Surat An-Nisā' (The Women) - سورة
النساء
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
[In the Name of ALLAH, the ENTIRELY
MERCIFUL, the ESPECIALLY MERCIFUL]
4:1
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ
الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ
مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ
الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ
كَانَ عَلَيْكُمْ رَقِيبًا
Pronunciation
Ya
ayyuha annasuittaqoo rabbakumu allathee khalaqakum min nafsin
wahidatinwakhalaqa minha zawjaha wabaththa minhumarijalan katheeran wanisaan
wattaqoo Allahaallathee tasaaloona bihi wal-arhamainna Allaha kana AAalaykum
raqeeb
Translation
O
mankind, fear your Lord, who created you from one soul and created from it its
mate and dispersed from both of them many men and women. And fear Allah ,
through whom you ask one another, and the wombs. Indeed Allah is ever, over
you, an Observer.
Tafsir al-Jalalayn
O
people, of Mecca, fear your Lord, that is, His punishment by being obedient to
Him, Who created you of a single soul, Adam, and from it created its mate, Eve
(Hawwā’), from one of his left ribs, and from the pair of them, Adam and Eve,
scattered, separated and spread, many men and, many, women; and fear God by
whom you claim [your rights] from one another (tassā’alūna: the original tā’
[of tatasā’alūna] has been assimilated with the sīn; a variant reading has
tasā’alūna), so that one of you says to the other, ‘I ask you, by God…’, or
‘For God’s sake…’; and, fear, kinship ties, lest you sever them (a variant
reading [of wa’l-arhāma, ‘and kinship ties’] is wa’l-arhāmi, as a supplement to
the pronoun contained in bihi [sc. God]). They used to implore one another by
ties of kinship. Surely God has been watchful over you, heedful of your deeds,
for which He will requite you, that is to say, He is ever possessed of such an
attribute.
4:2
وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْ ۖ وَلَا
تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ ۖ وَلَا تَأْكُلُوا
أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْ ۚ إِنَّهُ كَانَ حُوبًا
كَبِيرًا
Pronunciation
Waatoo
alyatama amwalahumwala tatabaddaloo alkhabeetha bittayyibiwala ta/kuloo
amwalahum ila amwalikuminnahu kana hooban kabeera
Translation
And
give to the orphans their properties and do not substitute the defective [of
your own] for the good [of theirs]. And do not consume their properties into
your own. Indeed, that is ever a great sin.
Tafsir al-Jalalayn
The
following was revealed regarding an orphan who demanded his property from his
guardian but was refused it: Give the orphans, the under-age ones that have no
father, their property, when they have reached maturity, and do not exchange
the evil, the unlawful, for the good, the lawful, that is, taking the one in
place of the other, as you do when you take what is good from the orphan’s property,
and leave him your faulty property instead; and absorb not their property, [by]
adding it, into your property; surely that, the absorbing of it, is a great
crime, a serious sin. When this was revealed they found it difficult to
maintain guardianship over orphans, and some of them had ten or eight wives
under their care, and did not treat them all equally, and so the following was
revealed:
4:3
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي
الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ
وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ
أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا
Pronunciation
Wa-in
khiftum alla tuqsitoo feealyatama fankihoo ma tabalakum mina annisa-i mathna
wathulathawarubaAAa fa-in khiftum alla taAAdiloo fawahidatanaw ma malakat
aymanukum thalika adnaalla taAAooloo
Translation
And
if you fear that you will not deal justly with the orphan girls, then marry
those that please you of [other] women, two or three or four. But if you fear
that you will not be just, then [marry only] one or those your right hand
possesses. That is more suitable that you may not incline [to injustice].
Tafsir al-Jalalayn
If
you fear that you will not act justly, [that] you will [not] be equitable,
towards the orphans, and are thus distressed in this matter, then also fear
lest you be unjust towards women when you marry them; marry such (mā means man)
women as seem good to you, two or three or four, that is, [each man may marry]
two, or three, or four, but do not exceed this; but if you fear you will not be
equitable, towards them in terms of [their] expenses and [individual] share;
then, marry, only one, or, restrict yourself to, what your right hands own, of
slavegirls, since these do not have the same rights as wives; thus, by that
marrying of only four, or only one, or resorting to slave girls, it is
likelier, it is nearer [in outcome], that you will not be unjust, [that] you
will [not] be inequitable.
4:4
وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ
لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا
Pronunciation
Waatoo
annisaa saduqatihinnanihlatan fa-in tibna lakum AAan shay-in minhunafsan
fakuloohu hanee-an maree-a
Translation
And
give the women [upon marriage] their [bridal] gifts graciously. But if they
give up willingly to you anything of it, then take it in satisfaction and ease.
Tafsir al-Jalalayn
And
give women their dowries (saduqāt, plural of sudqa), their bridal money (mahr,
muhūr), as a free gift (nihlatan, is a verbal noun), a present given out of the
kindness of one’s heart; but if they are pleased to offer you any of it of
their own accord (nafsan, ‘of their own accord’, is for specification and is
taken from the subject of the verb [thus, it refers back to ‘they’, the
women]), meaning, [if] their own selves are pleased that you should have
something of the dowry and they give it to you then, consume it with, good, wholesome
appetite, a praiseworthy consequence, with no harm therein for you with regard
to the Hereafter: this was revealed in response to those who were opposed to
this [consumption].
4:5
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ
الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ
وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
Pronunciation
Wala
tu/too assufahaaamwalakumu allatee jaAAala Allahu lakum qiyamanwarzuqoohum
feeha waksoohum waqooloo lahumqawlan maAAroofa
Translation
And
do not give the weak-minded your property, which Allah has made a means of
sustenance for you, but provide for them with it and clothe them and speak to
them words of appropriate kindness.
Tafsir al-Jalalayn
But
do not, O guardians, give to the foolish, the squanderers from among men, women
and children, your property, that is, the property that is theirs but held by
you, which God has assigned to you as maintenance (qiyāman, ‘maintenance’, is
the verbal noun from qāma; a variant reading has qiyaman, the plural of qīma,
‘value’, that is, that with which property is valued), meaning that the
property which sustains your livelihoods and the well-being of your children,
lest they expend it improperly; provide for them thereof, that is, feed them
from it, and clothe them, and speak to them decent words, prepare for them a
kind reception, by giving them their property when they reach maturity.
4:6
وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا
بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ
أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ
غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا
فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ
إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ
بِاللَّهِ حَسِيبًا
Pronunciation
Wabtaloo
alyatama hattaitha balaghoo annikaha fa-in anastumminhum rushdan fadfaAAoo
ilayhim amwalahum walata/kulooha israfan wabidaran an yakbaroowaman kana
ghaniyyan falyastaAAfif waman kanafaqeeran falya/kul bilmaAAroofi fa-itha
dafaAAtumilayhim amwalahum faashhidoo AAalayhim wakafa billahihaseeba
Translation
And
test the orphans [in their abilities] until they reach marriageable age. Then
if you perceive in them sound judgement, release their property to them. And do
not consume it excessively and quickly, [anticipating] that they will grow up.
And whoever, [when acting as guardian], is self-sufficient should refrain [from
taking a fee]; and whoever is poor - let him take according to what is
acceptable. Then when you release their property to them, bring witnesses upon
them. And sufficient is Allah as Accountant.
Tafsir al-Jalalayn
Try,
test, well the orphans, before reaching maturity with regard [the duties of]
religion and [before] they can [legally] manage their own affairs, until they
reach the age of marrying, that is, until they have become eligible for it
through puberty or [legal] age, which, according to al-Shāfi‘ī, is the
completion of fifteen years; then, if you perceive in them maturity, that is,
right [judgement] in matters of religion and their property, deliver their
property to them; consume it not, O guardians, wastefully, without due merit,
and in haste, that is, hastening to expend it, fearing, lest they should grow
up, and become mature, at which time you will be obliged to hand it over to
them. If any man, who is a guardian, is rich, let him be abstinent, that is,
let him abstain from the orphan’s property and refrain from consuming it; if he
is poor, let him consume, of it, honourably, that is, in line with the wage for
his work. And when you deliver to them, the orphans, their property, take
witnesses over them, that they have received it and that you are absolved [of
the obligation], so that if any dispute occurs, you are able to refer to a
clear proof: this is a command [intended] for guidance. God suffices as a
reckoner, as a guardian of His creatures’ deeds and as a reckoner of these [deeds]
(the bā’ [in bi’Llāhi] is extra).
4:7
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ
الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ
الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا
مَّفْرُوضًا
Pronunciation
Lirrijali
naseebun mimmataraka alwalidani wal-aqraboona walinnisa-inaseebun mimma taraka
alwalidani wal-aqraboonamimma qalla minhu aw kathura naseeban mafrooda
Translation
For
men is a share of what the parents and close relatives leave, and for women is
a share of what the parents and close relatives leave, be it little or much -
an obligatory share.
Tafsir al-Jalalayn
The
following was revealed as a repudiation of pre-Islamic practices in which women
and children were not given any inheritance: To the men, young ones and kin,
belongs a share, a portion, of what, deceased, parents and kinsmen leave, and
to the women belongs a share of what parents and kinsmen leave, whether it, the
property, be little or much. God has made it, an obligatory share, apportioned,
to be given to them.
4:8
وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ
وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا
مَّعْرُوفًا
Pronunciation
Wa-itha
hadara alqismataoloo alqurba walyatama walmasakeenufarzuqoohum minhu waqooloo
lahum qawlan maAAroofa
Translation
And
when [other] relatives and orphans and the needy are present at the [time of]
division, then provide for them [something] out of the estate and speak to them
words of appropriate kindness.
Tafsir al-Jalalayn
And
when the division, of the inheritance, is attended by kinsmen, those of kinship
who cannot inherit, and orphans and the poor, grant them, something, out of it,
before the division [is effected]; and, if the inheritors are young, speak to
them, O guardians, honourable words, kindly, by apologising to them that it is
not your possession [to divide as you wish], but that it is for the young
[inheritors]. Some say that this [stipulation] was abrogated; others say that
it was not, only that people were all too readily neglecting it, since it was
encouraged [but not prescribed]. According to Ibn ‘Abbās, however, it is a
duty.
4:9
وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ
خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ
وَلْيَقُولُوا قَوْلًا سَدِيدًا
Pronunciation
Walyakhsha
allatheena law tarakoo minkhalfihim thurriyyatan diAAafan khafooAAalayhim
falyattaqoo Allaha walyaqooloo qawlan sadeeda
Translation
And
let those [executors and guardians] fear [injustice] as if they [themselves]
had left weak offspring behind and feared for them. So let them fear Allah and
speak words of appropriate justice.
Tafsir al-Jalalayn
And
let them fear, let them be concerned for the orphans, those who, if they, are
about to, leave behind them, that is, after their death, weak offspring, young
children, would be afraid for them; that they be ruined; let them fear God, in
the matter concerning orphans, and let them give what they would love for their
own offspring after their death; and speak, to the one approached by death,
pertinent words, the right [words], by enjoining him to give as voluntary
almsgiving no more than the third [of the inheritance], and leave the remainder
for the ones inheriting, so that they do not end up as dependants.
4:10
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ
الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ
سَعِيرًا
Pronunciation
Inna
allatheena ya/kuloona amwalaalyatama thulman innamaya/kuloona fee butoonihim
naran wasayaslawnasaAAeera
Translation
Indeed,
those who devour the property of orphans unjustly are only consuming into their
bellies fire. And they will be burned in a Blaze.
Tafsir al-Jalalayn
Those
who consume the property of orphans unjustly, without any right, are only
consuming, the whole of it as, fire in their bellies, because that is where
such [action] leads, and they shall be exposed to (read active yaslawna, or
passive yuslawna), that is, they shall enter, a blaze, an intense fire, in
which they shall burn.
4:11
يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ
مِثْلُ حَظِّ الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً
فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ
وَاحِدَةً فَلَهَا النِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ
وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ ۚ فَإِن لَّمْ
يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ ۚ فَإِن كَانَ
لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ ۚ مِن بَعْدِ وَصِيَّةٍ
يُوصِي بِهَا أَوْ دَيْنٍ ۗ آبَاؤُكُمْ
وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ
اللَّهِ ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
Pronunciation
Yooseekumu
Allahu fee awladikumliththakari mithlu haththialonthayayni fa-in kunna nisaan
fawqa ithnatayni falahunnathulutha ma taraka wa-in kanat wahidatanfalaha
annisfu wali-abawayhi likulli wahidinminhuma assudusu mimma taraka in kanalahu
waladun fa-in lam yakun lahu waladun wawarithahu abawahufali-ommihi aththuluthu
fa-in kana lahu ikhwatunfali-ommihi assudusu min baAAdi wasiyyatin yooseebiha
aw daynin abaokum waabnaokum latadroona ayyuhum aqrabu lakum nafAAan fareedatan
mina Allahiinna Allaha kana AAaleeman hakeema
Translation
Allah
instructs you concerning your children: for the male, what is equal to the
share of two females. But if there are [only] daughters, two or more, for them
is two thirds of one's estate. And if there is only one, for her is half. And
for one's parents, to each one of them is a sixth of his estate if he left
children. But if he had no children and the parents [alone] inherit from him,
then for his mother is one third. And if he had brothers [or sisters], for his
mother is a sixth, after any bequest he [may have] made or debt. Your parents
or your children - you know not which of them are nearest to you in benefit.
[These shares are] an obligation [imposed] by Allah . Indeed, Allah is ever
Knowing and Wise.
Tafsir al-Jalalayn
God
charges you, He commands you, concerning, the matter of, your children, with
what He will mention: to the male, of them, the equivalent of the portion, the lot,
of two females, if there are two [women] with him, so that half the property is
his, and the other half is theirs; if there is only one female with him, then
she has a third, and he receives two thirds; if he is the only one, he takes it
all; and if they, the offspring, be, only, women more than two, then for them
two-thirds of what he, the deceased, leaves; likewise if they be two women,
since in the case of two sisters, more deserving of such a share, God says,
They shall receive two-thirds of what he leaves [Q. 4:176]; and since a female
is entitled to a third with a male, she is all the more deserving [of the same
share] with a female. It is said that fawq, ‘more than’, introduces a relative
clause; it is also said to guard against the wrong impression that the greater
the number [of females] the greater the portion [they are entitled to], since,
it is [mistakenly] thought that the entitlement of two females to two-thirds
derives from the fact that a female is entitled to one third when with a male; but
if she, the daughter, be one (wāhidatan, is also read wāhidatun, making the
kāna [construction] syntactically complete) then to her a half; and to his
parents, the deceased’s, to each one of the two (li-kulli wāhidin minhumā,
substitutes for the previous li-abawayhi, ‘to his parents’) the sixth of what
he leaves, if he has a child, male or female: the point of the substitution is
to show that they do not share the sixth [but receive one each]. [The term]
‘child’ (walad) also applies to a grandchild, and likewise ‘parent’ (abb) to a
grandparent; but if he has no child, and his heirs are his parents, alone or
along with a spouse, then to his mother (read li-ummihi; also read, in both
places [here and further down], li-immihi in order to avoid the cumbersome
transition from a damma [‘u’] to a kasra [‘I’]) a third, of the property, or
what remains after the spouse, the rest being for the father; or, if he has
siblings, two or more, males or females, to his mother a sixth, and the rest
for the father, and nothing for the siblings.
4:12
وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن
لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ
وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ
وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ ۚ وَلَهُنَّ الرُّبُعُ
مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ
لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْدِ
وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ
يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ
مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ
مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ ۚ مِن بَعْدِ
وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ ۚ وَصِيَّةً مِّنَ
اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَلِيمٌ
Pronunciation
Walakum
nisfu ma taraka azwajukumin lam yakun lahunna waladun fa-in kana lahunna
waladunfalakumu arrubuAAu mimma tarakna min baAAdi wasiyyatinyooseena biha aw
daynin walahunna arrubuAAumimma taraktum in lam yakun lakum waladun fa-in
kanalakum waladun falahunna aththumunu mimma taraktummin baAAdi wasiyyatin
toosoona biha awdaynin wa-in kana rajulun yoorathu kalalatan awiimraatun walahu
akhun aw okhtun falikulli wahidin minhumaassudusu fa-in kanoo akthara min
thalikafahum shurakao fee aththuluthi min baAAdi wasiyyatinyoosa biha aw daynin
ghayra mudarrin wasiyyatanmina Allahi wallahu AAaleemun haleem
Translation
And
for you is half of what your wives leave if they have no child. But if they
have a child, for you is one fourth of what they leave, after any bequest they
[may have] made or debt. And for the wives is one fourth if you leave no child.
But if you leave a child, then for them is an eighth of what you leave, after
any bequest you [may have] made or debt. And if a man or woman leaves neither
ascendants nor descendants but has a brother or a sister, then for each one of
them is a sixth. But if they are more than two, they share a third, after any
bequest which was made or debt, as long as there is no detriment [caused].
[This is] an ordinance from Allah , and Allah is Knowing and Forbearing.
Tafsir al-Jalalayn
And
for you a half of what your wives leave, if they have no children, from you or
from another; but if they have children, then for you a fourth of what they
leave, after any bequest they may bequeath, or any debt: the consensus is that
the grandchild in this case is like the child. And for them, the wives, whether
one or more, a fourth of what you leave, if you have no children; but if you
have children, from them or from others, then for them an eighth of what you
leave, after any bequest you may bequeath, or any debt; again the consensus is
that the grandchild is as the child. If it be a man leaving an inheritance
(yūrathu, ‘being inherited from’, is an adjectival qualification, the predicate
of which is [the following kalālatan, ‘without direct heir’]) and not having a
direct heir, that is, [having] neither a parent nor child, or it be a woman,
leaving an inheritance and having no direct heir, but it be that such, a man
leaving an inheritance with no direct heir, has a brother or a sister, from the
same mother, as read by Ibn Mas‘ūd and others, then to each of the two a sixth,
of what he leaves; but if they, the siblings from the same mother, be more than
that, that is, [more] than one, then they share a third, the male and female
equally, after any bequest to be bequeathed or any debt without prejudice
(ghayra mudārrin, is a circumstantial qualifier referring to the person
governing [the verb] yūsā, ‘to be bequeathed’) in other words, without causing
any prejudice to the inheritors by bequeathing more than the third); a charge
(wasiyyatan, a verbal noun reaffirming [the import of] yūsīkum, ‘He charges
you’ [of the beginning of the previous verse]) from God. God is Knowing, of the
obligations which He has ordained for His creatures, Forbearing, in deferring
the punishment of those that disobey Him. The Sunna specifies that the
individuals mentioned may receive the relevant inheritance provided that they
are not barred from it on account of their having committed murder, or [their
belonging to] a different religion or being slaves.
4:13
تِلْكَ حُدُودُ اللَّهِ ۚ وَمَن يُطِعِ
اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ
خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ
Pronunciation
Tilka
hudoodu Allahi waman yutiAAiAllaha warasoolahu yudkhilhu jannatin tajree min
tahtihaal-anharu khalideena feeha wathalikaalfawzu alAAatheem
Translation
These
are the limits [set by] Allah , and whoever obeys Allah and His Messenger will
be admitted by Him to gardens [in Paradise] under which rivers flow, abiding
eternally therein; and that is the great attainment.
