illustration:

  1. We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhd in which 70 Muslims were killed. Then naturally the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this we conclude that vv. 1 -28 were revealed on that occasion.

  2. We learn from the Traditions that the Commandment about salat during war time was given on the occasion of Zat-ur-Riqa'a, an expedition which took place in A. H. 4. From this we conclude that the discourse containing v. 102 was revealed on that occasion.

  3. The last warning (v. 47) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal, A. H. 4. From this it may safely be concluded that the discourse containing v. 47 must have been revealed some time before that date.

  4. The permission about tayammum (the performance of ablutions with pure dust, in case no water be available) was given during the Bani-al-Mustaliq expedition, which took place in A. H. 5.. Therefore the probable period of the revelation of the discourse containing v. 43 was A. H. 5.

Topics and Their Background

Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Holy Prophet at the time. First of all, he was engaged in bringing about an all round development of the Islamic Community that had been formed at the time of his migration to Al-Madinah. For this purpose he was introducing new moral, cultural, social, economic and political ways in place of the old ones of the pre-Islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the mushrik Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly, detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah. Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made laws and regulations have been laid down for the division of inheritance, and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down drinking has been prohibited, and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their Allah and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two.

In order to cope with the aftermath of the Battle of Uhd, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for the defeat in the Battle had so emboldened the mushrik Arab clans and the neighboring Jews and the hypocrites at home that they were threatening the Muslims on all sides. At this critical juncture, Allah filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumors that were being spread by the hypocrites and the Muslims of weak faith, they were asked to make a thorough inquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their salat during the expeditions to some places where no water was available for performing their ablutions, etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the salat or to offer the "Salat of Fear", when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Al-Madinah, the abode of Islam.

This Surah also deals with the case of Bani Nadir who were showing a hostile and menacing attitude, in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Holy Prophet and the Muslim Community even at Al-Madinah itself. They were taken to task for their inimical behavior and given a final warning to change their attitude, and were at last exiled from Al-Madinah on account of their misconduct.

The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties-- Therefore they were divided into different categories to enable the Muslims to deal with them appropriately.

Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.

Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the Islamic morality and culture has been established over that of the Jews, Christians and mushriks; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth.

Subject: Consolidation of the Islamic Community

The main object of this Surah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community have been given. Then they have been urged to prepare themselves for defense. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.

Topics and their Interconnection

Just, fair and equitable laws and regulations for the smooth running of family life have been laid down for the husband and wife. Detailed instructions have been given for the division of inheritance and due regard has been paid to the rights of orphans. 1 - 35

In order to inculcate the right spirit for the observance of rules and regulations, the Muslims have been enjoined to show generosity to all around them and to be free from meanness, selfishness, stinginess of mind, because this is essential for the consolidation of the Communities and helpful for the propagation of Islam. 36 - 42

The ways of the purification of mind and body for the offering of Salat have been taught because it plays the most important part in every scheme of moral and social reform. 43

After moral preparation, instructions for defense have been given. First of all, the Muslims have been warned to be on their guard against the cunning machinations and vile practices of the local Jews who were hostile to the New Movement. This caution was necessary for removing some possible misunderstanding that might have arisen on account of the pre-Islamic alliance between the people of Al-Madinah and the Jews. 44 - 57

Then they have been enjoined to place their trusts and offices of trust in the custody of honest and qualified persons, and to do what is just and right, and to obey Allah and His Messenger and those among themselves entrusted with the conduct of their affairs and to turn to Allah and His Messenger for the settlement of their disputes. As such an attitude and behavior alone can ensure consolidation, they have been strongly warned that any deviation from this path will lead to their disintegration. 58 - 72

After this pre-requisite, they have been exhorted to make preparation for defense and to fight bravely for the cause of Islam, without showing any kind of cowardice or weakness. They have also been warned to be on their guard against hypocrites. A line of demarcation has been drawn to distinguish the intentional shirkers from the helpless devotees. 73 - 100

Here again instructions have been given for the offering of Salat during military campaigns and actual fighting. This is to impress the importance of Salat even at the time of fear and danger. 101 - 103

Before proceeding on to the next topic, the Muslims have been exhorted to persevere in their fight without showing any kind of weakness. 104

In order to make the Islamic Community firm and strong for defense, the Muslims have been enjoined to observe the highest standard of justice. The Muslims are required to deal out strict justice even in case of the enemy, with whom they might be involved in war. They should also settle disputes between husband and wife with justice. In order to ensure this, they should keep their beliefs and deeds absolutely free from every kind of impurity and should become the standard bearers of justice. 105 - 135