Tafsir al-Jalalayn
Those,
rulings mentioned with respect to orphans and what followed, are God’s bounds,
His laws, which He has delimited for His servants, so that they may act in
accordance with them and not infringe them. Whoever obeys God and His
Messenger, in what He has ruled, He will admit him (yudkhilhu, or, as a shift
[to the first person plural] read nudkhilhu, ‘We will admit him’) to Gardens
underneath which rivers flow, abiding therein; that is the great triumph.
4:14
وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ
حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ
Pronunciation
Waman
yaAAsi Allahawarasoolahu wayataAAadda hudoodahu yudkhilhu narankhalidan feeha
walahu AAathabun muheen
Translation
And
whoever disobeys Allah and His Messenger and transgresses His limits - He will
put him into the Fire to abide eternally therein, and he will have a
humiliating punishment.
Tafsir al-Jalalayn
But
whoever disobeys God, and His Messenger; and transgresses His bounds, him He
will admit ([read] in both ways [as above, yudkhilhu and nudkhilhu]) to a Fire,
abiding therein, and for him, in it, there shall be a humbling chastisement,
one of humiliation. (In both [of the last] verses, the [singular] person [of
the suffixed pronouns and the verbs] accords with the [singular] form of [the
particle] man, ‘whoever’, while [the plural person in] khālidīn, ‘abiding’,
accords with its [general plural] import.)
4:15
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن
نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا
فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ
اللَّهُ لَهُنَّ سَبِيلًا
Pronunciation
Wallatee
ya/teena alfahishatamin nisa-ikum fastashhidoo AAalayhinna arbaAAatanminkum
fa-in shahidoo faamsikoohunna fee albuyooti hattayatawaffahunna almawtu aw
yajAAala Allahu lahunnasabeela
Translation
Those
who commit unlawful sexual intercourse of your women - bring against them four
[witnesses] from among you. And if they testify, confine the guilty women to
houses until death takes them or Allah ordains for them [another] way.
Tafsir al-Jalalayn
As
for those of your women who commit lewdness, adultery, call four, Muslim men,
of you to witness against them; and if they witness, against them such [lewdness],
then detain them in their houses, and prevent them from mixing with people,
until, the angels of, death take them or, until, God appoints for them a way,
out of it. This was stipulated for them at the very beginning of Islam, but
then a way out was appointed for them through [the stipulation] that the virgin
should receive a hundred lashes and be banished for a year, and the married
woman be stoned. The prescribed punishment was explained thus in the hadīth,
‘Come listen to me! Come listen to me! God has now made a way out for them’, as
reported by Muslim.
4:16
وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ
فَآذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا ۗ إِنَّ اللَّهَ
كَانَ تَوَّابًا رَّحِيمًا
Pronunciation
Wallathani
ya/tiyanihaminkum faathoohuma fa-in taba waaslahafaaAAridoo AAanhuma inna
Allaha kanatawwaban raheema
Translation
And
the two who commit it among you, dishonor them both. But if they repent and
correct themselves, leave them alone. Indeed, Allah is ever Accepting of
repentance and Merciful.
Tafsir al-Jalalayn
And
when two of you (read wa’lladhāni or wa’lladhānni) men, commit it, that is, a
lewd act, adultery or homosexual intercourse, punish them both, with insults
and beatings with sandals; but if they repent, of this [lewd act], and make
amends, through [good] action, then leave them be, and do not harm them. God
ever turns [relenting], to those who repent, and is Merciful, to them. This
[verse] is abrogated by the prescribed punishment if adultery is meant [by the
lewd act], and similarly if homosexual intercourse is meant, according to
al-Shāfi‘ī; but according to him, the person who is the object of the [penetrative]
act is not stoned, even if he be married; rather, he is flogged and banished.
Judging by the dual person pronoun, it seems more obvious that homosexual
fornication is meant [by this verse], even though the former [sc. al-Shāfi‘ī]
was of the opinion that it referred to an adulterer and an adulteress; but this
[opinion of his] may be countered by the fact that [the reference to] the two
[men] becomes clear on account of the particle min being attached to a
masculine pronoun [minkum, ‘of you’], and by the fact that they suffer the same
punishment, [both effect the action of] repentance and [are both granted] that
they be left alone [thereafter], [all of] which applies specifically to men,
given that for women detention is stipulated, as was stated before.
4:17
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ
يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ
يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ
عَلِيمًا حَكِيمًا
Pronunciation
Innama
attawbatu AAalaAllahi lillatheena yaAAmaloona assoo-abijahalatin thumma
yatooboona min qareebin faola-ikayatoobu Allahu AAalayhim wakana
AllahuAAaleeman hakeema
Translation
The
repentance accepted by Allah is only for those who do wrong in ignorance [or
carelessness] and then repent soon after. It is those to whom Allah will turn
in forgiveness, and Allah is ever Knowing and Wise.
Tafsir al-Jalalayn
The
repentance that God accepts, that is, the one which He has prescribed for
Himself to accept, out of His bounty, is only of those who do evil, an act of
disobedience, in ignorance (bi-jahālatin, a circumstantial qualifier, in other
words, ‘they are ignorant’ while they are disobeying their Lord); then repent
shortly thereafter, before the last gasps of death; God will relent to those,
He will accept their repentance. And God is ever Knowing, of His creatures,
Wise, in what He does with them.
4:18
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ
السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ
الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ
أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
Pronunciation
Walaysati
attawbatu lillatheenayaAAmaloona assayyi-ati hatta ithahadara ahadahumu almawtu
qala inneetubtu al-ana wala allatheena yamootoonawahum kuffarun ola-ika
aAAtadna lahum Aaathabanaleema
Translation
But
repentance is not [accepted] of those who [continue to] do evil deeds up until,
when death comes to one of them, he says, "Indeed, I have repented
now," or of those who die while they are disbelievers. For them We have
prepared a painful punishment.
Tafsir al-Jalalayn
Repentance
is not for those who do evil deeds, sins, until, when death approaches one of
them, and the pangs of death begin, he says, upon witnessing his predicament:
‘Indeed now I repent’, for this would not avail him and would not be accepted
from him; neither for those who die disbelieving, if they repent in the
Hereafter upon seeing the chastisement: it will not be accepted from them.
Those — We have prepared for them a painful chastisement.
4:19
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ
لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا
تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ
بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ
بِالْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا
شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا
Pronunciation
Ya
ayyuha allatheena amanoola yahillu lakum an tarithoo annisaakarhan wala
taAAduloohunna litathhaboobibaAAdi ma ataytumoohunna illa anya/teena
bifahishatin mubayyinatin waAAashiroohunnabilmaAAroofi fa-in karihtumoohunna
faAAasa antakrahoo shay-an wayajAAala Allahu feehi khayran katheera
Translation
O
you who have believed, it is not lawful for you to inherit women by compulsion.
And do not make difficulties for them in order to take [back] part of what you
gave them unless they commit a clear immorality. And live with them in
kindness. For if you dislike them - perhaps you dislike a thing and Allah makes
therein much good.
Tafsir al-Jalalayn
O
you who believe, it is not lawful for you to inherit women against their will
(read either karhan or kurhan, as alternative forms) that is to say, coercing
them into this. In pre-Islamic times, they used to inherit women from their
kin, and if they so wished they could marry [a woman] without a dowry, or marry
her off and take the dowry for themselves, or prevent her [from marriage] until
she gave up what she had inherited, or until she died and they could inherit
from her. They were thus forbidden such practices; neither debar them, your
[former] wives from marrying others by retaining them while you have no desire
for them yourselves, only to harm them; so that you may go off with part of
what you have given them, of the dowry, except when they commit flagrant (read
mubayyina, ‘making it clear’, or mubayyana, ‘clear’) lewdness, such as adultery
or rebellion, then you have the right to coerce them until they redeem
themselves to you or forfeit [their dowries]. Consort with them in kindness,
that is, being decent in speaking [to them], with regard to [their] expenditure
and lodging; for if you hate them, then be patient; it may happen that you hate
a thing wherein God has set much good, that is to say, perhaps He does this
when He provides you with a righteous child through them.
4:20
وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ
زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا ۚ أَتَأْخُذُونَهُ
بُهْتَانًا وَإِثْمًا مُّبِينًا
Pronunciation
Wa-in
aradtumu istibdala zawjin makanazawjin waataytum ihdahunna qintaranfala
ta/khuthoo minhu shay-an ata/khuthoonahubuhtanan wa-ithman mubeena
Translation
But
if you want to replace one wife with another and you have given one of them a
great amount [in gifts], do not take [back] from it anything. Would you take it
in injustice and manifest sin?
Tafsir al-Jalalayn
And
if you desire to exchange a wife in place of another, by divorcing the one, and
you have given to one, of the spouses, a hundredweight, that is, a large sum as
dowry, take of it nothing. Would you take it by way of calumny, injustice, and
manifest sin? (buhtānan, ‘calumny’, and ithman, ‘sin’, end in the accusative
because they are circumstantial qualifiers); the interrogative here is meant as
a rebuke, and as a disavowal where He says:
4:21
وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ
إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا
Pronunciation
Wakayfa
ta/khuthoonahu waqad afdabaAAdukum ila baAAdin waakhathnaminkum meethaqan
ghaleetha
Translation
And
how could you take it while you have gone in unto each other and they have taken
from you a solemn covenant?
Tafsir al-Jalalayn
How
shall you take it, that is, by what right, when each of you has been privily
with the other, through sexual intercourse, which validates the dowry, and they
have taken from you a solemn covenant, a binding pledge, and that is what God
commanded, namely, that they should be retained honourably or set free
virtuously.
4:22
وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ
النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُ كَانَ فَاحِشَةً
وَمَقْتًا وَسَاءَ سَبِيلًا
Pronunciation
Wala
tankihoo ma nakahaabaokum mina annisa-i illa maqad salafa innahu kana
fahishatan wamaqtan wasaasabeela
Translation
And
do not marry those [women] whom your fathers married, except what has already
occurred. Indeed, it was an immorality and hateful [to Allah ] and was evil as
a way.
Tafsir al-Jalalayn
And
do not marry women whom (mā means man) your fathers married, unless it be a
thing of the past, which is forgiven you; surely that, marrying them, is
obscene, vile, and abominable (maqtan, means it results in maqt, ‘severe hate’,
from God), an evil way, [an evil] path is this.
4:23
حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ
وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ
وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم
مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي
حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا
دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ
مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ
ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
Pronunciation
Hurrimat
AAalaykum ommahatukumwabanatukum waakhawatukum waAAammatukum
wakhalatukumwabanatu al-akhi wabanatu al-okhti waommahatukumuallatee
ardaAAnakum waakhawatukum mina arradaAAatiwaommahatu nisa-ikum waraba-ibukumu
allateefee hujoorikum min nisa-ikumu allateedakhaltum bihinna fa-in lam
takoonoo dakhaltum bihinna falajunaha AAalaykum wahala-ilu abna-ikumuallatheena
min aslabikum waan tajmaAAoobayna al-okhtayni illa ma qad salafa inna
Allahakana ghafooran raheema
Translation
Prohibited
to you [for marriage] are your mothers, your daughters, your sisters, your
father's sisters, your mother's sisters, your brother's daughters, your
sister's daughters, your [milk] mothers who nursed you, your sisters through
nursing, your wives' mothers, and your step-daughters under your guardianship
[born] of your wives unto whom you have gone in. But if you have not gone in
unto them, there is no sin upon you. And [also prohibited are] the wives of
your sons who are from your [own] loins, and that you take [in marriage] two
sisters simultaneously, except for what has already occurred. Indeed, Allah is
ever Forgiving and Merciful.
Tafsir al-Jalalayn
Forbidden
to you are your mothers, in marriage, and this includes the paternal and
maternal grandmothers; and daughters, including their children, if they should
lower themselves [to such standards]; your sisters, from your fathers and
mothers; your paternal aunts, that is, the sisters of your fathers and
grandfathers; and maternal aunts, that is, the sisters of your mothers and
grandmothers; your brother’s daughters, your sister’s daughters, including the
children of these daughters; your foster mothers who have given you milk, five
times within the first two years, as pointed out in a hadīth; your foster
sisters, and, according to the Sunna, the daughters of these; and these
foster-sisters include those suckled by a woman with whom the man has had
intercourse, those suckled by the man’s paternal aunts, or maternal aunts, or
those suckled by his brother’s daughters, or his sister’s daughters, on account
of the [Prophet’s] hadīth that, ‘What kinship makes unlawful suckling also
makes unlawful’, as reported by al-Bukhārī and Muslim; your mothers-in-law,
your step-daughters (rabā’ib, plural of rabība, the daughter of one’s wife from
another husband), who are, being brought up, in your care (allātī fī hujūrikum
is an adjectival qualifier, reiterating the obvious, without any additional
import); being born of your wives you have been in to, in sexual intercourse —
but if you have not yet been in to them you are not at fault, if you leave
them, to then marry their daughters — and the spouses of your sons who are of
your loins, as opposed to those whom you have adopted, whose spouses, in
contrast, you may marry; and that you should take to you, in marriage, two
sisters together, [sisters] by kinship or by suckling: the Sunna adds that you
may not marry her together with her paternal or maternal aunt; it is
permissible to marry each of these separately or to own them [as handmaidens]
together, but only have sexual intercourse with one of them; unless it be a
thing of the past, from pre-Islamic times, when you may have married in one of
the ways mentioned: you are not at fault. God is ever Forgiving, of what you
have done in the past, prior to this prohibition, Merciful, to you in this
matter.
4:24
وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا
مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّهِ
عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم
مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم
بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ
عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ
كَانَ عَلِيمًا حَكِيمًا
Pronunciation
Walmuhsanatu
mina annisa-iilla ma malakat aymanukum kitaba AllahiAAalaykum waohilla lakum ma
waraa thalikuman tabtaghoo bi-amwalikum muhsineena ghayra musafiheenafama
istamtaAAtum bihi minhunna faatoohunnaojoorahunna fareedatan wala junaha
AAalaykumfeema taradaytum bihi min baAAdi alfareedatiinna Allaha kana AAaleeman
hakeema
Translation
And
[also prohibited to you are all] married women except those your right hands
possess. [This is] the decree of Allah upon you. And lawful to you are [all
others] beyond these, [provided] that you seek them [in marriage] with [gifts
from] your property, desiring chastity, not unlawful sexual intercourse. So for
whatever you enjoy [of marriage] from them, give them their due compensation as
an obligation. And there is no blame upon you for what you mutually agree to
beyond the obligation. Indeed, Allah is ever Knowing and Wise.
Tafsir al-Jalalayn
And,
forbidden to you are, wedded women, those with spouses, that you should marry
them before they have left their spouses, be they Muslim free women or not;
save what your right hands own, of captured [slave] girls, whom you may have
sexual intercourse with, even if they should have spouses among the enemy camp,
but only after they have been absolved of the possibility of pregnancy [after
the completion of one menstrual cycle]; this is what God has prescribed for you
(kitāba is in the accusative because it is the verbal noun). Lawful for you
(read passive wa-uhilla, or active wa-ahalla), beyond all that, that is, except
what He has forbidden you of women, is that you seek, women, using your wealth,
by way of a dowry or a price, in wedlock and not, fornicating, in illicitly.
Such wives as you enjoy thereby, and have had sexual intercourse with, give
them their wages, the dowries that you have assigned them, as an obligation;
you are not at fault in agreeing together, you and they, after the obligation,
is waived, decreased or increased. God is ever Knowing, of His creatures, Wise,
in what He has ordained for them.
4:25
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن
يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن
فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّهُ أَعْلَمُ
بِإِيمَانِكُم ۚ بَعْضُكُم مِّن بَعْضٍ ۚ فَانكِحُوهُنَّ بِإِذْنِ
أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ
مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا
أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى
الْمُحْصَنَاتِ مِنَ الْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِيَ
الْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ ۗ وَاللَّهُ
غَفُورٌ رَّحِيمٌ
Pronunciation
Waman
lam yastatiAA minkum tawlanan yankiha almuhsanati almu/minatifamin ma malakat
aymanukum min fatayatikumualmu/minati wallahu aAAlamu bi-eemanikumbaAAdukum min
baAAdin fankihoohunnabi-ithni ahlihinna waatoohunna ojoorahunna
bilmaAAroofimuhsanatin ghayra masafihatin walamuttakhithati akhdanin fa-itha
ohsinnafa-in atayna bifahishatin faAAalayhinna nisfu maAAala almuhsanati mina
alAAathabi thalikaliman khashiya alAAanata minkum waan tasbiroo khayrunlakum
wallahu ghafoorun raheem
Translation
And
whoever among you cannot [find] the means to marry free, believing women, then
[he may marry] from those whom your right hands possess of believing slave
girls. And Allah is most knowing about your faith. You [believers] are of one
another. So marry them with the permission of their people and give them their
due compensation according to what is acceptable. [They should be] chaste,
neither [of] those who commit unlawful intercourse randomly nor those who take
[secret] lovers. But once they are sheltered in marriage, if they should commit
adultery, then for them is half the punishment for free [unmarried] women. This
[allowance] is for him among you who fears sin, but to be patient is better for
you. And Allah is Forgiving and Merciful.
Tafsir al-Jalalayn
And
whoever has not the means wherewith, [whoever] is not wealthy enough, to be
able to marry believing (al-mu’mināt, ‘believing’, is in accordance with the
prevalent practice, and does not add to the import), free, women in wedlock,
let him take, in marriage, believing maids whom your right hands own. God knows
very well your faith, so suffice yourself with its outward manifestation and
leave the innermost matters to Him, for He is the One to know her [true] merit:
many a slavegirl may be more excellent [in faith] than a free woman, and this
is meant to encourage marriage with slavegirls; the one of you is as the other,
being equal in religion, so do not disdain to marry with them. So marry them,
with the permission of their folk, their guardians, and give them their wages,
their dowries, honourably, without procrastination or diminution, as women in
wedlock (muhsanāt, a circumstantial qualifier), in decency, not illicitly,
openly fornicating, or taking lovers, companions fornicating in secret. But
when they are given in wedlock, [when] they are married off (a variant reading
[for the passive uhsinna, ‘they are given in wedlock’] has the active ahsanna,
‘they enter into wedlock’), if they commit lewdness, such as adultery, they
shall be liable to half the chastisement, the legal punishment, of married,
free, virgin, women, who commit adultery, and are thus given fifty lashes and
banished for half a year; [male] slaves by analogy are liable to the same
punishment. Here, God has not made wedlock the precondition for the prescribed
punishment to show that stoning does not apply in their case [sc. slavegirls].
That, marrying of slavegirls on account of insufficient means, is for those of
you who fear the distress of sin, fornication (al-‘anat originally means
distress, but is used to mean zinā, ‘fornication’, because of the distress that
it causes in the way of the punishment in this world and in the Hereafter), as
opposed to those of you who might not have such a fear [of distress] with
regard to their free women and for whom it is unlawful to marry her [the
slavegirl]; likewise for one who has sufficient means to marry a free woman [it
is unlawful for him to marry a slavegirl instead]: this is the opinion of
al-Shāfi‘ī. Moreover, God’s words ‘believing maids’ precludes unbelieving
women, whom it is unlawful to marry, even if one should find no believing women
and fear [the distress of fornication]; yet it is better for you to be patient,
and abstain from marrying slavegirls, lest the child should become enslaved
also. God is Forgiving, Merciful, by allowing room for manoeuvre in these matters.
4:26
يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ
وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَاللَّهُ
عَلِيمٌ حَكِيمٌ
Pronunciation
Yureedu
Allahu liyubayyina lakumwayahdiyakum sunana allatheena min qablikum
wayatoobaAAalaykum wallahu AAaleemun hakeem
Translation
Allah
wants to make clear to you [the lawful from the unlawful] and guide you to the
[good] practices of those before you and to accept your repentance. And Allah
is Knowing and Wise.
Tafsir al-Jalalayn
God
desires to make clear to you, the laws of your religion and what is in your
best interests, and to guide you in the ways, the paths, of those, prophets,
before you, in the way of what is lawful and what is unlawful, so that you
might follow them, and to turn [in forgiveness] towards you, bringing you back
from the disobedience which you practised, to obedience to Him; God is Knowing,
of you, Wise, in what He has ordained for you.
4:27
وَاللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ
وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُوا مَيْلًا عَظِيمًا
Pronunciation
Wallahu
yureedu an yatoobaAAalaykum wayureedu allatheena yattabiAAoona ashshahawatian
tameeloo maylan Aaatheem
Translation
Allah
wants to accept your repentance, but those who follow [their] passions want you
to digress [into] a great deviation.
Tafsir al-Jalalayn
And
God desires to turn [forgivingly] towards you (He repeats this in order to
expand upon it), but those who follow their passions, the Jews and Christians,
or the Magians and adulterers, desire that you deviate with a terrible
deviation, transgressing what is right by committing what has been forbidden
you, so that you might be like them.
4:28
يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ
الْإِنسَانُ ضَعِيفًا
Pronunciation
Yureedu
Allahu an yukhaffifa AAankumwakhuliqa al-insanu daAAeefa
Translation
And
Allah wants to lighten for you [your difficulties]; and mankind was created
weak.
Tafsir al-Jalalayn
God
desires to lighten things for you, and make the rulings of the Law easier for
you; for man was created weak, unable to abstain from women and passions.
4:29
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا
أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ
مِّنكُمْ ۚ وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ
بِكُمْ رَحِيمًا
Pronunciation
Ya
ayyuha allatheena amanoola ta/kuloo amwalakum baynakum bilbatiliilla an takoona
tijaratan AAan taradinminkum wala taqtuloo anfusakum inna Allaha kanabikum
raheema
Translation
O
you who have believed, do not consume one another's wealth unjustly but only
[in lawful] business by mutual consent. And do not kill yourselves [or one
another]. Indeed, Allah is to you ever Merciful.
Tafsir al-Jalalayn
O
you who believe, consume not your goods between you wrongly, unlawfully
according to the Law, through usury or usurpation, except it be trading
(tijāratan, also read tijāratun), so that the goods be from trade effected,
through mutual agreement, through mutual good-will: such [goods] you may
consume. And kill not yourselves, by committing what leads towards destruction
on account of some affiliation, be it in this world or the Hereafter. Surely
God is ever Merciful to you, when He forbids you such things.
4:30
وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا
فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى
اللَّهِ يَسِيرًا
Pronunciation
Waman
yafAAal thalika AAudwananwathulman fasawfa nusleehi naran wakanathalika AAala
Allahi yaseera
Translation
And
whoever does that in aggression and injustice - then We will drive him into a
Fire. And that, for Allah , is [always] easy.
Tafsir al-Jalalayn
And
whoever does that, which he has been forbidden, through aggression (‘udwānan, a
circumstantial qualifier), transgressing what is lawful, and injustice (zulman,
[reiterated] for emphasis), him We shall certainly expose, admit, to a fire,
wherein he shall burn; and that for God is an easy matter.
4:31
إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ
عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
Pronunciation
In
tajtaniboo kaba-ira matunhawna AAanhu nukaffir AAankum sayyi-atikum
wanudkhilkummudkhalan kareema
Translation
If
you avoid the major sins which you are forbidden, We will remove from you your
lesser sins and admit you to a noble entrance [into Paradise].
Tafsir al-Jalalayn
If
you avoid the grave sins that are forbidden you, those for which the threat of
punishment has been prescribed, like murder, fornication or theft — according
to Ibn ‘Abbās, these number as much as seven hundred — We will absolve you of
your, minor, evil deeds, on account of your acts of obedience, and admit you by
an honourable gate (read mudkhalan or madkhalan), that is, [by an honourable]
admittance or location, namely, Paradise.
4:32
وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ
بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ
مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا
اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ
بِكُلِّ شَيْءٍ عَلِيمًا
Pronunciation
Wala
tatamannaw ma faddalaAllahu bihi baAAdakum AAala baAAdinlirrijali naseebun
mimma iktasaboowalinnisa-i naseebun mimma iktasabnawas-aloo Allaha min fadlihi
inna Allahakana bikulli shay-in Aaaleema
Translation
And
do not wish for that by which Allah has made some of you exceed others. For men
is a share of what they have earned, and for women is a share of what they have
earned. And ask Allah of his bounty. Indeed Allah is ever, of all things,
Knowing.
Tafsir al-Jalalayn
Do
not covet that in which God has preferred some of you above others, in the way
of worldly affairs or religion, lest it lead to mutual envy and hatred. To men
a share from, a reward for, what they have earned, for their acts in the struggle
and so on, and to women a share from what they have earned, by way of being
obedient to their spouses and guarding their private parts: this was revealed
when Umm Salama said: ‘Would that we were men, so that we could join the
struggle and receive the reward they receive!’ And ask (read wa-s’alū or
wa-salū) God of His bounty, what you need and He will give it to you; God is
ever Knower of all things, including where merit is deserved and that for which
you ask.
4:33
وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ
الْوَالِدَانِ وَالْأَقْرَبُونَ ۚ وَالَّذِينَ عَقَدَتْ
أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ اللَّهَ كَانَ
عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا
Pronunciation
Walikullin
jaAAalna mawaliyamimma taraka alwalidani wal-aqraboonawallatheena AAaqadat aymanukum
faatoohumnaseebahum inna Allaha kana AAalakulli shay-in shaheeda
Translation
And
for all, We have made heirs to what is left by parents and relatives. And to
those whom your oaths have bound [to you] - give them their share. Indeed Allah
is ever, over all things, a Witness.
Tafsir al-Jalalayn
To
each, man and woman, We have appointed heirs, relations to be given, of that,
property, which parents and kinsmen leave, for them, and to those to whom your
right hands (aymān, plural of yamīn, meaning ‘oath’ or ‘hand’) were pledged
(read ‘āqadat or ‘aqadat), that is, those allies with whom before the coming of
Islam you made covenants of mutual assitance and inheritance. So give them,
now, their share, their portions of the inheritance, which is a sixth. God is
ever Witness over everything, [ever] aware [of it], including your
circumstances: this verse was abrogated by His words, But those related by blood
are nearer to one another [Q. 8:75 and 33:6].
4:34
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا
فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ
قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ ۚ وَاللَّاتِي
تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ
وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا
عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ
عَلِيًّا كَبِيرًا
Pronunciation
Arrijalu
qawwamoonaAAala annisa-i bima faddalaAllahu baAAdahum AAala baAAdin
wabimaanfaqoo min amwalihim fassalihatu qanitatunhafithatun lilghaybi bima
hafithaAllahu wallatee takhafoonanushoozahunna faAAithoohunna wahjuroohunnafee
almadajiAAi wadriboohunna fa-in ataAAnakumfala tabghoo AAalayhinna sabeelan
inna Allaha kanaAAaliyyan kabeera
Translation
Men
are in charge of women by [right of] what Allah has given one over the other
and what they spend [for maintenance] from their wealth. So righteous women are
devoutly obedient, guarding in [the husband's] absence what Allah would have
them guard. But those [wives] from whom you fear arrogance - [first] advise
them; [then if they persist], forsake them in bed; and [finally], strike them.
But if they obey you [once more], seek no means against them. Indeed, Allah is
ever Exalted and Grand.
Tafsir al-Jalalayn
Men
are in charge of, they have authority over, women, disciplining them and
keeping them in check, because of that with which God has preferred the one
over the other, that is, because God has given them the advantage over women,
in knowledge, reason, authority and otherwise, and because of what they expend,
on them [the women], of their property. Therefore righteous women, among them,
are obedient, to their husbands, guarding in the unseen, that is, [guarding]
their private parts and otherwise during their spouses’ absence, because of
what God has guarded, for them, when He enjoined their male spouses to look
after them well. And those you fear may be rebellious, disobedient to you, when
such signs appear, admonish them, make them fear God, and share not beds with
them, retire to other beds if they manifest such disobedience, and strike them,
but not violently, if they refuse to desist [from their rebellion] after
leaving them [in separate beds]. If they then obey you, in what is desired from
them, do not seek a way against them, a reason to strike them unjustly. God is
ever High, Great, so beware of Him, lest He punish you for treating them
unjustly.
4:35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا
فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا
إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ إِنَّ اللَّهَ
كَانَ عَلِيمًا خَبِيرًا
Pronunciation
Wa-in
khiftum shiqaqa baynihimafabAAathoo hakaman min ahlihi wahakaman minahliha in
yureeda islahan yuwaffiqiAllahu baynahuma inna Allaha kanaAAaleeman khabeera
Translation
And
if you fear dissension between the two, send an arbitrator from his people and
an arbitrator from her people. If they both desire reconciliation, Allah will
cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all
things].
Tafsir al-Jalalayn
And
if you fear, become aware of, a breach, a dispute, between the two, the married
couple (the genitive construction shiqāqa baynihimā, ‘[any] breach between the
two’, is for a range [of alternatives], in other words: shiqāqan baynihimā [is
the normal construction]) send forth, for them with their consent, an arbiter,
a just man, from his folk, his kinsmen, and an arbiter from her folk: the
husband delegates to his arbiter the [matter of] divorce or the acceptance of
compensation in its place, while she delegates to her arbiter the [matter of]
separation. The two arbiters do their best and bid the one guilty of the injustice
to desist, or they suggest separation if they see fit. God, exalted be He,
says, if they, the two arbiters, desire to set things right, God will grant
them, the married couple, success, determining for them what constitutes [an
act of] obedience, be it reconciliation or separation. Surely God is ever
Knower, of everything, Aware, of what is hidden and what is manifested.
4:36
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ
شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ
وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ
بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ
لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا
Pronunciation
WaAAbudoo
Allaha walatushrikoo bihi shay-an wabilwalidayni ihsananwabithee alqurba
walyatama walmasakeeniwaljari thee alqurba waljarialjunubi wassahibi biljanbi
wabniassabeeli wama malakat aymanukum inna Allahala yuhibbu man kana mukhtalan
fakhoora
Translation
Worship
Allah and associate nothing with Him, and to parents do good, and to relatives,
orphans, the needy, the near neighbor, the neighbor farther away, the companion
at your side, the traveler, and those whom your right hands possess. Indeed,
Allah does not like those who are self-deluding and boastful.
Tafsir al-Jalalayn
And
worship God, declare His Oneness, and associate nothing with Him. Be kind to
parents, being dutiful and gentle-mannered, and near kindred, and to orphans,
and to the needy, and to the neighbour who is near, to you in terms of [physical]
vicinity or kinship, and to the neighbour who is a stranger, the one far from
you in terms of [physical] vicinity or kinship; and to the friend at your side,
a travelling companion, or a colleague at work, and, it is also said, one’s
wife; and to the wayfarer, the one cut off during a journey, and to what your
right hands own, of bondsmen. Surely God loves not the conceited, the arrogant,
and the boastful, [the one who boasts] before people of what he has been given.
4:37
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ
بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ ۗ وَأَعْتَدْنَا
لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Pronunciation
Allatheena
yabkhaloona waya/muroona annasabilbukhli wayaktumoona ma atahumuAllahu min
fadlihi waaAAtadna lilkafireenaAAathaban muheena
Translation
Who
are stingy and enjoin upon [other] people stinginess and conceal what Allah has
given them of His bounty - and We have prepared for the disbelievers a
humiliating punishment –
Tafsir al-Jalalayn
Those
(alladhīna, the subject) who are niggardly, in their duty, and bid other people
to be niggardly, in the same, and conceal what God has bestowed upon them of
His bounty, in the way of knowledge and property: these are the Jews (the
predicate of the [said] subject is [an implied] lahum wa‘īdun shadīd, ‘for them
there is a promise of severe punishment’). And We have prepared for those that
disbelieve, in this and other matters, a humbling chastisement, one of
humiliation.
4:38
وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَاءَ
النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ ۗ وَمَن يَكُنِ
الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا
Pronunciation
Wallatheena
yunfiqoona amwalahumri-aa annasi wala yu/minoona billahiwala bilyawmi al-akhiri
waman yakuni ashshaytanulahu qareenan fasaa qareena
Translation
And
[also] those who spend of their wealth to be seen by the people and believe not
in Allah nor in the Last Day. And he to whom Satan is a companion - then evil
is he as a companion.
Tafsir al-Jalalayn
And
those (wa’lladhīna, a supplement to the previous alladhīna, ‘those’) who expend
of their substance to show off to people, to be seen of them, and believe not
in God and the Last Day, the likes of the hypocrites and the Meccans. Whoever
has Satan for a comrade, for a companion, whose command he follows, as these
do, then an evil comrade has he.
4:39
وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ
وَالْيَوْمِ الْآخِرِ وَأَنفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ ۚ وَكَانَ اللَّهُ
بِهِمْ عَلِيمًا
Pronunciation
Wamatha
AAalayhim law amanoobillahi walyawmi al-akhiriwaanfaqoo mimma razaqahumu Allahu
wakana Allahubihim Aaaleema
Translation
And
what [harm would come] upon them if they believed in Allah and the Last Day and
spent out of what Allah provided for them? And Allah is ever, about them, Knowing.
Tafsir al-Jalalayn
And
what burden is on them if they were to believe in God and the Last Day, and
expend of what God has provided them?, that is to say, what harm would this
cause them? In other words, there is no harm therein. Rather, harm lies in what
they follow (the interrogative is meant as a disavowal; the law [of law āmanū,
‘if they were to believe’] conveys the sense of the verbal noun [sc. mādhā
‘alayhim īmānuhum, ‘what burden would their belief be upon them?’]). God is
ever Aware of them, and will requite them for what they have done.
4:40
إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ
حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
Pronunciation
Inna
Allaha la yathlimumithqala tharratin wa-in taku hasanatan yudaAAifhawayu/ti min
ladunhu ajran Aaatheema
Translation
Indeed,
Allah does not do injustice, [even] as much as an atom's weight; while if there
is a good deed, He multiplies it and gives from Himself a great reward.
Tafsir al-Jalalayn
Surely
God shall not wrong, anyone, so much as the weight of an atom, [the weight of]
the smallest ant, by diminishing thereby a person’s good deeds or increase
thereby his evil deeds; and if it, the atom, be a good deed (in taku hasanatan,
‘if it be a good deed’, is also read in taku hasanatun, in which case the kāna
[construction] is [syntactically] complete), from a believer, He will double it
(yudā‘ifuhā, also read yuda‘‘ifuhā), from ten times up to more than seven
hundred times, and give from Himself, in addition to the doubling, a great
wage, that no one can estimate.
4:41
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ
بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا
Pronunciation
Fakayfa
itha ji/na min kulliommatin bishaheedin waji/na bika AAala haola-ishaheeda
Translation
So
how [will it be] when We bring from every nation a witness and we bring you, [O
Muhammad] against these [people] as a witness?
Tafsir al-Jalalayn
So
how shall it be, the predicament of the disbelievers, when We bring forward
from every community a witness, to testify against it regarding its deeds, and
this shall be its prophet; and We bring you, O Muhammad (s), as witness against
these?
4:42
يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا
وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ
حَدِيثًا
Pronunciation
Yawma-ithin
yawaddu allatheenakafaroo waAAasawoo arrasoola law tusawwabihimu al-ardu wala
yaktumoona Allaha hadeetha
Translation
That
Day, those who disbelieved and disobeyed the Messenger will wish they could be
covered by the earth. And they will not conceal from Allah a [single]
statement.
Tafsir al-Jalalayn
Upon
that day, the day of bringing forward; the disbelievers, those who have
disobeyed the Messenger, will wish that (law, ‘if’, means an, ‘that’) the earth
might be levelled with them (read passive tusawwā, or active tasawwā, or
tassawwā), so that like it they might also become dust, [and this is] because
of the terror of that day, as is stated in another verse: The disbeliever shall
say, ‘O would that I were dust!’ [Q. 78:40]. And they will not hide from God
any talk, of what they did, although at another stage they do actually hide it
and say, ‘By God, our Lord, we never associated anything with You’ [Q. 6:23].
4:43
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا
الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا
إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِن كُنتُم
مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ
لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا
فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ
كَانَ عَفُوًّا غَفُورًا
Pronunciation
Ya
ayyuha allatheena amanoola taqraboo assalata waantum sukarahatta taAAlamoo ma
taqooloona walajunuban illa AAabiree sabeelin hattataghtasiloo wa-in kuntum
marda aw AAala safarin awjaa ahadun minkum mina algha-iti aw lamastumuannisaa
falam tajidoo maan fatayammamoo saAAeedantayyiban famsahoo biwujoohikum
waaydeekuminna Allaha kana AAafuwwan ghafoora
Translation
O
you who have believed, do not approach prayer while you are intoxicated until
you know what you are saying or in a state of janabah, except those passing
through [a place of prayer], until you have washed [your whole body]. And if
you are ill or on a journey or one of you comes from the place of relieving
himself or you have contacted women and find no water, then seek clean earth
and wipe over your faces and your hands [with it]. Indeed, Allah is ever
Pardoning and Forgiving.