Resuming the theme of defense, the Muslims have been warned to be on their guard against their enemies. They have been admonished to take necessary precautions against the machinations of the hypocrites and the unbelievers and the people of the Book. As belief in Allah, and Revelation and Life-after-death is the only safeguard against every kind of enemy, they should sincerely believe in and follow His Messenger, Muhammad (Allah's peace be upon him). 136 - 175

Though this verse also deals with the family laws contained in verses 1 - 35, it has been added as a supplement at the end of this Surah because it was revealed long after An-Nisa was being recited as a complete Surah. 176

Source: Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Quran

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4:136

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Muhsin Khan

O you who believe! Believe in Allah, and His Messenger (Muhammad SAW), and the Book (the Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.

Dr. Ghali

O you who have believed, believe in Allah and His Messenger, and the Book which He has been sending down on His Messenger, and the Book which He sent down earlier. And whoever disbelieves in Allah, and His Angels, and His Books, and His Messengers, and the Last Day, then he has readily erred into far error.

Sahih International

O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah , His angels, His books, His messengers, and the Last Day has certainly gone far astray.

Shakir

O you who believe! believe in Allah and His Messenger and the Book which He has revealed to His Messenger and the Book which He revealed before; and whoever disbelieves in Allah and His angels and His messengers and the last day, he indeed strays off into a remote error.

Yusuf Ali

O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messengers, and the Day of Judgment, hath gone far, far astray.

Pickthall

O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray.

4:137

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Muhsin Khan

Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allah will not forgive them, nor guide them on the (Right) Way.

Dr. Ghali

Surely (the ones) who believed, thereafter disbelieved, thereafter believed, thereafter disbelieved, thereafter increased in disbelief- Allah indeed is not (going) to forgive them nor is He indeed (going) to guide them on a way.

Pickthall

Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way.

Yusuf Ali

Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way.

Shakir

Surely (as for) those who believe then disbelieve, again believe and again disbelieve, then increase in disbelief, Allah will not forgive them nor guide them in the (right) path.

Sahih International

Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way.

4:138

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Dr. Ghali

Give (good) tidings to the hypocrites that they will have a painful torment.

Yusuf Ali

To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;-

Sahih International

Give tidings to the hypocrites that there is for them a painful punishment -

Muhsin Khan

Give to the hypocrites the tidings that there is for them a painful torment.

Pickthall

Bear unto the hypocrites the tidings that for them there is a painful doom;

Shakir

Announce to the hypocrites that they shall have a painful chastisement:

4:139

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Dr. Ghali

(The ones) who take to themselves the disbelievers for their constant patrons, apart from the believers; do they (inequitably) seek might in their presence? Then surely might altogether belongs to Allah.

Sahih International

Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely.

Shakir

Those who take the unbelievers for guardians rather than believers. Do they seek honor from them? Then surely all honor is for Allah.

Yusuf Ali

Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah.

Muhsin Khan

Those who take disbelievers for Auliya' (protectors or helpers or friends) instead of believers, do they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and glory.

Pickthall

Those who chose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah.

4:140

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Muhsin Khan

And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of Allah being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell,

Dr. Ghali

And He has already been sending down upon you in the Book that, "When you hear the signs of Allah being disbelieved and mocked at, then do not sit with them until they wade into (i.e., take up "a subject") (some) other discourse; surely (in that case) you are like them. Surely Allah will be gathering the hypocrites and the disbelievers altogether in Hell,

Sahih International

And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together -

Pickthall

He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell;

Shakir

And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell.

Yusuf Ali

Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:-

4:141

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Yusuf Ali

(These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers.

Shakir

Those who wait for (some misfortune to befall) you then If you have a victory from Allah they say: Were we not with you? And if there is a chance for the unbelievers, they say: Did we not acquire the mastery over you and defend you from the believers? So Allah shall Judge between you on the day of resurrection, and Allah will by no means give the unbelievers a way against the believers.

Pickthall

Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers.

Sahih International

Those who wait [and watch] you. Then if you gain a victory from Allah , they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them].

Dr. Ghali

(The ones) who await you; So, in case you gain a conquest from Allah, they say, "Were we not with you?" And in case the disbelievers get an assignment, (i.e. gain a success) they say, "Did we not have privilege over you, and did we not prevent (your defeat) by the believers?" Then Allah will judge between you on the Day of the Resurrection; and Allah will never grant (Literally: make) any way for the disbelievers over the believers.