Tafsir al-Jalalayn
O
you who believe, draw not near to prayer, that is, do not perform prayer,
whilst you are inebriated, by a drink: this was revealed concerning being drunk
during the congregational prayer; until you know what you are saying, when you have
sobered up; nor whilst you are defiled, as a result of [sexual] penetration or
ejaculation (junuban, ‘defiled’, is in the accusative because it is a
circumstantial qualifier, and may be used to refer to the singular or plural) —
unless you are traversing, crossing, a way, a route, that is, [unless] you are
travelling — until you have washed yourselves, in which case you may perform
prayer: a proviso is made for the traveller because a different stipulation
applies to him, as will follow. It is said that the purpose [of this verse] is
to prohibit the approach to places of prayer, that is, mosques, the exception
being if one were merely passing through and not staying. But if you are sick,
with an illness made worse by [contact with] water, or on a journey, that is,
[or] travelling whilst you are [ritually] defiled or impure, or if any of you
comes from the privy (al-ghā’it), a place designated for relieving nature, that
is to say, [or if any of you] have defecated, or you have touched women
(lāmastum, a variant reading has lamastum: both mean lams, that is, ‘touching
with the hand’, as stated by Ibn ‘Umar; this is also the opinion of al-Shāfi‘ī,
and it extends to touching with other parts of the skin; according to Ibn
‘Abbās, however, it is [referring to] sexual intercourse); and you can find no
water, with which to purify yourselves for prayer, having made the effort to
seek it out and search for it — the sick being exempt in this case — then
resort to, seek, when the time [for the prayer] has commenced, wholesome soil,
clean earth, strike it twice, and wipe your faces and your hands, with it, up
to the elbows (the verb masaha, ‘to wipe’, may stand on its own with a direct
object or take a particle [before the direct object, sc. masaha bi-]). God is
ever Pardoning, Forgiving.
4:44
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا
مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَن تَضِلُّوا السَّبِيلَ
Pronunciation
Alam
tara ila allatheena ootoonaseeban mina alkitabi yashtaroona
addalalatawayureedoona an tadilloo assabeel
Translation
Have
you not seen those who were given a portion of the Scripture, purchasing error
[in exchange for it] and wishing you would lose the way?
Tafsir al-Jalalayn
Have
you not seen those who were given a share, a portion, of the Book, namely, the
Jews, purchasing error, with guidance, and desiring that you should err from
the way?, that you should stray from the path of truth and be like them.
4:45
وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ ۚ وَكَفَىٰ
بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا
Pronunciation
Wallahu
aAAlamu bi-aAAda-ikumwakafa billahi waliyyan wakafa billahinaseera
Translation
And
Allah is most knowing of your enemies; and sufficient is Allah as an ally, and
sufficient is Allah as a helper.
Tafsir al-Jalalayn
God
has better knowledge of your enemies, than you do, and He informs you of them
in order that you avoid them. God suffices as a Protector, a Preserver of you
from them, God suffices as a Helper, defending you against their plotting.
4:46
مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ
عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ
وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ
أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا
لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ
إِلَّا قَلِيلًا
Pronunciation
Mina
allatheena hadoo yuharrifoonaalkalima AAan mawadiAAihi wayaqooloona
samiAAnawaAAasayna wasmaAA ghayra musmaAAin waraAAinalayyan bi-alsinatihim
wataAAnan fee addeeni walawannahum qaloo samiAAna waataAAna wasmaAAwanthurna
lakana khayranlahum waaqwama walakin laAAanahumu Allahubikufrihim fala
yu/minoona illa qaleela
Translation
Among
the Jews are those who distort words from their [proper] usages and say,
"We hear and disobey" and "Hear but be not heard" and
"Ra'ina," twisting their tongues and defaming the religion. And if
they had said [instead], "We hear and obey" and "Wait for us [to
understand]," it would have been better for them and more suitable. But
Allah has cursed them for their disbelief, so they believe not, except for a
few.
Tafsir al-Jalalayn
Some,
group, from among the Jews distort, alter, the words, that God revealed in the
Torah pertaining to the descriptions of Muhammad (s), from their contexts,
those [contexts] in which they were placed, and they say, to the Prophet (s),
when he commands them something, ‘We have heard, your words, and we disobey,
your command; and hear as one who does not hear’ (wa’sma‘ ghayr musma‘in is a
circumstantial qualifier, functioning as an invocation, in other words, ‘And
may you not hear!’) and, they say to him, ‘Mind us’ (rā‘inā), [a term] with
which it had been forbidden to address him, being a curse word in their
language; twisting, distorting, with their tongues and slandering, defaming,
religion, Islam. If they had said, ‘We have heard and obey’, instead of ‘And we
disobey’, and, only, ‘Hear’, and ‘Consider us,’ (unzur ilaynā) instead of
rā‘inā, it would have been better for them, than what they said, and more
upright, more just than that, but God has cursed them, removing them from His
mercy, for their unbelief, so they believe not except a few, among them, such
as ‘Abd Allāh b. Salām and his companions.
4:47
يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ
آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ
وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا
أَصْحَابَ السَّبْتِ ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا
Pronunciation
Ya
ayyuha allatheenaootoo alkitaba aminoo bima nazzalnamusaddiqan lima maAAakum
min qabli an natmisawujoohan fanaruddaha AAala adbarihaaw nalAAanahum kama
laAAanna as-habaassabti wakana amru Allahi mafAAoola
Translation
O
you who were given the Scripture, believe in what We have sent down [to
Muhammad], confirming that which is with you, before We obliterate faces and
turn them toward their backs or curse them as We cursed the sabbath-breakers.
And ever is the decree of Allah accomplished.
Tafsir al-Jalalayn
O
you who have been given the Scripture, believe in what We have revealed, of the
Qur’ān, confirming what is with you, of the Torah, before We obliterate faces,
erasing the eyes, noses and eyebrows in them, and turn them inside out, and
make them like the napes of the neck, a flat plate, or curse them, by
transforming them into apes, as We cursed, [as] We transformed, those of the
Sabbath, among them, and God’s command, His decree, is done: after this was
revealed, ‘Abd Allāh b. Salām converted to Islam, and so it was said that this
had been a conditional threat of punishment, so that when some of them
converted to Islam, it [the threat] was lifted. It is also said that
obliteration and transformation will take place before the rising of the Hour.
4:48
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ
وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ
بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا
Pronunciation
Inna
Allaha la yaghfiru anyushraka bihi wayaghfiru ma doona thalika limanyashao
waman yushrik billahi faqadi iftaraithman Aaatheema
Translation
Indeed,
Allah does not forgive association with Him, but He forgives what is less than
that for whom He wills. And he who associates others with Allah has certainly
fabricated a tremendous sin.
Tafsir al-Jalalayn
God
forgives not that anything should be associated with Him. But He forgives other
than, save, that, of sins, to whomever He wills, forgiveness for, by admitting
him into Paradise without punishment. And whomever He wills of the believers He
punishes for their sins, and then admits them into Paradise. Whoever associates
anything with God, then he has indeed invented a tremendous, a great, sin.
4:49
أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ
أَنفُسَهُم ۚ بَلِ اللَّهُ يُزَكِّي مَن يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا
Pronunciation
Alam
tara ila allatheenayuzakkoona anfusahum bali Allahu yuzakkee man yashaowala
yuthlamoona fateela
Translation
Have
you not seen those who claim themselves to be pure? Rather, Allah purifies whom
He wills, and injustice is not done to them, [even] as much as a thread [inside
a date seed].
Tafsir al-Jalalayn
Have
you not seen those who praise themselves for purity? namely, the Jews, when
they say, ‘We are God’s children and His beloved’, in other words, it is not a
matter of their purifying themselves. Nay, God purifies whom He will, through
faith, and they shall not be wronged, they shall not be diminished of their
deeds, a single date-thread, as much as the peel on a date-stone.
4:50
انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ
الْكَذِبَ ۖ وَكَفَىٰ بِهِ إِثْمًا مُّبِينًا
Pronunciation
Onthur
kayfa yaftaroona AAalaAllahi alkathiba wakafa bihi ithman mubeena
Translation
Look
how they invent about Allah untruth, and sufficient is that as a manifest sin.
Tafsir al-Jalalayn
Consider,
in amazement, how they invent falsehood against God, in that way, and that
suffices for a clear, an evident, sin.
4:51
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا
مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ
كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا
Pronunciation
Alam
tara ila allatheena ootoonaseeban mina alkitabi yu/minoona biljibtiwattaghooti
wayaqooloona lillatheenakafaroo haola-i ahda mina allatheena amanoosabeela
Translation
Have
you not seen those who were given a portion of the Scripture, who believe in
superstition and false objects of worship and say about the disbelievers,
"These are better guided than the believers as to the way"?
Tafsir al-Jalalayn
The
following was revealed regarding Ka‘b b. al-Ashraf and other such scholars from
among the Jews, when they came to Mecca and saw those killed at Badr, and began
to incite the idolaters to avenge them [their dead] by waging war against the
Prophet (s): Have you not seen those who were given a share of the Book, how
they believe in al-Jibt and al-Tāghūt, two idols belonging to Quraysh, and say
to the disbelievers, to Abū Sufyān and his companions, when they [the latter]
said to them: ‘Are we, who are the guardians of the House, who give drink to
the pilgrim, offer hospitality to the guest, set free the captive, and do such
and such … not more rightly guided than Muhammad, he who has contravened the
religion of his forefathers, severed the ties of kinship, and abandoned the
Sanctuary?’, ‘These, in other words, you, are more rightly guided, upon a more
upright way, than the believers’?
4:52
أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ ۖ وَمَن يَلْعَنِ
اللَّهُ فَلَن تَجِدَ لَهُ نَصِيرًا
Pronunciation
Ola-ika
allatheena laAAanahumuAllahu waman yalAAani Allahu falan tajida lahu naseera
Translation
Those
are the ones whom Allah has cursed; and he whom Allah curses - never will you
find for him a helper.
Tafsir al-Jalalayn
Those
are the ones whom God has cursed; and he whom God has cursed, you will never
find for him any helper, anyone to protect him from His chastisement.
4:53
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذًا
لَّا يُؤْتُونَ النَّاسَ نَقِيرًا
Pronunciation
Am
lahum naseebun mina almulki fa-ithanla yu/toona annasa naqeera
Translation
Or
have they a share of dominion? Then [if that were so], they would not give the
people [even as much as] the speck on a date seed.
Tafsir al-Jalalayn
Or
have they a share in the Kingdom?, that is to say, they have no share in it
whatever, and even if they did, then they would not give the people a single
date-spot, that is, [not even] something as worthless as the tiny spot on the
back of a date-pit, because of the extent of their niggardliness.
4:54
أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ
اللَّهُ مِن فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ
إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا
Pronunciation
Am
yahsudoona annasaAAala ma atahumu Allahu min fadlihifaqad atayna ala ibraheema
alkitabawalhikmata waataynahum mulkan Aaatheema
Translation
Or
do they envy people for what Allah has given them of His bounty? But we had
already given the family of Abraham the Scripture and wisdom and conferred upon
them a great kingdom.
Tafsir al-Jalalayn
Or,
nay, are they jealous of people, namely, of the Prophet (s), for the bounty
that God has bestowed upon them, in the way of prophethood and abundance of
women? In other words, they wish that he be deprived of such things, saying,
‘If he were truly a prophet, he would not be concerned with women’. For We gave
the House of Abraham, his forefather, the likes of Moses, David and Solomon,
the Book and wisdom, and prophethood, and We gave them a mighty kingdom: David
had ninety–nine women, and Solomon had a thousand, free women and slavegirls.
4:55
فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن
صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
Pronunciation
Faminhum
man amana bihi waminhum man saddaAAanhu wakafa bijahannama saAAeera
Translation
And
some among them believed in it, and some among them were averse to it. And
sufficient is Hell as a blaze.
Tafsir al-Jalalayn
And
there are some of them who believe in him, in Muhammad (s), and some of them
who bar from him, [who] reject [him] and do not believe. Hell suffices for a
blaze, as a chastisement for those who do not believe.
4:56
إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ
نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا
غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ
عَزِيزًا حَكِيمًا
Pronunciation
Inna
allatheena kafaroo bi-ayatinasawfa nusleehim naran kullama nadijatjulooduhum
baddalnahum juloodan ghayraha liyathooqooalAAathaba inna Allaha kana AAazeezan
hakeema
Translation
Indeed,
those who disbelieve in Our verses - We will drive them into a Fire. Every time
their skins are roasted through We will replace them with other skins so they
may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.
Tafsir al-Jalalayn
Surely
those who disbelieve in Our signs — We shall expose them, We shall admit them,
to a Fire, wherein they shall burn; as often as their skins are consumed,
burnt, We shall replace them with other skins, restoring them to their initial
unburnt state, that they may taste the chastisement, that they may suffer its
severity. Surely God is ever Mighty, nothing being beyond His power, Wise, in
His creation.
4:57
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا
أَبَدًا ۖ لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ
ظِلًّا ظَلِيلًا
Pronunciation
Wallatheena
amanoowaAAamiloo assalihati sanudkhiluhum jannatintajree min tahtiha al-anharu
khalideenafeeha abadan lahum feeha azwajun mutahharatunwanudkhiluhum thillan
thaleela
Translation
But
those who believe and do righteous deeds - We will admit them to gardens
beneath which rivers flow, wherein they abide forever. For them therein are
purified spouses, and We will admit them to deepening shade.
Tafsir al-Jalalayn
And
those that believe, and perform righteous deeds, We shall admit them to Gardens
underneath which rivers flow, wherein they abide: they shall have therein
spouses purified, of menstruation and every impurity, and We shall admit them
to plenteous shade, that is everlasting [shade], never replaced by any sun, and
this is the shade of Paradise.
4:58
إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا
الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا
بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ ۗ إِنَّ اللَّهَ
كَانَ سَمِيعًا بَصِيرًا
Pronunciation
Inna
Allaha ya/murukum an tu-addooal-amanati ila ahliha wa-itha hakamtumbayna annasi
an tahkumoo bilAAadliinna Allaha niAAimma yaAAithukum bihiinna Allaha kana
sameeAAan baseera
Translation
Indeed,
Allah commands you to render trusts to whom they are due and when you judge
between people to judge with justice. Excellent is that which Allah instructs
you. Indeed, Allah is ever Hearing and Seeing.
Tafsir al-Jalalayn
Verily,
God commands you to restore trusts, that is, the rights entrusted [to you by
others], back to their owners: this was revealed when ‘Alī, may God be pleased
with him, took the key of the Ka‘ba from its keeper, ‘Uthmān b. Talha
al-Hajabī, by force, upon the arrival of the Prophet (s) in Mecca in the year
of the Conquest, after he [‘Uthmān] had tried to prevent him [‘Alī from taking it]
saying, ‘If I had known that he was the Messenger of God, I would not have
prevented him’. The Messenger of God (s) then ordered him [‘Alī] to give it
back to him [‘Uthmān] saying to him, ‘Here you are, [it is yours] now and
always’. He [‘Uthmān] was amazed by this, whereupon ‘Alī recited to him this
verse, and he accepted Islam. Upon his death, he [‘Uthmān] gave it [the key] to
his brother, Shayba, and thus it remained in [the keep of] his descendants.
Although the verse was revealed regarding a specific occasion, it holds true in
general on account of the plural person [to which it is addressed]. And when
you judge between people, He commands, that you judge with justice. Excellent
is (ni‘immā, the mīm of ni‘ima has been assimilated with the indefinite
particle mā, which is the object described, in other words, na‘ima shay’an, ‘an
excellent thing [is]’) the admonition God gives you, to restore a trust and to
judge with justice. God is ever Hearer, of what is said, Seer, of what is done.
4:59
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا
اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن
تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ
تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ
وَأَحْسَنُ تَأْوِيلًا
Pronunciation
Ya
ayyuha allatheena amanooateeAAoo Allaha waateeAAoo arrasoolawaolee al-amri
minkum fa-in tanazaAAtum fee shay-infaruddoohu ila Allahi warrasooli in
kuntumtu/minoona billahi walyawmi al-akhirithalika khayrun waahsanu ta/weela
Translation
O
you who have believed, obey Allah and obey the Messenger and those in authority
among you. And if you disagree over anything, refer it to Allah and the
Messenger, if you should believe in Allah and the Last Day. That is the best
[way] and best in result.
Tafsir al-Jalalayn
O
you who believe, obey God, and obey the Messenger and those in authority among
you, that is, rulers, when they command you to obey God and His Messenger. If
you should quarrel, disagree, about anything, refer it to God, that is, to His
Book, and the Messenger, while he lives, and thereafter [refer] to his Sunna:
in other words examine these [disputes] with reference to these two [sources],
if you believe in God and the Last Day; that, reference to the two [sources],
is better, for you than quarrelling or [adhering to] personal opinions, and
more excellent in interpretation, in the end.
4:60
أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ
أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ
أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ
وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
Pronunciation
Alam
tara ila allatheenayazAAumoona annahum amanoo bima onzila ilayka wamaonzila min
qablika yureedoona an yatahakamoo ila attaghootiwaqad omiroo an yakfuroo bihi
wayureedu ashshaytanuan yudillahum dalalan baAAeeda
Translation
Have
you not seen those who claim to have believed in what was revealed to you, [O
Muhammad], and what was revealed before you? They wish to refer legislation to
Taghut, while they were commanded to reject it; and Satan wishes to lead them
far astray.
Tafsir al-Jalalayn
The
following verse was revealed when a Jew and a hypocrite fell into a dispute.
The hypocrite called on Ka‘b b. al-Ashraf, to arbitrate between them, while the
Jew called on the Prophet (s). When they came to him, the Prophet ruled in
favour of the Jew. But the hypocrite was not satisfied, and so they went before
‘Umar. The Jew told him what had happened, whereupon he [‘Umar] turned to the
hypocrite and asked him, ‘Is this true?’, and when he replied, ‘Yes’, he
[‘Umar] killed him. Have you not seen those who claim that they believe in what
has been revealed to you, and what was revealed before you, desiring to take
their disputes to a false deity (tāghūt), one excessive in tempting [others] to
falsehood (tughyān), namely, Ka‘b b. al-Ashraf, when they have been commanded
to renounce him?, and not to associate with him. But Satan desires to mislead
them, far astray, from the truth.
4:61
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا
أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ
صُدُودًا
Pronunciation
Wa-itha
qeela lahum taAAalawila ma anzala Allahu wa-ila arrasooliraayta almunafiqeena
yasuddoona AAanka sudooda
Translation
And
when it is said to them, "Come to what Allah has revealed and to the
Messenger," you see the hypocrites turning away from you in aversion.
Tafsir al-Jalalayn
And
when it is said to them, ‘Come to what God has revealed, as regards rulings in
the Qur’ān, and the Messenger’, that he may judge between you, you see the
hypocrites turn away from you vehemently, to others.
4:62
فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا
قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا
إِلَّا إِحْسَانًا وَتَوْفِيقًا
Pronunciation
Fakayfa
itha asabat-hum museebatunbima qaddamat aydeehim thumma jaooka
yahlifoonabillahi in aradna illa ihsananwatawfeeqa
Translation
So
how [will it be] when disaster strikes them because of what their hands have
put forth and then they come to you swearing by Allah , "We intended
nothing but good conduct and accommodation."
Tafsir al-Jalalayn
How
would it be, [what] would they do, when an affliction, a punishment, befalls
them for what their own hands have sent before them, of unbelief and acts of
disobedience, that is to say, would they then be able to turn away and escape
it? No! They then come to you (thumma jā’ūka, a supplement to yasuddūn, ‘they
turn away’ [of the previous verse]), swearing by God that, in turning to other
than you for arbitration, ‘We sought only virtue, settlement, and harmony’,
reconciliation between the disputing parties by [any] approximate judgement
without regard for the painful truth.
4:63
أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي
قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ
قَوْلًا بَلِيغًا
Pronunciation
Ola-ika
allatheena yaAAlamuAllahu ma fee quloobihim faaAArid AAanhumwaAAithhum waqul
lahum fee anfusihim qawlan baleegha
Translation
Those
are the ones of whom Allah knows what is in their hearts, so turn away from
them but admonish them and speak to them a far-reaching word.
Tafsir al-Jalalayn
Those
— God knows what is in their hearts, in the way of hypocrisy and the mendacity
of their excuses; so turn away from them, with forgiveness, and admonish them,
make them fear God, and say to them regarding, the issue of, their souls
penetrating words, affecting them, in other words, reprimand them so that they
repent of their unbelief.
4:64
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا
لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ
ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ
الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا
Pronunciation
Wama
arsalna min rasoolin illaliyutaAAa bi-ithni Allahi walaw annahum iththalamoo
anfusahum jaooka fastaghfarooAllaha wastaghfara lahumu arrasoolulawajadoo
Allaha tawwaban raheema
Translation
And
We did not send any messenger except to be obeyed by permission of Allah . And
if, when they wronged themselves, they had come to you, [O Muhammad], and asked
forgiveness of Allah and the Messenger had asked forgiveness for them, they
would have found Allah Accepting of repentance and Merciful.
Tafsir al-Jalalayn
We
never sent any Messenger, but that he should be obeyed, in what he commands and
judges, by the leave, by the command, of God, and not that he should be
disobeyed or opposed. If, when they had wronged themselves, by seeking the
judgement of the false idol, they had come to you, repentant, and asked
forgiveness from God, and the Messenger had asked forgiveness for them (there
is a shift from the second [to the third] person in this address, in deference
to his [the Prophet’s (s)] status); they would have found God Relenting, to
them, Merciful, to them.
4:65
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ
يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ
حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
Pronunciation
Fala
warabbika la yu/minoona hattayuhakkimooka feema shajara baynahum thumma
layajidoo fee anfusihim harajan mimma qadaytawayusallimoo tasleema
Translation
But
no, by your Lord, they will not [truly] believe until they make you, [O
Muhammad], judge concerning that over which they dispute among themselves and then
find within themselves no discomfort from what you have judged and submit in
[full, willing] submission.
Tafsir al-Jalalayn
But
no, (fa-lā, the lā is extra) by your Lord! They will not believe until they
make you judge over what has broken out, has become mixed up, between them and
find in themselves no inhibition, [no] constraint or doubt, regarding what you
decide, but submit, [but] comply with your ruling, in full submission, without
objection.
4:66
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ
اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُجُوا مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا
قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ
لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
Pronunciation
Walaw
anna katabna AAalayhimani oqtuloo anfusakum awi okhrujoo min diyarikum
mafaAAaloohu illa qaleelun minhum walaw annahum faAAaloo mayooAAathoona bihi
lakana khayran lahumwaashadda tathbeeta
Translation
And
if We had decreed upon them, "Kill yourselves" or "Leave your
homes," they would not have done it, except for a few of them. But if they
had done what they were instructed, it would have been better for them and a
firmer position [for them in faith].
Tafsir al-Jalalayn
And
had We prescribed for them: (the particle an, ‘that’, is explicative) ‘Slay
yourselves’ or ‘Leave your habitations’, as We did for the Children of Israel,
they would not have done it, that is, what has been prescribed for them, save a
few (read nominative qalīlun, as a substitution; or read accusative qalīlan, as
an exceptive clause) of them; yet if they had done what they were admonished to
do, of obedience to the Messenger (s), it would have been better for them, and
stronger in establishing, [a stronger] confirmation of their faith.
4:67
وَإِذًا لَّآتَيْنَاهُم مِّن لَّدُنَّا أَجْرًا
عَظِيمًا
Pronunciation
Wa-ithan
laataynahummin ladunna ajran AAatheema
Translation
And
then We would have given them from Us a great reward.
Tafsir al-Jalalayn
And
then, that is, had they confirmed themselves, We would have surely given them
from Us a great wage, that is, Paradise.
4:68
وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا
Pronunciation
Walahadaynahum
siratanmustaqeema
Translation
And
We would have guided them to a straight path.
Tafsir al-Jalalayn
And
We would have guided them to a straight path. Some Companions said to the
Prophet (s): ‘How will we be able to see you in Paradise, when you will be in
the highest stations and we will be lower than you?’, and so the following was
revealed:
4:69
وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ
مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ
وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ
رَفِيقًا
Pronunciation
Waman
yutiAAi Allaha warrasoolafaola-ika maAAa allatheena anAAama AllahuAAalayhim
mina annabiyyeena wassiddeeqeenawashshuhada-i wassaliheenawahasuna ola-ika
rafeeqa
Translation
And
whoever obeys Allah and the Messenger - those will be with the ones upon whom
Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the
martyrs and the righteous. And excellent are those as companions.
Tafsir al-Jalalayn
Whoever
obeys God and the Messenger, in what he commands, they are with those whom God
has blessed of the prophets and the truthful, that is, the most excellent of
the Prophet’s Companions, because of the fullness of their truthfulness and
their affirmation of the truth; and the martyrs, those slain in the path of
God; and the righteous, [all those] other than the ones mentioned. What fine
companions they are!, in Paradise, since in it one will enjoy seeing them,
visiting them and being in their presence, even though they will be in the
highest stations in relation to others.
4:70
ذَٰلِكَ الْفَضْلُ مِنَ اللَّهِ ۚ وَكَفَىٰ
بِاللَّهِ عَلِيمًا
Pronunciation
Thalika
alfadlu mina Allahiwakafa billahi Aaaleema
Translation
That
is the bounty from Allah , and sufficient is Allah as Knower.
Tafsir al-Jalalayn
That,
namely, their being with those mentioned (dhālika, ‘that’, is the subject, the
predicate of which is [the following]) is bounty from God, with which He has
favoured them, and not because they have earned it through their obedience. God
suffices as Knower, of the reward of the Hereafter, in other words, trust in
what He has told you: None can tell you like One Who is aware [Q. 35:14].
4:71
يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا
حِذْرَكُمْ فَانفِرُوا ثُبَاتٍ أَوِ انفِرُوا جَمِيعًا
Pronunciation
Ya
ayyuha allatheena amanookhuthoo hithrakum fanfiroo thubatinawi infiroo jameeAAa
Translation
O
you who have believed, take your precaution and [either] go forth in companies
or go forth all together.
Tafsir al-Jalalayn
O
you who believe, take your precautions, against your enemy, that is, be wary of
him and be vigilant against him; then move forward, prepare to fight him, in
companies, in separate groups, one raiding party followed by the next; or move
forward all together, in one assembly.
4:72
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ
أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُن
مَّعَهُمْ شَهِيدًا
Pronunciation
Wa-inna
minkum laman layubatti-annafa-in asabatkum museebatun qala qad anAAamaAllahu
AAalayya ith lam akun maAAahum shaheeda
Translation
And
indeed, there is among you he who lingers behind; and if disaster strikes you,
he says, " Allah has favored me in that I was not present with them."
Tafsir al-Jalalayn
Verily,
there are some of you who tarry, who indeed hesitate to join the fighting, such
as ‘Abd Allāh b. Ubayy, the hypocrite, and his companions — counting him [the
one who tarries] as one of them [the Muslims] is from the perspective of
outward appearances — (the lām in the verb [la-yubatti’anna, ‘verily … who
tarry’] is for oaths); then, if an affliction befalls you, such as slaughter or
defeat, he says, ‘God has been gracious to me, for I was not a witness with
them’, present [at the fighting], lest I should be hurt.
4:73
وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ اللَّهِ
لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي
كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
Pronunciation
Wala-in
asabakum fadlun minaAllahi layaqoolanna kaan lam takun baynakum
wabaynahumawaddatun ya laytanee kuntu maAAahum faafooza fawzan AAatheema
Translation
But
if bounty comes to you from Allah , he will surely say, as if there had never
been between you and him any affection. "Oh, I wish I had been with them
so I could have attained a great attainment."
Tafsir al-Jalalayn
But
if (wa-la-in, the lām is for oaths) a bounty from God befalls you, such as a
conquest or booty, he will surely cry, in regret, as if (ka’an is softened, its
subject having been omitted, in other words [it should be] ka’annahu) there had
never been (read lam yakun, or lam takun) any affection, any acquaintance or
friendship, between you and him: this [statement] refers back to the words [in
the previous verse] ‘God has been gracious to me’, and comes as a parenthesis
between the statement ‘that he will cry’ and the very words he cries, which
are: ‘Oh (yā, is for exclamation), would that I had been with them, so that I
might have won a great triumph!’, that is, [that] I might have taken a good
share of the booty.
4:74
فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ
يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۚ وَمَن يُقَاتِلْ
فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا
عَظِيمًا
Pronunciation
Falyuqatil
fee sabeeli Allahiallatheena yashroona alhayata addunyabil-akhirati waman
yuqatil fee sabeeli Allahifayuqtal aw yaghlib fasawfa nu/teehi ajran AAatheema
Translation
So
let those fight in the cause of Allah who sell the life of this world for the
Hereafter. And he who fights in the cause of Allah and is killed or achieves
victory - We will bestow upon him a great reward.
Tafsir al-Jalalayn
God,
exalted be He, says: So let them fight in the way of God, to elevate His
religion, those who sell the life of this world for the Hereafter; and whoever
fights in the way of God and is slain, dies a martyr, or conquers, overcomes
his enemy, We shall give him a great wage, a plentiful reward.
4:75
وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ
اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ
الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ
أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ
نَصِيرًا
Pronunciation
Wama
lakum la tuqatiloonafee sabeeli Allahi walmustadAAafeena mina arrijaliwannisa-i
walwildani allatheenayaqooloona rabbana akhrijna min hathihialqaryati
aththalimi ahluhawajAAal lana min ladunka waliyyan wajAAallana min ladunka
naseera
Translation
And
what is [the matter] with you that you fight not in the cause of Allah and
[for] the oppressed among men, women, and children who say, "Our Lord,
take us out of this city of oppressive people and appoint for us from Yourself
a protector and appoint for us from Yourself a helper?"
Tafsir al-Jalalayn
What
is wrong with you, that you do not fight: this is an interrogative of rebuke,
in other words, there is nothing to prevent you from fighting, in the way of
God, and for, the deliverance of, the oppressed men, women, and children, whom
the disbelievers persecuted and prevented from emigrating. Ibn ‘Abbās, may God
be pleased with him and his father, said, ‘My mother and I were among them’;
who say, supplicating, ‘O, our Lord, bring us forth from this town, Mecca,
whose people are evildoers, through unbelief, and appoint for us a protector
from You, to take charge of our affair, and appoint for us from You a helper’,
to defend us against them. God responded to their supplication and facilitated
escape for some of them, while others remained behind until Mecca was conquered
— in charge of them the Prophet (s) placed ‘Attāb b. Asīd, who proceeded to
seek justice for the wronged from those that had wronged them.
4:76
الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ
اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا
أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ
الشَّيْطَانِ كَانَ ضَعِيفًا
Pronunciation
Allatheena
amanoo yuqatiloonafee sabeeli Allahi wallatheena kafaroo yuqatiloonafee sabeeli
attaghooti faqatiloo awliyaaashshaytani inna kayda ashshaytanikana daAAeefa
Translation
Those
who believe fight in the cause of Allah , and those who disbelieve fight in the
cause of Taghut. So fight against the allies of Satan. Indeed, the plot of
Satan has ever been weak.
Tafsir al-Jalalayn
Those
who believe fight in the way of God, and those who disbelieve fight in the way
of a false deity, Satan. Fight therefore against the friends of Satan, the
supporters of his religion and you will defeat them with the strength you draw
from God; surely the plotting of Satan, against believers, is ever feeble, of
no substance, and cannot stand up to God’s plotting against the disbelievers.
4:77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ
كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ
عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ
اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ
كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ
الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ
فَتِيلًا
Pronunciation
Alam
tara ila allatheena qeelalahum kuffoo aydiyakum waaqeemoo assalatawaatoo
azzakata falamma kutibaAAalayhimu alqitalu itha fareequn minhum
yakhshawnaannasa kakhashyati Allahi aw ashaddakhashyatan waqaloo rabbana lima
katabta AAalaynaalqitala lawla akhkhartana ila ajalinqareebin qul mataAAu
addunya qaleelun wal-akhiratukhayrun limani ittaqa wala tuthlamoonafateela
Translation
Have
you not seen those who were told, "Restrain your hands [from fighting] and
establish prayer and give zakah"? But then when fighting was ordained for
them, at once a party of them feared men as they fear Allah or with [even]
greater fear. They said, "Our Lord, why have You decreed upon us fighting?
If only You had postponed [it for] us for a short time." Say, The
enjoyment of this world is little, and the Hereafter is better for he who fears
Allah . And injustice will not be done to you, [even] as much as a thread
[inside a date seed]."
Tafsir al-Jalalayn
Have
you not seen those to whom it was said, ‘Restrain your hands, from fighting the
disbelievers when they desired it at Mecca, because of the harm the
disbelievers had inflicted upon them — and these were a group from among the
Companions — and establish the prayer, and pay the alms’? Then, as soon as
fighting was prescribed, was made obligatory, for them, lo, a party of them
fear people, the disbelievers, that is, [they fear] punishment at their hands
through death, as they would fear, the punishment of, God, or with more fear,
than their fear of Him (ashadda, ‘more’, is in the accusative because it is a
circumstantial qualifier; the response to the lammā, ‘as soon as’, is indicated
by idhā, ‘lo’, and what follows), in other words, they are taken aback by fear,
and they said, frightened of death, ‘Our Lord, why have You prescribed fighting
for us? Why not (lawlā is [to be understood as] hallā) defer us to a near
term?’ Say, to them: ‘The enjoyment of this world, that which is enjoyed
therein, or enjoying it [the world], is trifling, it will end up by perishing;
and the Hereafter, Paradise, is better for him who fears God’s punishment by
avoiding disobedience to Him; and you shall not be wronged (lā tuzlamūna, may
also be read lā yuzlamūna, ‘they shall not be wronged’) you shall not be
diminished of your deeds, a single date-thread, as much as the peel on a
date-stone, so struggle [in the way of God].
4:78
أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ
وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن
تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَٰذِهِ مِنْ عِندِ اللَّهِ ۖ وَإِن
تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَٰذِهِ مِنْ عِندِكَ ۚ قُلْ كُلٌّ
مِّنْ عِندِ اللَّهِ ۖ فَمَالِ هَٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ
يَفْقَهُونَ حَدِيثًا
Pronunciation
Aynama
takoonoo yudrikkumu almawtuwalaw kuntum fee buroojin mushayyadatin wa-in
tusibhum hasanatunyaqooloo hathihi min AAindi Allahi wa-in tusibhumsayyi-atun
yaqooloo hathihi min AAindika qul kullun minAAindi Allahi famali haola-i
alqawmila yakadoona yafqahoona hadeetha
Translation
Wherever
you may be, death will overtake you, even if you should be within towers of
lofty construction. But if good comes to them, they say, "This is from
Allah "; and if evil befalls them, they say, "This is from you."
Say, "All [things] are from Allah ." So what is [the matter] with
those people that they can hardly understand any statement?
Tafsir al-Jalalayn
Wherever
you may be, death will overtake you, though you should be in raised-up, lofty,
towers’, forts, so do not shrink from fighting for fear of death. And if a good
thing, such as fertility and abundance, befalls them, the Jews, they say, ‘This
is from God’; but if an evil thing, such as drought or misfortune, befalls
them, as it did with them when the Prophet (s) arrived in Medina, they say,
‘This is from you’, O Muhammad (s), that is, from the bad luck [you bring].
Say, to them: ‘Everything, good and evil, is from God.’ What is wrong with this
people that they do not understand, that is, they do not come close to
comprehending, any words, delivered to them (the mā, ‘what’ [of mā li-hā’ūlā’,
‘what is wrong with these’] is an interrogative intended to provoke amazement
at their extreme ignorance; to state that one cannot even come close to doing
something is [rhetorically] more intense than saying that he cannot do it).
4:79
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ
مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَاكَ
لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا
Pronunciation
Ma
asabaka min hasanatinfamina Allahi wama asabaka min sayyi-atinfamin nafsika
waarsalnaka linnasi rasoolanwakafa billahi shaheedan
Translation
What
comes to you of good is from Allah , but what comes to you of evil, [O man], is
from yourself. And We have sent you, [O Muhammad], to the people as a
messenger, and sufficient is Allah as Witness.
Tafsir al-Jalalayn
Whatever
good (hasana means khayr) befalls you, O man, it is from God, it has come to
you from His bounty; whatever evil, misfortune, befalls you is from yourself,
it has come to you as a necessary consequence of sins you have committed. We
have sent you, O Muhammad (s), to people as a messenger (rasūlan, is a
circumstantial qualifier for emphasis), and God suffices as Witness, of your
Mission.
4:80
مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ
فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
Pronunciation
Man
yutiAAi arrasoola faqad ataAAaAllaha waman tawalla fama arsalnakaAAalayhim
hafeetha
Translation
He
who obeys the Messenger has obeyed Allah ; but those who turn away - We have
not sent you over them as a guardian.
Tafsir al-Jalalayn
Whoever
obeys the Messenger, verily obeys God; and whoever turns his back, [whoever]
avoids obedience to you, do not be concerned with them: We have not sent you as
a watcher over them, to keep watch over their deeds, but as a warner. Their
affair is Ours [to deal with] and We will requite them. This [statement] was
before the command to fight [them was revealed].
4:81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ
عِندِكَ بَيَّتَ طَائِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ
يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ
وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ
وَكِيلًا
Pronunciation
Wayaqooloona
taAAatun fa-ithabarazoo min AAindika bayyata ta-ifatun minhum ghayra
allatheetaqoolu wallahu yaktubu ma yubayyitoonafaaAArid AAanhum watawakkal
AAala Allahiwakafa billahi wakeela
Translation
And
they say, "[We pledge] obedience." But when they leave you, a group
of them spend the night determining to do other than what you say. But Allah
records what they plan by night. So leave them alone and rely upon Allah . And
sufficient is Allah as Disposer of affairs.