Muhsin Khan

Those (hyprocrites) who wait and watch about you; if you gain a victory from Allah, they say: "Were we not with you," but if the disbelievers gain a success, they say (to them): "Did we not gain mastery over you and did we not protect you from the believers?" Allah will judge between you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers a way (to triumph) over the believers.

4:142

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Shakir

Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.

Dr. Ghali

Surely the hypocrites try to deceive Allah, and He is deceiving them; and when they rise up for prayer, they rise up lazily, showing off to (other) men, and they do not remember Allah except a little.

Yusuf Ali

The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance;

Muhsin Khan

Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little.

Pickthall

Lo! the hypocrites seek to beguile Allah, but it is He Who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little;

Sahih International

Indeed, the hypocrites [think to] deceive Allah , but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little,

4:143

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Sahih International

Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way.

Pickthall

Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muhammad) wilt not find a way for him:

Yusuf Ali

(They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way.

Shakir

Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him.

Dr. Ghali

Wavering between this (and that), not to these, nor to those; (Literally: nor to these) and he whom Allah leads into error, then you will never find for him a way.

Muhsin Khan

(They are) swaying between this and that, belonging neither to these nor to those, and he whom Allah sends astray, you will not find for him a way (to the truth - Islam).

4:144

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Pickthall

O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you?

Dr. Ghali

O you who have believed, do not take to yourselves disbelievers as patrons apart from the believers. Are you willing to make for Allah an evident all-binding authority against you?

Muhsin Khan

O you who believe! Take not for Auliya' (protectors or helpers or friends) disbelievers instead of believers. Do you wish to offer Allah a manifest proof against yourselves?

Sahih International

O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case?

Shakir

O you who believe! do not take the unbelievers for friends rather than the believers; do you desire that you should give to Allah a manifest proof against yourselves?

Yusuf Ali

O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves?

4:145

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Shakir

Surely the hypocrites are in the lowest stage of the fire and you shall not find a helper for them.

Sahih International

Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper -

Pickthall

Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them;

Yusuf Ali

The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;-

Muhsin Khan

vVerily, the hyprocrites will be in the lowest depths (grade) of the Fire; no helper will you find for them.

Dr. Ghali

Surely the hypocrites will be in the basest bottom of the Fire; and you will never find for them a ready vindicator.

4:146

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Shakir

Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward.

Muhsin Khan

Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allah, and purify their religion for Allah (by worshipping none but Allah, and do good for Allah's sake only, not to show-off), then they will be with the believers. And Allah will grant to the believers a great reward.

Sahih International

Except for those who repent, correct themselves, hold fast to Allah , and are sincere in their religion for Allah , for those will be with the believers. And Allah is going to give the believers a great reward.

Pickthall

Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward.

Dr. Ghali

Except the ones who repent, and act righteously, and adhere firmly to Allah, and make their religion faithful to Allah; so, those are with the believers, and Allah will eventually bring the believers a magnificent reward.

Yusuf Ali

Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah's sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value.

4:147

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Yusuf Ali

What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things.

Shakir

Why should Allah chastise you if you are grateful and believe? And Allah is the Multiplier of rewards, Knowing

Muhsin Khan

Why should Allah punish you if you have thanked (Him) and have believed in Him. And Allah is Ever All-Appreciative (of good), All-Knowing.

Dr. Ghali

What would Allah perform with tormenting you in case you thank (Him) and believe? And Allah has been Thankful, Ever-Knowing.

Pickthall

What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware.

Sahih International

What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.

4:148

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Pickthall

Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower.

Yusuf Ali

Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.

Dr. Ghali

Allah does not love the loud (expression) of odious words except for him who has been done an injustice, and Allah has been Ever-Hearing, Ever-Knowing.

Sahih International

Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing.

Muhsin Khan

Allah does not like that the evil should be uttered in public except by him who has been wronged. And Allah is Ever All-Hearer, All-Knower.

Shakir

Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done; and Allah is Hearing, Knowing.

4:149

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Dr. Ghali

In case you display a charitable (deed), or conceal it, or be clement towards an odious deed, then surely Allah has been Ever-Clement, Ever-Determiner.

Muhsin Khan

Whether you (mankind) disclose (by good words of thanks) a good deed (done to you in the form of a favour by someone), or conceal it, or pardon an evil, … verily, Allah is Ever Oft-Pardoning, All-Powerful.

Pickthall

If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful.

Yusuf Ali

Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values).

Sahih International

If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent.

Shakir

If you do good openly or do it in secret or pardon an evil then surely Allah is Pardoning, Powerful.

4:150

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Yusuf Ali

Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,-

Dr. Ghali

Surely the ones who disbelieve in Allah and His Messengers and would make a distinction between Allah and His Messengers, and say, "We believe in some, and disbelieve in some (others), " and would take to themselves a way in-between, (Literally: a way between that; i.e. away between this and that).

Shakir

Surely those who disbelieve in Allah and His messengers and (those who) desire to make a distinction between Allah and His messengers and say: We believe in some and disbelieve in others, and desire to take a course between (this and) that.

Muhsin Khan

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, "We believe in some but reject others," and wish to adopt a way in between.

Pickthall

Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between;

Sahih International

Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between -

4:151

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Shakir

These it is that are truly unbelievers, and We have prepared for the unbelievers a disgraceful chastisement.

Dr. Ghali

Those are they (who are) truly the disbelievers; and We have readied for the disbelievers a degrading torment.

Muhsin Khan

They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment.

Pickthall

Such are disbelievers in truth; and for disbelievers We prepare a shameful doom.

Sahih International

Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.

Yusuf Ali

They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment.

4:152

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Pickthall

But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful.

Shakir

And those who believe in Allah and His messengers and do not make a distinction between any of them-- Allah will grant them their rewards; and Allah is Forgiving, Merciful.

Muhsin Khan

And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allah is Ever Oft-Forgiving, Most Merciful.

Dr. Ghali

And the ones who have believed in Allah and His Messengers and have made no distinction between any of them, those He will eventually bring them their rewards, and Allah has been Ever-Forgiving, Ever-Merciful.

Sahih International

But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful.

Yusuf Ali

To those who believe in Allah and His messengers and make no distinction between any of the messengers, we shall soon give their (due) rewards: for Allah is Oft-forgiving, Most Merciful.

4:153

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Dr. Ghali

The population of the Book (Or: Family of the Book, i.e., the Jews and Christians) ask you to (keep) (Moses) bringing down upon them a Book from the heaven; yet they already asked Musa far greater than that; So they said, "Show us Allah openly." Then the stunning (thunderbolt) took them for their injustice. Thereafter they took to themselves the Calf, even after the supreme evidences came to them, yet We were clement (towards them) for that, and We brought M?s'a an evident all-binding authority.

Yusuf Ali

The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority.

Pickthall

The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah's Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority.

Shakir

The followers of the Book ask you to bring down to them a book from heaven; so indeed they demanded of Musa a greater thing than that, for they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. Then they took the calf (for a god), after clear signs had come to them, but We pardoned this; and We gave to Musa clear authority.

Sahih International

The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority.

Muhsin Khan

The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed they asked Musa (Moses) for even greater than that, when they said: "Show us Allah in public," but they were struck with thunder clap and lightning for their wickedness. Then they worshipped the calf even after clear proofs, evidences, and signs had come to them. (Even) so We forgave them. And We gave Musa (Moses) a clear proof of authority.

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Sahih International

And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant.

Dr. Ghali

And We raised above them the Tur, (Mount) (taking) compact with them. And We said to them, "Enter in at the gate, constantly prostrating." And We said to them, "Do not be aggressors on the Sabbath, " (Mount) and We took from them a solemn compact.

Shakir

And We lifted the mountain (Sainai) over them at (the li taking of the covenant) and We said to them: Enter the door making obeisance; and We said to them: Do not exceed the limits of the Sabbath, and We made with them a firm covenant.

Pickthall

And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant.

Muhsin Khan

And for their covenant, We raised over them the Mount and (on the other occasion) We said: "Enter the gate prostrating (or bowing) with humility;" and We commanded them: "Transgress not (by doing worldly works on) the Sabbath (Saturday)." And We took from them a firm covenant.

Yusuf Ali

And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant.

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Shakir

Therefore, for their breaking their covenant and their disbelief in the communications of Allah and their killing the prophets wrongfully and their saying: Our hearts are covered; nay! Allah set a seal upon them owing to their unbelief, so they shall not believe except a few.

Pickthall

Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few -

Sahih International

And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few.