Tafsir al-Jalalayn
They
say, that is, the hypocrites [say] when they come to you, ‘Our affair is [all
about] Obedience, to you’; but when they sally forth, [when] they depart, from
you, a party of them harbour (the [final] tā’ [of the feminine-ending in
bayyatat, ‘harbour’] can either be elided with the following tā’ [of tā’ifa, ‘a
party’] or simply omitted) they entertain secretly [feelings], other than what
they say, to you in your presence in the way of [their] obedience, in other
words, [they hide] disobedience to you. God writes down, He commands that it be
written, what they harbour, in their scrolls [of deeds], so that they will be
requited for it. So turn away from them, in forgiveness, rely on God, put your trust
in Him, for He will suffice you; and God suffices as a Guardian, to Whom
matters are entrusted.
4:82
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ
مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
Pronunciation
Afala
yatadabbaroona alqur-anawalaw kana min AAindi ghayri Allahi lawajadoo
feehiikhtilafan katheera
Translation
Then
do they not reflect upon the Qur'an? If it had been from [any] other than Allah
, they would have found within it much contradiction.
Tafsir al-Jalalayn
What,
do they not ponder, do they [not] contemplate, the Qur’ān?, and the marvellous
truths contained in it. If it had been from other than God surely they would
have found therein much inconsistency, [much] contradiction in meaning and
irregularity in arrangement.
4:83
وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ
الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى
الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ
يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ
اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا
Pronunciation
Wa-itha
jaahum amrun minaal-amni awi alkhawfi athaAAoo bihi walaw raddoohu ilaarrasooli
wa-ila olee al-amri minhum laAAalimahuallatheena yastanbitoonahu minhum walawla
fadluAllahi AAalaykum warahmatuhu lattabaAAtumuashshaytana illa qaleela
Translation
And
when there comes to them information about [public] security or fear, they
spread it around. But if they had referred it back to the Messenger or to those
of authority among them, then the ones who [can] draw correct conclusions from
it would have known about it. And if not for the favor of Allah upon you and His
mercy, you would have followed Satan, except for a few.
Tafsir al-Jalalayn
And
when there comes to them an issue, [news] concerning the raiding parties sent
by the Prophet (s) and what has happened to them, be it of security, through
victory, or of fear, through defeat, they broadcast it, they make it
widely-known: this was revealed regarding a group from among the hypocrites, or
from among the feeble believers, who used to do this, and so the hearts of the
believers would lose courage and the Prophet (s) would become distressed. If
they had referred it, the news, to the Messenger and to those in authority
among them, that is, the judicious elders among the Companions, in other words,
if they had kept quiet about it until they were fully informed; those among
them who are able to think it out, [those who] follow it up and seek knowledge
of it, the ones who broadcast it, would have known it, and whether it is a
matter that ought be broadcast or not, from them, from the Prophet (s) and
those of authority. And but for the bounty of God to you, through Islam, and
His mercy, to you through the Qur’ān, you would surely have followed Satan, in
the abominations to which he commands you, except a few [of you].
4:84
فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ
إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ
أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ
بَأْسًا وَأَشَدُّ تَنكِيلًا
Pronunciation
Faqatil
fee sabeeli Allahi latukallafu illa nafsaka waharridialmu/mineena AAasa Allahu
an yakuffa ba/sa allatheenakafaroo wallahu ashaddu ba/san waashaddu tankeela
Translation
So
fight, [O Muhammad], in the cause of Allah ; you are not held responsible
except for yourself. And encourage the believers [to join you] that perhaps
Allah will restrain the [military] might of those who disbelieve. And Allah is
greater in might and stronger in [exemplary] punishment.
Tafsir al-Jalalayn
So
fight, O Muhammad (s), in the way of God; you are charged only with yourself,
so do not be concerned with their failing to join you, the meaning being:
fight, even if you are on your own, for you have been promised victory. And
urge on the believers, incite them to fight and make them desire it; maybe God
will restrain the might, the war, of the disbelievers; God is mightier, than them,
and more severe in castigation, in punishment, than them. And so the Messenger
of God (s) said: ‘By Him in Whose Hand is my soul, I shall sally forth [to
fight], even if [I go] alone’. Thereupon, he sallied forth with seventy
cavalrymen to the first [battle at] Badr, where God restrained the might of the
disbelievers by casting terror into their hearts and preventing Abū Sufyān from
sallying forth, as has already been mentioned in [sūrat] Āl ‘Imrān [Q. 3:151].
4:85
مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ
نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن
لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ
كُلِّ شَيْءٍ مُّقِيتًا
Pronunciation
Man
yashfaAA shafaAAatan hasanatanyakun lahu naseebun minha waman yashfaAA
shafaAAatansayyi-atan yakun lahu kiflun minha wakana AllahuAAala kulli shay-in
muqeeta
Translation
Whoever
intercedes for a good cause will have a reward therefrom; and whoever
intercedes for an evil cause will have a burden therefrom. And ever is Allah ,
over all things, a Keeper.
Tafsir al-Jalalayn
Whoever
intercedes, between people, with a good intercession, one in accordance with
the Law, shall receive a share of, the reward for, it, because of it; and
whoever intercedes with an evil intercession, one in contravention of it [the
Law], shall receive the like, the share of the sin, from it, because of it. God
conserves, He has power over, all things, and so requites every person
according to his deeds.
4:86
وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا
بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ
عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا
Pronunciation
Wa-itha
huyyeetum bitahiyyatinfahayyoo bi-ahsana minha aw ruddoohainna Allaha kana
AAala kulli shay-in haseeba
Translation
And
when you are greeted with a greeting, greet [in return] with one better than it
or [at least] return it [in a like manner]. Indeed, Allah is ever, over all
things, an Accountant.
Tafsir al-Jalalayn
And
when you are greeted with a greeting, as when it is said to you, ‘Peace be upon
you’, greet, the one that greeted you, with better than it, by responding to
him with, ‘Peace be upon you, and God’s mercy and blessings’, or return it, by
saying back to him what he said; in other words, it is a duty to greet in one
of these two ways, the former being the preferred one. Surely God keeps count
of, He holds [you] accountable for, all things, and requites accordingly,
including things such as returning a greeting. The Sunna specifies that one
should not return the greeting of an disbeliever, an innovator, a wicked
person, and of the one that greets a person who is in the act of relieving
himself, or one in the bath, or one eating — indeed it is actually disapproved
with the exception of the last. To the disbeliever [who says ‘peace be upon
you’] one should simply say, ‘And upon you’.
4:87
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ
لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ
مِنَ اللَّهِ حَدِيثًا
Pronunciation
Allahu
la ilaha illahuwa layajmaAAannakum ila yawmi alqiyamati larayba feehi waman
asdaqu mina Allahi hadeetha
Translation
Allah
- there is no deity except Him. He will surely assemble you for [account on]
the Day of Resurrection, about which there is no doubt. And who is more
truthful than Allah in statement.
Tafsir al-Jalalayn
God
— there is no god except Him, and by God, He will surely gather you, from your
graves, to, on, the Day of Resurrection whereof there is no doubt, no
uncertainty. And who is truer in statement, in speech, than God?, that is, no
one is.
4:88
فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ
وَاللَّهُ أَرْكَسَهُم بِمَا كَسَبُوا ۚ أَتُرِيدُونَ أَن
تَهْدُوا مَنْ أَضَلَّ اللَّهُ ۖ وَمَن يُضْلِلِ اللَّهُ
فَلَن تَجِدَ لَهُ سَبِيلًا
Pronunciation
Fama
lakum fee almunafiqeenafi-atayni wallahu arkasahum bima kasabooatureedoona an
tahdoo man adalla Allahu waman yudliliAllahu falan tajida lahu sabeela
Translation
What
is [the matter] with you [that you are] two groups concerning the hypocrites,
while Allah has made them fall back [into error and disbelief] for what they
earned. Do you wish to guide those whom Allah has sent astray? And he whom
Allah sends astray - never will you find for him a way [of guidance].
Tafsir al-Jalalayn
When
a group retreated from Uhud, people were at variance over their status. Some said,
‘Let us slay them’, while others said, ‘No!’ So the following was revealed:
What is wrong with you, what is the matter with you, that you have become two
parties, two groups, regarding the hypocrites, when God has overthrown them, He
has turned them back [to disbelief], for what they earned?, in the way of
disbelief and acts of disobedience. What, do you desire to guide him whom God
has sent astray?, that is, to count them among the guided (the interrogative in
both places is for disapproval). And he whom God sends astray, you will never
find for him a way, a path to guidance.
4:89
وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا
فَتَكُونُونَ سَوَاءً ۖ فَلَا تَتَّخِذُوا
مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ ۚ فَإِن
تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا
تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا
Pronunciation
Waddoo
law takfuroona kama kafaroofatakoonoona sawaan fala tattakhithoo minhumawliyaa
hatta yuhajiroo fee sabeeliAllahi fa-in tawallaw fakhuthoohum waqtuloohumhaythu
wajadtumoohum wala tattakhithoominhum waliyyan wala naseera
Translation
They
wish you would disbelieve as they disbelieved so you would be alike. So do not
take from among them allies until they emigrate for the cause of Allah . But if
they turn away, then seize them and kill them wherever you find them and take
not from among them any ally or helper.
Tafsir al-Jalalayn
They
long, they wish, that you should disbelieve as they disbelieve, so then you,
and they, would be equal, in unbelief; therefore do not take friends from among
them, associating with them, even if they should [outwardly] manifest belief,
until they emigrate in the way of God, a proper emigration that would confirm
their belief; then, if they turn away, and remain upon their ways, take them,
as captives, and slay them wherever you find them; and do not take any of them
as a patron, to associate with, or as a helper, to assist you against your
enemy.
4:90
إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ
بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن
يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ۚ وَلَوْ شَاءَ
اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ ۚ فَإِنِ اعْتَزَلُوكُمْ
فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ
لَكُمْ عَلَيْهِمْ سَبِيلًا
Pronunciation
Illa
allatheena yasiloonaila qawmin baynakum wabaynahum meethaqun aw jaookumhasirat
sudooruhum an yuqatilookum awyuqatiloo qawmahum walaw shaa Allahu
lasallatahumAAalaykum falaqatalookum fa-ini iAAtazalookum falam
yuqatilookumwaalqaw ilaykumu assalama fama jaAAala Allahulakum AAalayhim
sabeela
Translation
Except
for those who take refuge with a people between yourselves and whom is a treaty
or those who come to you, their hearts strained at [the prospect of] fighting
you or fighting their own people. And if Allah had willed, He could have given
them power over you, and they would have fought you. So if they remove
themselves from you and do not fight you and offer you peace, then Allah has
not made for you a cause [for fighting] against them.
Tafsir al-Jalalayn
Except
those who attach themselves to, [who] seek refuge with, a people between whom
and you there is a covenant, a pledge of security for them and for whoever
attaches himself to them, in the manner of the Prophet’s (s) covenant with
Hilāl b. ‘Uwaymir al-Aslamī; or, those who, come to you with their breasts
constricted, dejected, about the prospect of fighting you, [being] on the side
of their people, or fighting their people, siding with you, in other words,
[those who come to you] refraining from fighting either you or them, then do
not interfere with them, neither taking them as captives nor slaying them: this
statement and what follows was abrogated by the ‘sword’ verse. Had God willed,
to give them sway over you, He would have given them sway over you, by
strengthening their hearts, so that assuredly they would have fought you: but
God did not will it and so He cast terror into their hearts. And so if they
stay away from you and do not fight you, and offer you peace, reconciliation,
that is, [if] they submit, then God does not allow you any way against them,
[He does not allow you] a means to take them captive or to slay them.
4:91
سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن
يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ
أُرْكِسُوا فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ
وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُولَٰئِكُمْ
جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا
Pronunciation
Satajidoona
akhareena yureedoona anya/manookum waya/manoo qawmahum kulla ma ruddoo
ilaalfitnati orkisoo feeha fa-in lam yaAAtazilookum wayulqooilaykumu assalama
wayakuffoo aydiyahum fakhuthoohumwaqtuloohum haythu thaqiftumoohum
waola-ikumjaAAalna lakum AAalayhim sultanan mubeena
Translation
You
will find others who wish to obtain security from you and [to] obtain security
from their people. Every time they are returned to [the influence of]
disbelief, they fall back into it. So if they do not withdraw from you or offer
you peace or restrain their hands, then seize them and kill them wherever you
overtake them. And those - We have made for you against them a clear
authorization.
Tafsir al-Jalalayn
You
will find others desiring to have security from you, by manifesting belief
before you, and security from their own people, through unbelief, when they
return to them, and these were [the tribes of] Asad and Ghatafān; yet whenever
they are returned to sedition, [whenever] they are summoned to idolatry, they
are overwhelmed by it, falling into it in the worst of ways. So, if they do not
stay away from you, by refraining from fighting you, and, do not, offer you
peace, and, do not, restrain their hands, from you, then take them, as
captives, and slay them wherever you come upon them, [wherever] you find them;
against them We have given you clear warrant, a clear and manifest proof for
you to slay them and capture them, on account of their treachery.
4:92
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا
إِلَّا خَطَأً ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ
وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ أَهْلِهِ إِلَّا أَن يَصَّدَّقُوا ۚ فَإِن كَانَ مِن
قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن
كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ
أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ
شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللَّهِ ۗ وَكَانَ اللَّهُ عَلِيمًا
حَكِيمًا
Pronunciation
Wama
kana limu/minin anyaqtula mu/minan illa khataan waman qatala mu/minankhataan
fatahreeru raqabatin mu/minatin wadiyatunmusallamatun ila ahlihi illa an
yassaddaqoofa-in kana min qawmin AAaduwwin lakum wahuwa mu/minun
fatahreeruraqabatin mu/minatin wa-in kana min qawmin baynakumwabaynahum
meethaqun fadiyatun musallamatun ilaahlihi watahreeru raqabatin mu/minatin
faman lam yajid fasiyamushahrayni mutatabiAAayni tawbatan mina Allahi
wakanaAllahu AAaleeman hakeema
Translation
And
never is it for a believer to kill a believer except by mistake. And whoever
kills a believer by mistake - then the freeing of a believing slave and a
compensation payment presented to the deceased's family [is required] unless
they give [up their right as] charity. But if the deceased was from a people at
war with you and he was a believer - then [only] the freeing of a believing
slave; and if he was from a people with whom you have a treaty - then a
compensation payment presented to his family and the freeing of a believing
slave. And whoever does not find [one or cannot afford to buy one] - then
[instead], a fast for two months consecutively, [seeking] acceptance of
repentance from Allah . And Allah is ever Knowing and Wise.
Tafsir al-Jalalayn
It
is not for a believer to slay a believer, in other words, no such slaying
should result at his hands, except by mistake, killing him by mistake,
unintentionally. He who slays a believer by mistake, when he meant to strike
some other thing, as in the case of hunting or [shooting at] trees, but then
happens to strike him with what in most cases would not kill, then let him set
free, let him emancipate, a believing slave (raqaba denotes nasama, ‘a
person’), an obligation on him, and blood-money is to be submitted, to be paid,
to his family, that is, the slain person’s inheritors, unless they remit it as
a charity, to him by waiving [their claim to] it. In the Sunna this
[blood-money] is explained as being equivalent to one hundred camels: twenty
pregnant, twenty female sucklings, twenty male sucklings, twenty mature ones
and twenty young ones [not more than five years old]; and [the Sunna
stipulates] that it is incumbent upon the killer’s clan, namely, his paternal
relations [and not other relatives]. They share this [burden of the
blood-money] over three years; the rich among them pays half a dinar, while the
one of moderate means [pays] a quarter of a dinar each year; if they still
cannot meet this, then it can be taken from the treasury, and if this is not possible,
then from the killer himself. If he, the slain, belongs to a people at enmity,
at war, with you and is a believer, then the setting free of a believing slave,
is incumbent upon the slayer, as a redemption, but no bloodmoney is to be paid
to his family, since they are at war [with you]. If he, the slain, belongs to a
people between whom and you there is a covenant, a treaty, as is the case with
the Protected People (ahl al-dhimma), then the blood-money, for him, must be
paid to his family, and it constitutes a third of the blood-money for a
believer, if the slain be a Jew or a Christian, and two thirds of a tenth of
it, if he be a Magian; and the setting free of a believing slave, is incumbent
upon the slayer. But if he has not the wherewithal, for [setting free] a slave,
failing to find one, or the means to obtain one, then the fasting of two
successive months, is incumbent upon him as a redemption: here God does not
mention the transition to [an alternative to fasting which is] giving food [to
the needy], as in the case of [repudiating one’s wife by] zihār, something
which al-Shāfi‘ī advocates in the more correct of two opinions of his; a
relenting from God (tawbatan, ‘relenting’, is the verbal noun, and is in the
accusative because of the implied verb).
4:93
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ
جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ
عَذَابًا عَظِيمًا
Pronunciation
Waman
yaqtul mu/minan mutaAAammidan fajazaohujahannamu khalidan feeha waghadiba
AllahuAAalayhi walaAAanahu waaAAadda lahu AAathaban AAatheema
Translation
But
whoever kills a believer intentionally - his recompense is Hell, wherein he
will abide eternally, and Allah has become angry with him and has cursed him
and has prepared for him a great punishment.
Tafsir al-Jalalayn
And
whoever slays a believer deliberately, intending to kill him, with something
that is lethal, aware of the fact that he [the slain] is a believer, his
requital is Hell, abiding therein, and God is wroth with him and has cursed
him, He has removed him from His mercy, and has prepared for him a mighty
chastisement, in the Fire: this may be explained as [referring to] the person
that deems such [killing] licit, or as being his requital if he were to be
requited, but it would not be anything new if this threat [of punishment] were
to be forgone, because of what He says: Other than that [that is, idolatry] He
forgives whomever He will [Q. 4:48]. It is reported from Ibn ‘Abbās that it
[the verse] should be understood as it stands, abrogating other verses of
‘forgiveness’. The verse in [sūrat] al-Baqara [Q. 2:178] clearly indicates that
the one who kills deliberately should be killed in return, or if he is pardoned
then he has to pay the blood-money, the value of which has already been
mentioned. It is made clear in the Sunna that between the intentional and the
unintentional, there is a type of killing that is identified as [being with]
quasi-deliberate intent (shibh al-‘amd), where the killer has slain with what
in most cases is not [a] lethal [implement]. In such a case, there is no [right
to] retaliation and blood-money is paid instead, so that it [this type of
killing] is described as intentional, but [considered] unintentional in [that
there applies] the fixing of the period [for payment] and the sharing of the
burden [by the killer’s clan]; in this [case] and that of intentional killing
redemption is more urgent than in unintentional killing.
4:94
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا
ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ
إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا
فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ
اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ
خَبِيرًا
Pronunciation
Ya
ayyuha allatheena amanooitha darabtum fee sabeeli Allahifatabayyanoo wala
taqooloo liman alqa ilaykumu assalamalasta mu/minan tabtaghoona AAarada
alhayatiaddunya faAAinda Allahi maghanimukatheeratun kathalika kuntum min qablu
famanna AllahuAAalaykum fatabayyanoo inna Allaha kana bimataAAmaloona khabeera
Translation
O
you who have believed, when you go forth [to fight] in the cause of Allah ,
investigate; and do not say to one who gives you [a greeting of] peace
"You are not a believer," aspiring for the goods of worldly life; for
with Allah are many acquisitions. You [yourselves] were like that before; then
Allah conferred His favor upon you, so investigate. Indeed Allah is ever, with
what you do, Acquainted.
Tafsir al-Jalalayn
The
following was revealed when a group from among the Companions passed by a man
from the Banū Sulaym driving his flock of sheep, and he offered them a greeting
of peace. But they said, ‘He only greeted us dissimulating, out of fear’. So
they killed him and took away his flock: O you who believe, when you are going
forth, travelling in order to struggle, in the way of God, be discriminating
(fa-tabayyanū; a variant reading has fa-tathabbatū, ‘ascertain’, here and
further below); and do not say to him who offers you peace (read al-salām or
al-salam), that is, the greeting, or [offers you] submission, declaring the
profession of faith (shahāda), which is an indication of being a Muslim: ‘You
are not a believer: you are only saying this to dissimulate for fear of your
life and property’, so that you then end up killing him, desiring, seeking by
this, the transient goods of the life of this world, that is, its enjoyment, in
the way of spoils. With God are plenteous spoils, rendering you free of the
need to kill such a person for his property. So you were formerly, when your
lives and property were protected simply upon your professing the faith; but
God has been gracious to you, making you known for your faith and uprightness.
So be discriminating, lest you kill a believer and treat those entering the
religion as you were treated [formerly]. Surely God is ever Aware of what you
do, and will requite you for it.
4:95
لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ
الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ
بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ
وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ
الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا
عَظِيمًا
Pronunciation
La
yastawee alqaAAidoona minaalmu/mineena ghayru olee addarari walmujahidoonafee
sabeeli Allahi bi-amwalihim waanfusihim faddalaAllahu almujahideena
bi-amwalihimwaanfusihim AAala alqaAAideena darajatan wakullanwaAAada Allahu
alhusna wafaddala Allahualmujahideena AAala alqaAAideena ajran AAatheema
Translation
Not
equal are those believers remaining [at home] - other than the disabled - and
the mujahideen, [who strive and fight] in the cause of Allah with their wealth
and their lives. Allah has preferred the mujahideen through their wealth and
their lives over those who remain [behind], by degrees. And to both Allah has
promised the best [reward]. But Allah has preferred the mujahideen over those
who remain [behind] with a great reward –
Tafsir al-Jalalayn
The
believers who sit at home, away from the struggle, other than those who have an
injury, such as a chronic illness or blindness or the like (read in the
nominative, ghayru ūlī l-darar, ‘other than those who have an injury’, as an
adjectival clause; or in the accusative, ghayra ūlī l-darar, as an exceptive
clause) are not the equals of those who struggle in the way of God with their
possessions and their lives. God has preferred those who struggle with their
possessions and their lives over the ones who sit at home, on account of some
injury, by a degree, by [a degree of] merit, since both have the same
intention, but the extra degree is given to those who have carried out the
struggle; yet to each, of the two groups, God has promised the goodly reward,
Paradise, and God has preferred those who struggle over the ones who sit at
home, without any injury, with a great reward (ajran ‘azīman, is substituted by
[the following, darajātin minhu]),
4:96
دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ
وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
Pronunciation
Darajatin
minhu wamaghfiratan warahmatanwakana Allahu ghafooran raheema
Translation
Degrees
[of high position] from Him and forgiveness and mercy. And Allah is ever
Forgiving and Merciful.
Tafsir al-Jalalayn
degrees,
that is, stations one higher than the other in honour, from Him, and
forgiveness and mercy (maghfiratan and rahmatan are in the accusative because
[they constitute an object] of the implied verb [faddala, ‘He has preferred’]).
Surely God is ever Forgiving, to His friends, Merciful, to those that obey Him.
4:97
إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ
ظَالِمِي أَنفُسِهِمْ قَالُوا فِيمَ كُنتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي
الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا
ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا
Pronunciation
Inna
allatheena tawaffahumualmala-ikatu thalimee anfusihim qaloofeema kuntum qaloo
kunna mustadAAafeena feeal-ardi qaloo alam takun ardu AllahiwasiAAatan
fatuhajiroo feeha faola-ikama/wahum jahannamu wasaat maseera
Translation
Indeed,
those whom the angels take [in death] while wronging themselves - [the angels]
will say, "In what [condition] were you?" They will say, "We
were oppressed in the land." The angels will say, "Was not the earth
of Allah spacious [enough] for you to emigrate therein?" For those, their
refuge is Hell - and evil it is as a destination.
Tafsir al-Jalalayn
The
following was revealed regarding a group of people who submitted to Islam but
did not emigrate and were then slain in the battle of Badr alongside the disbelievers:
And those whom the angels take [in death], while they are wronging their souls,
having remained among the disbelievers and neglected to emigrate, the angels
will say, to them in rebuke: ‘What was your predicament?’, in other words, ‘in
what circumstances were you with regard to your religion’. They will say,
giving excuses, ‘We were oppressed, unable to establish religion, in the land’,
the land of Mecca. The angels will say, to them in rebuke: ‘But was not God’s
earth spacious that you might have emigrated therein?’, from the land of
unbelief to another land, as others did? God, exalted be He, says: as for such,
their abode shall be Hell — an evil journey’s end, it is!
4:98
إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ
وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ
سَبِيلًا
Pronunciation
Illa
almustadAAafeena mina arrijaliwannisa-i walwildani layastateeAAoona heelatan
wala yahtadoonasabeela
Translation
Except
for the oppressed among men, women and children who cannot devise a plan nor
are they directed to a way –
Tafsir al-Jalalayn
Except
the oppressed among the men, women, and children who are unable to devise a
plan, having no strength to emigrate and no substance, and are not guided to a
way, a means [of going] to the land of emigration.
4:99
فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ
عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا
Pronunciation
Faola-ika
AAasa Allahuan yaAAfuwa AAanhum wakana Allahu AAafuwwan ghafoora
Translation
For
those it is expected that Allah will pardon them, and Allah is ever Pardoning
and Forgiving.
Tafsir al-Jalalayn
4:100
وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي
الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا
إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ
عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
Pronunciation
Waman
yuhajir fee sabeeli Allahiyajid fee al-ardi muraghaman katheeran
wasaAAatanwaman yakhruj min baytihi muhajiran ila Allahiwarasoolihi thumma
yudrik-hu almawtu faqad waqaAAa ajruhu AAalaAllahi wakana Allahu ghafooran
raheema
Translation
And
whoever emigrates for the cause of Allah will find on the earth many
[alternative] locations and abundance. And whoever leaves his home as an
emigrant to Allah and His Messenger and then death overtakes him - his reward
has already become incumbent upon Allah . And Allah is ever Forgiving and
Merciful.
Tafsir al-Jalalayn
Whoever
emigrates in the way of God will find in the earth many refuges, places of
emigration, and abundance, of provision; whoever goes forth from his house as
an emigrant to God and His Messenger, and then death overtakes him, along the
way, as occurred with Junda‘ [or Jundab] b. Damra al-Laythī, his wage is then
incumbent upon, fixed [with], God; surely God is ever Forgiving, Merciful.
4:101
وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ
عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن
يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا
مُّبِينًا
Pronunciation
Wa-itha
darabtum fee al-ardifalaysa AAalaykum junahun an taqsuroo mina assalatiin
khiftum an yaftinakumu allatheena kafaroo inna alkafireenakanoo lakum AAaduwwan
mubeena
Translation
And
when you travel throughout the land, there is no blame upon you for shortening
the prayer, [especially] if you fear that those who disbelieve may disrupt [or
attack] you. Indeed, the disbelievers are ever to you a clear enemy.
Tafsir al-Jalalayn
And
when you are going forth, travelling, in the land you would not be at fault if
you shorten the prayer, by making it two [genuflexions] instead of four, if you
fear that you may be afflicted by those who do not believe, that is, [if you
fear] that you may be harmed [by them]: this [fear of affliction at the hands
of the disbelievers] is [just intended as] an explication of the reality [of
the situation] at that time and the point no longer applies. In the Sunna, it
is pointed out that ‘travel’ (safar) means long-distance [travel], which is [approximately]
50 miles. God’s words ‘you would not be at fault’ should be understood as
[denoting] a dispensation and not a requirement, and this is the opinion of
al-Shāfi‘ī; the disbelievers are a manifest foe to you, their enmity being
evident.
4:102
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ
الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ
فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ
لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ
ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ
وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ
عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰ أَن
تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ
عَذَابًا مُّهِينًا
Pronunciation
Wa-itha
kunta feehim faaqamta lahumuassalata faltaqum ta-ifatun minhummaAAaka
walya/khuthoo aslihatahum fa-ithasajadoo falyakoonoo min wara-ikum walta/ti
ta-ifatunokhra lam yusalloo falyusalloo maAAakawalya/khuthoo hithrahum
waaslihatahumwadda allatheena kafaroo law taghfuloona AAan
aslihatikumwaamtiAAatikum fayameeloona AAalaykum maylatan wahidatanwala junaha
AAalaykum in kana bikum athanmin matarin aw kuntum marda an tadaAAoo
aslihatakumwakhuthoo hithrakum inna AllahaaAAadda lilkafireena AAathaban
muheena
Translation
And
when you are among them and lead them in prayer, let a group of them stand [in
prayer] with you and let them carry their arms. And when they have prostrated,
let them be [in position] behind you and have the other group come forward
which has not [yet] prayed and let them pray with you, taking precaution and
carrying their arms. Those who disbelieve wish that you would neglect your
weapons and your baggage so they could come down upon you in one [single]
attack. But there is no blame upon you, if you are troubled by rain or are ill,
for putting down your arms, but take precaution. Indeed, Allah has prepared for
the disbelievers a humiliating punishment.
Tafsir al-Jalalayn
When
you, O Muhammad (s), are, present, among them, while you [all] fear an enemy,
and you stand to lead them in prayer (this type of address is customary in the
Qur’ān), let a party of them stand with you, while another party stand back,
and let them, the party standing with you, take their weapons, with them. Then
when they have performed their prostrations, that is, [when] they have prayed,
let them, the other party, be behind you, on guard until you complete the
prayers; thereupon, let this party go on guard, and let another party who have
not prayed come and pray with you, taking their precautions and their weapons,
with them until you have completed the prayers. The Prophet (s) did this once
at Batn Nakhla, as reported by the two Shaykhs [Bukhārī and Muslim]. The
disbelievers wish, when you have stood up to pray, that you should be heedless
of your weapons and your baggage that they may descend upon you all at once, by
making an assault against you and capturing you, and herein is the reasoning
behind keeping weapons on oneself. You are not at fault, if rain bothers you,
or if you are sick, to lay aside your weapons, and not carry them: this implies
that when there is no such excuse, it is compulsory to carry them, and this is
one of two opinions held by al-Shāfi‘ī [on this matter]; the other [opinion] is
that this [precaution] constitutes a sunna, and this is the more preferable
opinion. But take your precautions, against the enemy and be on your guard as
best you can; God has prepared for the disbelievers a humiliating chastisement.
4:103
فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا
اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنتُمْ
فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا
مَّوْقُوتًا
Pronunciation
Fa-itha
qadaytumu assalatafathkuroo Allaha qiyaman waquAAoodanwaAAala junoobikum
fa-itha itma/nantumfaaqeemoo assalata inna assalatakanat AAala almu/mineena
kitaban mawqoota
Translation
And
when you have completed the prayer, remember Allah standing, sitting, or
[lying] on your sides. But when you become secure, re-establish [regular]
prayer. Indeed, prayer has been decreed upon the believers a decree of
specified times.
Tafsir al-Jalalayn
When
you have performed the prayer, [when] you have completed it, remember God, by
[repeating] ‘There is no god but God’ (tahlīl) and ‘Glory be to God’ (tasbīh),
standing and sitting and on your sides, lying down, in other words, in all
states. Then, when you are reassured, [when] you are secure, observe the
prayer, perform it with its proper due, surely the prayer is for believers a
prescription, enjoined, that is, an obligation, at specific times, that is, its
appointed times are set, and so it should not be postponed from these times.
4:104
وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِن
تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ
مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
Pronunciation
Wala
tahinoo fee ibtigha-ialqawmi in takoonoo ta/lamoona fa-innahum ya/lamoona
kamata/lamoona watarjoona mina Allahi ma layarjoona wakana Allahu AAaleeman
hakeema
Translation
And
do not weaken in pursuit of the enemy. If you should be suffering - so are they
suffering as you are suffering, but you expect from Allah that which they expect
not. And Allah is ever Knowing and Wise.
Tafsir al-Jalalayn
After
they returned from Uhud, the Prophet (s) dispatched a group to seek out Abū
Sufyān and his companions, but they complained about their wounds, and the
following was revealed: Be not faint, [be not] weak, in seeking, in pursuing,
the enemy, the disbelievers, in order to fight them; if you are suffering, [if]
you have pains from a wound, they are also suffering as you are suffering, that
is, just like you, yet they do not shrink from fighting you; and you hope from
God, in the way of victory and the reward for it, that for which they cannot
hope, and since you have this advantage over them, you should be more willing
for it than them. God is ever Knower, of all things, Wise, in His actions.
4:105
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ
بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُن
لِّلْخَائِنِينَ خَصِيمًا
Pronunciation
Inna
anzalna ilayka alkitababilhaqqi litahkuma bayna annasibima araka Allahu wala
takun lilkha-ineenakhaseema
Translation
Indeed,
We have revealed to you, [O Muhammad], the Book in truth so you may judge
between the people by that which Allah has shown you. And do not be for the
deceitful an advocate.
Tafsir al-Jalalayn
Tu‘ma
b. Ubayriq stole a coat of mail and hid it with a Jew. When it was discovered
with the latter, Tu‘ma accused him of having stolen it, and swore by God that
he [Tu‘ma] had not stolen it, and his clan asked the Prophet (s) to advocate on
his behalf and absolve him, whereupon the following was revealed: Surely We
have revealed to you the Book, the Qur’ān, with the truth (bi’l-haqq is
semantically connected to anzalnā, ‘We have revealed’) so that you may judge
between people by that which God has shown you, what God has taught you. And do
not be a disputant for traitors, like Tu‘ma, disputing on their behalf.
4:106
وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ
غَفُورًا رَّحِيمًا
Pronunciation
Wastaghfiri
Allaha inna Allahakana ghafooran raheema
Translation
And
seek forgiveness of Allah . Indeed, Allah is ever Forgiving and Merciful.
Tafsir al-Jalalayn
And
pray for forgiveness from God, for that which you considered doing; surely God
is ever Forgiving, Merciful.
4:107
وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ
أَنفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
Pronunciation
Wala
tujadil AAani allatheenayakhtanoona anfusahum inna Allaha la yuhibbuman kana
khawwanan atheema
Translation
And
do not argue on behalf of those who deceive themselves. Indeed, Allah loves not
one who is a habitually sinful deceiver.
Tafsir al-Jalalayn
And
do not dispute on behalf of those who betray themselves, through acts of
disobedience, for the evil consequences of their betrayal shall fall on them;
surely God loves not one who is treacherous, frequently betraying, and sinful,
that is to say, He will punish him.
يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا
يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ
مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
Pronunciation
Yastakhfoona
mina annasi walayastakhfoona mina Allahi wahuwa maAAahum ithyubayyitoona ma la
yarda mina alqawli wakanaAllahu bima yaAAmaloona muheeta
Translation
They
conceal [their evil intentions and deeds] from the people, but they cannot
conceal [them] from Allah , and He is with them [in His knowledge] when they
spend the night in such as He does not accept of speech. And ever is Allah , of
what they do, encompassing.
Tafsir al-Jalalayn
They,
the likes of Tu‘ma and his clan, hide themselves, in shame, from people, but
they do not hide themselves from God; for He is with them, in His knowledge [of
them], while they plot, they conspire, at night with discourse displeasing to
Him, in their resolve to swear by God and deny the theft and accuse the Jew of
it. God is ever Encompassing, in knowledge, of what they do.
4:109
هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ
فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ
أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا
Pronunciation
Haantum
haola-i jadaltumAAanhum fee alhayati addunya famanyujadilu Allaha AAanhum yawma
alqiyamati amman yakoonu AAalayhim wakeela
Translation
Here
you are - those who argue on their behalf in [this] worldly life - but who will
argue with Allah for them on the Day of Resurrection, or who will [then] be
their representative?
Tafsir al-Jalalayn
Ah!
There you are (addressing Tu‘ma’s clan) you have contested, you have disputed,
on their behalf, that is to say, on behalf of Tu‘ma and his men (a variant
reading has ‘anhu, ‘on his behalf’) in the life of this world; but who will
contest against God on their behalf on the Day of Resurrection, if He were to
punish them, or who will be a guardian for them, and take charge of their
affair or defend them? In other words, no one will do such a thing.
4:110
وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ
ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا
Pronunciation
Waman
yaAAmal soo-an aw yathlimnafsahu thumma yastaghfiri Allaha yajidi
Allahaghafooran raheema
Translation
And
whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will
find Allah Forgiving and Merciful.
Tafsir al-Jalalayn
Whoever
does evil, [commits] a sin by which another is harmed, as when Tu‘ma falsely
accused the Jew, or wrongs himself, committing a sin [the consequences of which
are] limited to him, and then prays for God’s forgiveness, for it, that is to
say, [and then] he repents, he shall find God is Forgiving, Merciful, to him.
4:111
وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ
عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
Pronunciation
Waman
yaksib ithman fa-innamayaksibuhu AAala nafsihi wakana AllahuAAaleeman hakeema
Translation
And
whoever commits a sin only earns it against himself. And Allah is ever Knowing
and Wise.
Tafsir al-Jalalayn
And
whoever commits a sin commits it against himself only, since the evil
consequences fall on him, harming no one else; and God is ever Knower, Wise, in
His actions.
4:112
وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ
يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا
Pronunciation
Waman
yaksib khatee-atan aw ithmanthumma yarmi bihi baree-an faqadi ihtamala
buhtananwa-ithman mubeena
Translation
But
whoever earns an offense or a sin and then blames it on an innocent [person]
has taken upon himself a slander and manifest sin.
Tafsir al-Jalalayn
And
whoever commits a mistake, a minor sin, or a sin, a grave sin, and then casts
it upon the innocent, [one who is innocent] of it, he has thereby burdened
himself with calumny, by his false accusation, and a manifest sin, [one which
is] evident on account of what he has committed.
4:113
وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ
لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا
أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَيْءٍ ۚ وَأَنزَلَ اللَّهُ عَلَيْكَ
الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ
اللَّهِ عَلَيْكَ عَظِيمًا
Pronunciation
Walawla
fadlu AllahiAAalayka warahmatuhu lahammat ta-ifatun minhum anyudillooka wama
yudilloona illaanfusahum wama yadurroonaka min shay-in waanzalaAllahu AAalayka
alkitaba walhikmatawaAAallamaka ma lam takun taAAlamu wakana fadluAllahi
AAalayka AAatheema
Translation
And
if it was not for the favor of Allah upon you, [O Muhammad], and His mercy, a
group of them would have determined to mislead you. But they do not mislead
except themselves, and they will not harm you at all. And Allah has revealed to
you the Book and wisdom and has taught you that which you did not know. And
ever has the favor of Allah upon you been great.