Yusuf Ali

(They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah; that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah's Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;-

Dr. Ghali

So, for their breaking of their compact, and their disbelieving in the signs of Allah, and their killing of the Prophesiers (i.e. prophets) untruthfully and their saying, "Our hearts are encased." No indeed, (but) Allah has stamped upon them for their disbelief; so they do not believe except a few.

Muhsin Khan

Because of their breaking the covenant, and of their rejecting the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, and of their killing the Prophets unjustly, and of their saying: "Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)" - nay, Allah has set a seal upon their hearts because of their disbelief, so they believe not but a little.

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Yusuf Ali

That they rejected Faith; that they uttered against Mary a grave false charge;

Sahih International

And [We cursed them] for their disbelief and their saying against Mary a great slander,

Pickthall

And because of their disbelief and of their speaking against Mary a tremendous calumny;

Dr. Ghali

And for their disbelief and their speaking against Maryam (Mary) a tremendous all-malicious (calumny).

Muhsin Khan

And because of their (Jews) disbelief and uttering against Maryam (Mary) a grave false charge (that she has committed illegal sexual intercourse);

Shakir

And for their unbelief and for their having uttered against Marium a grievous calumny.

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Dr. Ghali

And for their saying, "Surely we killed the Masih, Isa son of Maryam, (The Messiah, Jesus son of Mary) the Messenger of Allah." And in no way did they kill him, and in no way did they crucify him, but a resemblance of him was presented to them (i.e. the matter was made obscure for them through mutual resemblance). And surely the ones who differed about him are indeed in doubt about him. (Or: it, "that") In no way do they have any knowledge about him except the close following of surmise, and in no way did they kill him of a certainty.

Pickthall

And because of their saying: We slew the Messiah, Jesus son of Mary, Allah's messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.

Muhsin Khan

And because of their saying (in boast), "We killed Messiah 'Iesa (Jesus), son of Maryam (Mary), the Messenger of Allah," - but they killed him not, nor crucified him, but the resemblance of 'Iesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. 'Iesa (Jesus), son of Maryam (Mary) ]:

Shakir

And their saying: Surely we have killed the Messiah, Isa son of Marium, the messenger of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure.

Sahih International

And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah ." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.

Yusuf Ali

That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-

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Yusuf Ali

Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;-

Shakir

Nay! Allah took him up to Himself; and Allah is Mighty, Wise.

Muhsin Khan

But Allah raised him ['Iesa (Jesus)] up (with his body and soul) unto Himself (and he is in the heavens). And Allah is Ever All-Powerful, All-Wise.

Pickthall

But Allah took him up unto Himself. Allah was ever Mighty, Wise.

Dr. Ghali

No indeed, Allah raised him up to Him; and Allah has been Ever-Mighty, Ever-Wise.

Sahih International

Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.

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Dr. Ghali

And decidedly there is not one of the population of the Book (Or: Family of the Book, i.e., the Jews and Christians) but will indeed definitely believe in him before his death, and on the Day of the Resurrection he will be a witness against them.

Shakir

And there is not one of the followers of the Book but most certainly believes in this before his death, and on the day of resurrection he (Isa) shall be a witness against them.

Sahih International

And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.

Yusuf Ali

And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;-

Muhsin Khan

And there is none of the people of the Scripture (Jews and Christians), but must believe in him ['Iesa (Jesus), son of Maryam (Mary), as only a Messenger of Allah and a human being], before his ['Iesa (Jesus) or a Jew's or a Christian's] death (at the time of the appearance of the angel of death). And on the Day of Resurrection, he ['Iesa (Jesus)] will be a witness against them.

Pickthall

There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them -

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Shakir

Wherefore for the iniquity of those who are Jews did We disallow to them the good things which had been made lawful for them and for their hindering many (people) from Allah's way.

Pickthall

Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way,

Dr. Ghali

So, for the injustice (on the part) of (the ones) who have Judaized, We have prohibited them good things that were lawful to them, and for their barring from the way of Allah many (people),

Sahih International

For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people],

Muhsin Khan

For the wrong-doing of the Jews, We made unlawful to them certain good foods which has been lawful to them, and for their hindering many from Allah's Way;

Yusuf Ali

For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah's Way;-

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Muhsin Khan

And their taking of Riba (usury) though they were forbidden from taking it and their devouring of men's substance wrongfully (bribery, etc.). And We have prepared for the disbelievers among them a painful torment.

Pickthall

And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences, We have prepared for those of them who disbelieve a painful doom.

Sahih International

And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment.

Shakir

And their taking usury though indeed they were forbidden it and their devouring the property of people falsely, and We have prepared for the unbelievers from among them a painful chastisement.

Dr. Ghali

And for their taking riba, (Usury and other tyoes of unlawful) and they were already forbidden it, and eating (up) the riches of mankind untruthfully; (Literally: with untruth) and We have readied for the disbelievers among them a painful torment.

Yusuf Ali

That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment.

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Dr. Ghali

But the ones of them who are firmly established in knowledge and the believers believe in what has been sent down to you, and what was sent down even before you, and (the ones who) regularly keeping up the prayer, and bringing the Zakat, (i.e., pay the poor-dues) and believing in Allah and the Last Day, for those We will soon bring a magnificent reward.

Pickthall

But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward.

Shakir

But the firm in knowledge among them and the believers believe in what has been revealed to. you and what was revealed before you, and those who keep up prayers and those who give the poor-rate and the believers in Allah and the last day, these it is whom We will give a mighty reward.

Yusuf Ali

But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward.

Muhsin Khan

But those among them who are well-grounded in knowledge, and the believers, believe in what has been sent down to you (Muhammad SAW) and what was sent down before you, and those who perform As-Salat (Iqamat-as-Salat), and give Zakat and believe in Allah and in the Last Day, it is they to whom We shall give a great reward.

Sahih International

But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakah and the believers in Allah and the Last Day - those We will give a great reward.

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Muhsin Khan

Verily, We have inspired you (O Muhammad SAW) as We inspired Nuh (Noah) and the Prophets after him; We (also) inspired Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and Al-Asbat [the twelve sons of Ya'qub (Jacob)], 'Iesa (Jesus), Ayub (Job), Yunus (Jonah), Harun (Aaron), and Sulaiman (Solomon), and to Dawud (David) We gave the Zabur (Psalms).

Sahih International

Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms].

Dr. Ghali

Surely We have revealed to you as We revealed to Nûh, (Noah) and the Prophets (even) after him, and We revealed to Ibrahîm, and Ismail, and Ishaq, and Yaaqûb, and the Grandsons, and Isa, and Ayyûb, and Yûnus, and Harûn, and Sulayman, (Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, Job, Jonah, Aaron, Solomon, respectively) and We brought Dawûd (David) a Scripture (Zabûr, said to be the psalms).

Pickthall

Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms;

Yusuf Ali

We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms.

Shakir

Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood

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Muhsin Khan

And Messengers We have mentioned to you before, and Messengers We have not mentioned to you, - and to Musa (Moses) Allah spoke directly.

Yusuf Ali

Of some messengers We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;-

Shakir

And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him):

Pickthall

And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses;

Dr. Ghali

And Messengers We have already narrated to you (about) even before and Messengers We have not narrated to you (about); and to Musa (Moses) Allah spoke long, (eloquent) speech.

Sahih International

And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech.

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Shakir

(We sent) messengers as the givers of good news and as warners, so that people should not have a plea against Allah after the (coming of) messengers; and Allah is Mighty, Wise.

Muhsin Khan

Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers. And Allah is Ever All-Powerful, All-Wise.

Pickthall

Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise.

Yusuf Ali

Messengers who gave good news as well as warning, that mankind, after (the coming) of the messengers, should have no plea against Allah: For Allah is Exalted in Power, Wise.

Dr. Ghali

Messengers (who are) constant bearers of good tidings and constant warners lest mankind should have argument against Allah after the Messengers; and Allah has been Ever-Mighty, Ever-Wise.

Sahih International

[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise.

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Dr. Ghali

But Allah bears witness to what He has sent down to you. He has sent it down with His knowledge; and the Angels (also) bear witness; and Allah suffices as Ever-Witnessing.

Pickthall

But Allah (Himself) testifieth concerning that which He hath revealeth unto thee; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness.

Yusuf Ali

But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness.

Muhsin Khan

But Allah bears witness to that which He has sent down (the Quran) unto you (O Muhammad SAW), He has sent it down with His Knowledge, and the angels bear witness. And Allah is All-Sufficient as a Witness.

Sahih International

But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness.

Shakir

But Allah bears witness by what He has revealed to you that He has revealed it with His knowledge, and the angels bear witness (also); and Allah is sufficient as a witness.

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