Tafsir al-Jalalayn
Were
it not for God’s bounty to you, O Muhammad (s), and His mercy, by way of
protecting you, a party of them, of Tu‘ma’s clan, would have intended, [would
have] conspired, to lead you astray, from judging with truth by deceiving you;
but they lead only themselves astray; they will not hurt you at all, since the
evil consequence of their leading you astray would have fallen on them. God has
revealed to you the Book, the Qur’ān, and wisdom, the rulings contained
therein, and He has taught you what you did not know, of rulings and the
Unseen; and God’s bounty to you, in this and other respects, is ever great.
4:114
لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ
إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ
وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا
عَظِيمًا
Pronunciation
La
khayra fee katheerin min najwahumilla man amara bisadaqatin aw maAAroofin aw
islahinbayna annasi waman yafAAal thalika ibtighaamardati Allahi fasawfa
nu/teehi ajran AAatheema
Translation
No
good is there in much of their private conversation, except for those who
enjoin charity or that which is right or conciliation between people. And
whoever does that seeking means to the approval of Allah - then We are going to
give him a great reward.
Tafsir al-Jalalayn
There
is no good in much of their, that is, of people’s, secret conversations, that
is, what they converse and talk secretly about, except for, the secret talk of,
he who enjoins to voluntary almsgiving, or kindness, a righteous deed, or
setting things right between people. And whoever does that, the aforementioned,
desiring, seeking, God’s good pleasure, [and] nothing else of the affairs of
this world, We shall surely give him (read nu’tīhi or yu’tīhi, ‘He will give
him’, that is, ‘God [will give him]’) a great wage.
4:115
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا
تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ
مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا
Pronunciation
Waman
yushaqiqi arrasoolamin baAAdi ma tabayyana lahu alhuda wayattabiAAghayra
sabeeli almu/mineena nuwallihi ma tawallawanuslihi jahannama wasaat maseera
Translation
And
whoever opposes the Messenger after guidance has become clear to him and follows
other than the way of the believers - We will give him what he has taken and
drive him into Hell, and evil it is as a destination.
Tafsir al-Jalalayn
But
whoever makes a breach with, [whoever] opposes, the Messenger, in the truth
that he brings, after guidance has become clear to him, [after] the truth has
become manifest to him through miracles, and follows, a path, other than the
way of the believers, that is to say, [other than] the path they follow in
religion, by disbelieving, We shall turn him over to what he has turned to, We
shall make him a leader of the misguidance which he has followed, by leaving
this as it is between them in this world, and We shall expose him, We shall
admit him in the Hereafter, in Hell, where he will burn — an evil journey’s
end, an [evil] return it is.
4:116
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ
وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ
ضَلَّ ضَلَالًا بَعِيدًا
Pronunciation
Inna
Allaha la yaghfiru anyushraka bihi wayaghfiru ma doona thalika limanyashao
waman yushrik billahi faqad dalladalalan baAAeeda
Translation
Indeed,
Allah does not forgive association with Him, but He forgives what is less than
that for whom He wills. And he who associates others with Allah has certainly
gone far astray.
Tafsir al-Jalalayn
God
does not forgive that anything should be associated with Him; He forgives all
except that, to whomever He will. Whoever associates anything with God, verily
he has strayed far away, from the truth.
4:117
إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا
وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا
Pronunciation
In
yadAAoona min doonihi illa inathanwa-in yadAAoona illa shaytanan mareeda
Translation
They
call upon instead of Him none but female [deities], and they [actually] call upon
none but a rebellious Satan.
Tafsir al-Jalalayn
What
(in, is [to be understand as] mā, ‘only’) they pray to, [what] the idolaters
worship, instead of Him, God, that is, other than Him, are but females, idols
with feminine names, such as al-Lāt, al-‘Uzza and Manāt; and they (in, is [to
be understand as] mā, ‘only’) only pray to, they [only] worship, by worshipping
[these female idols], a rebellious satan, one who has rebelled against
obedience [to God], for they are obeying him in this [worship of female idols].
4:118
لَّعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ
مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا
Pronunciation
LaAAanahu
Allahu waqalalaattakhithanna min AAibadika naseebanmafrooda
Translation
Whom
Allah has cursed. For he had said, "I will surely take from among Your
servants a specific portion.
Tafsir al-Jalalayn
God
has cursed him, He has removed him from His mercy. And he, namely, Satan, said,
‘Assuredly I will take to myself, I will appoint for myself, an appointed
portion, an apportioned share, of Your servants, [whom] I shall call to obey
me.
4:119
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ
وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ
فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن
دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا
Pronunciation
Walaodillannahum
walaomanniyannahumwalaamurannahum falayubattikunna athana
al-anAAamiwalaamurannahum falayughayyirunna khalqa Allahiwaman yattakhithi
ashshaytana waliyyan mindooni Allahi faqad khasira khusranan mubeena
Translation
And
I will mislead them, and I will arouse in them [sinful] desires, and I will
command them so they will slit the ears of cattle, and I will command them so
they will change the creation of Allah ." And whoever takes Satan as an
ally instead of Allah has certainly sustained a clear loss.
Tafsir al-Jalalayn
And
I will surely lead them astray, from truth with evil whisperings, and surely I
will fill them with desires, I shall cast into their hearts [thoughts] that
life will endure, that there will be no resurrection and no reckoning; and
surely I will command them and they will cut up the cattle’s ears, and this was
done to the [she-camels they called] bahā’ir. And surely I will command them
and they will change God’s creation’, [substituting] His religion with
unbelief, making lawful what God has made unlawful and making unlawful what God
has made lawful. And whoever takes Satan for a patron, following him and
obeying him, instead of God, has surely suffered a manifest loss, [one that is]
evident, since he will end up in the Fire, made perpetual for him.
4:120
يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ
الشَّيْطَانُ إِلَّا غُرُورًا
Pronunciation
YaAAiduhum
wayumanneehim wamayaAAiduhumu ashshaytanu illa ghuroora
Translation
Satan
promises them and arouses desire in them. But Satan does not promise them
except delusion.
Tafsir al-Jalalayn
He
promises them, long life, and fills them with desires, of attaining their hopes
in this world, and that there will be neither resurrection nor requital; but
what Satan promises them, therewith, is only delusion, falsehood.
4:121
أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا
يَجِدُونَ عَنْهَا مَحِيصًا
Pronunciation
Ola-ika
ma/wahum jahannamuwala yajidoona AAanha maheesa
Translation
The
refuge of those will be Hell, and they will not find from it an escape.
Tafsir al-Jalalayn
For
such — their abode shall be Hell, and they shall find no refuge from it, no
alternative [to it].
4:122
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا
أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا
Pronunciation
Wallatheena
amanoowaAAamiloo assalihati sanudkhiluhum jannatintajree min tahtiha al-anharu
khalideenafeeha abadan waAAda Allahi haqqan waman asdaqumina Allahi qeela
Translation
But
the ones who believe and do righteous deeds - We will admit them to gardens
beneath which rivers flow, wherein they will abide forever. [It is] the promise
of Allah , [which is] truth, and who is more truthful than Allah in statement.
Tafsir al-Jalalayn
But
those who believe and perform righteous deeds, We shall admit them to Gardens
underneath which rivers flow, abiding therein for ever; God’s promise in truth,
that is, God promised them this and fulfilled it in truth; and who, that is,
[and] none, is truer in utterance, that is, in statement, than God?
4:123
لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ
أَهْلِ الْكِتَابِ ۗ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِن دُونِ
اللَّهِ وَلِيًّا وَلَا نَصِيرًا
Pronunciation
Laysa
bi-amaniyyikum wala amaniyyiahli alkitabi man yaAAmal soo-an yujza bihi
walayajid lahu min dooni Allahi waliyyan wala naseera
Translation
Paradise
is not [obtained] by your wishful thinking nor by that of the People of the
Scripture. Whoever does a wrong will be recompensed for it, and he will not
find besides Allah a protector or a helper.
Tafsir al-Jalalayn
When
the Muslims and the People of the Scripture began to pride themselves [upon
God’s promise] the following was revealed: It, this matter, is not, dependent
upon, your desires nor the desires of the People of the Scripture, but upon
righteous deeds. Whoever does evil shall be requited for it, either in the
Hereafter or in this life through trials and tribulations, as is stated in hadīth;
and he will not find besides God, that is, other than Him, any friend, to
protect him, or helper, to defend him against Him.
4:124
وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ
أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ
نَقِيرًا
Pronunciation
Waman
yaAAmal mina assalihatimin thakarin aw ontha wahuwa mu/minun
faola-ikayadkhuloona aljannata wala yuthlamoonanaqeera
Translation
And
whoever does righteous deeds, whether male or female, while being a believer -
those will enter Paradise and will not be wronged, [even as much as] the speck
on a date seed.
Tafsir al-Jalalayn
And
whoever does, any, righteous deeds, whether male or female, and is a believer —
such shall be admitted into (read passive yudkhalūna, or active yadkhulūna,
‘they shall enter’) Paradise, and not be wronged, by as much as, the dint in a
date-stone.
4:125
وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ
وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ
وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا
Pronunciation
Waman
ahsanu deenan mimman aslamawajhahu lillahi wahuwa muhsinun wattabaAAamillata
ibraheema haneefan wattakhathaAllahu ibraheema khaleela
Translation
And
who is better in religion than one who submits himself to Allah while being a
doer of good and follows the religion of Abraham, inclining toward truth? And
Allah took Abraham as an intimate friend.
Tafsir al-Jalalayn
And
who, that is, [and] none, is fairer in religion than he who submits his
purpose, that is, [than he who] is compliant and offers his deeds sincerely, to
God and is virtuous, [and] declares God’s Oneness, and who follows the creed of
Abraham, the one that is in accordance with the creed of Islam, as a hanīf?
(hanīfan is a circumstantial qualifier), that is to say, [one] inclining away
from all religions to the upright religion. And God took Abraham for a close
friend, as His elect, one whose love for Him is pure.
4:126
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي
الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا
Pronunciation
Walillahi
ma fee assamawatiwama fee al-ardi wakana Allahubikulli shay-in muheeta
Translation
And
to Allah belongs whatever is in the heavens and whatever is on the earth. And
ever is Allah , of all things, encompassing.
Tafsir al-Jalalayn
To
God belongs all that is in the heavens and in the earth, as possessions,
creatures and servants; and God is ever the Encompasser of all things, in
knowledge and power, that is, He is ever possessed of such attributes.
4:127
وَيَسْتَفْتُونَكَ فِي النِّسَاءِ ۖ قُلِ اللَّهُ
يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى
النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن
تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُوا
لِلْيَتَامَىٰ بِالْقِسْطِ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ
بِهِ عَلِيمًا
Pronunciation
Wayastaftoonaka
fee annisa-iquli Allahu yufteekum feehinna wama yutlaAAalaykum fee alkitabi fee
yatama annisa-iallatee la tu/toonahunna ma kutiba lahunnawatarghaboona an
tankihoohunna walmustadAAafeenamina alwildani waan taqoomoo lilyatama
bilqistiwama tafAAaloo min khayrin fa-inna Allaha kanabihi Aaaleema
Translation
And
they request from you, [O Muhammad], a [legal] ruling concerning women. Say,
" Allah gives you a ruling about them and [about] what has been recited to
you in the Book concerning the orphan girls to whom you do not give what is
decreed for them - and [yet] you desire to marry them - and concerning the
oppressed among children and that you maintain for orphans [their rights] in
justice." And whatever you do of good - indeed, Allah is ever Knowing of
it.
Tafsir al-Jalalayn
They
will ask you for a pronouncement concerning, the matter of, women, and their
inheritance. Say, to them: ‘God pronounces to you concerning them, and what is
recited to you in the Book, the Qur’ān, in the ‘inheritance’ verse [Q. 4:11],
and He also pronounces to you, concerning the orphan women to whom you do not
give what is prescribed, [what] is obligatory, for them, of inheritance, for
you, O guardians, [who] desire, not, to marry them, because of their ugliness,
and you prevent them from marrying [others], coveting their inheritance: in
other words, God pronounces to you not to do this; and, concerning, the
oppressed, young, children, that you give them what is their due, and, He also
commands you, that you deal justly, equitably, with orphans, with respect to
inheritance and dowry. Whatever good you do, God is ever Knower of it’, and He
will requite you for it.
4:128
وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا
نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا
صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ ۚ وَإِن
تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Pronunciation
Wa-ini
imraatun khafat min baAAlihanushoozan aw iAAradan fala junaha AAalayhimaan
yusliha baynahuma sulhan wassulhukhayrun waohdirati al-anfusu ashshuhhawa-in
tuhsinoo watattaqoo fa-inna Allaha kanabima taAAmaloona khabeera
Translation
And
if a woman fears from her husband contempt or evasion, there is no sin upon
them if they make terms of settlement between them - and settlement is best.
And present in [human] souls is stinginess. But if you do good and fear Allah -
then indeed Allah is ever, with what you do, Acquainted.
Tafsir al-Jalalayn
And
if a woman (wa-in imra’atun is in the nominative because of [it being the
subject of] the explicative verb [that follows]) fears, anticipates, from her
husband ill-treatment, if he looks down on her by refraining to sleep with her
or by not maintaining her adequately, because he is averse to her and aspires
to one more beautiful than her, or rejection, turning his face away from her,
they are not at fault if they are reconciled through some agreement, in terms
of shares and maintenance expenses, so that she concedes something to him in
return for continuing companionship; if she agrees to this [then that is fine],
but if [she does] not, then the husband must either give her all her due, or
part with her (an yassālahā, ‘they reconcile’: the original tā’ [of yatasālahā]
has been assimilated with the sād; a variant reading has an yuslihā, from [the
fourth form] aslaha); reconciliation is better, than separation, ill-treatment
or rejection. God, exalted be He, in explaining the natural disposition of man,
says: But greed has been made present in the souls (al-shuhh is extreme
niggardliness), meaning that they have a natural propensity for this, as if
they [the souls] are ever in its presence, never absent from it. The meaning
is: a woman would scarcely allow [another] to share her husband with her, and a
man would scarcely allow her [to enjoy] him if he were to fall in love with
another. If you are virtuous, in your conjugal life with women, and fear, being
unjust to them, surely God is ever aware of what you do, and He will requite
you for it.
4:129
وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ
النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا
كَالْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا
رَّحِيمًا
Pronunciation
Walan
tastateeAAoo an taAAdiloobayna annisa-i walaw harastum falatameeloo kulla
almayli fatatharooha kalmuAAallaqatiwa-in tuslihoo watattaqoo fa-inna Allaha
kanaghafooran raheema
Translation
And
you will never be able to be equal [in feeling] between wives, even if you
should strive [to do so]. So do not incline completely [toward one] and leave
another hanging. And if you amend [your affairs] and fear Allah - then indeed,
Allah is ever Forgiving and Merciful.
Tafsir al-Jalalayn
You
will never be able to be just to, to treat equally, your wives, in terms of
love, even if you be eager, for this; yet do not turn altogether away, towards
the one you love with respect to the shares and maintenance expenses, so that
you leave her, the one from whom you turn away, like one suspended, one that is
neither a slavegirl nor a woman with a husband. If you set things right, by
being just with the shares, and fear, injustice, surely God is ever Forgiving,
regarding the inclination in your hearts, Merciful, to you in this respect.
4:130
وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن
سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا
Pronunciation
Wa-in
yatafarraqa yughni Allahukullan min saAAatihi wakana Allahu wasiAAan hakeema
Translation
But
if they separate [by divorce], Allah will enrich each [of them] from His
abundance. And ever is Allah Encompassing and Wise.
Tafsir al-Jalalayn
But
if they, the married couple, separate, by way of divorce, God will compensate
each of them, [from the need] of the other, out of His plenty, that is, out of
His bounty, by giving her another as husband, and giving him another as wife.
God is ever Embracing, of His creatures in bounty, Wise, in what He has
ordained for them.
4:131
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي
الْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ
وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ ۚ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي
السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا
Pronunciation
Walillahi
ma fee assamawatiwama fee al-ardi walaqad wassaynaallatheena ootoo alkitaba min
qablikum wa-iyyakumani ittaqoo Allaha wa-in takfuroo fa-inna lillahi mafee
assamawati wama fee al-ardiwakana Allahu ghaniyyan hameeda
Translation
And
to Allah belongs whatever is in the heavens and whatever is on the earth. And
We have instructed those who were given the Scripture before you and yourselves
to fear Allah . But if you disbelieve - then to Allah belongs whatever is in
the heavens and whatever is on the earth. And ever is Allah Free of need and
Praiseworthy.
Tafsir al-Jalalayn
To
God belongs all that is in the heavens and in the earth. We have charged those
who were given the Scripture, meaning the scriptures, before you, namely, the
Jews and Christians, and you, O people of the Qur’ān: ‘Fear God’, fear His
punishment, by being obedient to Him. And We said to them and to you: ‘If you
disbelieve, in what you have been charged with, then to God belongs all that is
in the heavens and in the earth’, as creatures, possessions and servants, and
He will not be harmed by your disbelief: God is ever Independent, of the need
for His creation or their worship, Praised, praise-worthy for what He does with
them.
4:132
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي
الْأَرْضِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا
Pronunciation
Walillahi
ma fee assamawatiwama fee al-ardi wakafa billahiwakeela
Translation
And
to Allah belongs whatever is in the heavens and whatever is on the earth. And
sufficient is Allah as Disposer of affairs.
Tafsir al-Jalalayn
To
God belongs all that is in the heavens and in the earth (He has repeated this
in order to reaffirm [the reason] why fear of God is necessary); God suffices
as a Guardian, witnessing the fact that what is contained in them belongs to
Him.
4:133
إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ
وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا
Pronunciation
In
yasha/ yuthhibkum ayyuha annasuwaya/ti bi-akhareena wakana Allahu AAalathalika
qadeera
Translation
If
He wills, He can do away with you, O people, and bring others [in your place].
And ever is Allah competent to do that.
Tafsir al-Jalalayn
If
He will, He can remove you, O people, and bring others, instead of you, surely
God is ever able to do that.
4:134
مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ
ثَوَابُ الدُّنْيَا وَالْآخِرَةِ ۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا
Pronunciation
Man
kana yureedu thawaba addunyafaAAinda Allahi thawabu addunya wal-akhiratiwakana
Allahu sameeAAan baseera
Translation
Whoever
desires the reward of this world - then with Allah is the reward of this world
and the Hereafter. And ever is Allah Hearing and Seeing.
Tafsir al-Jalalayn
Whoever
desires, by his deeds, the reward of this world, then God has the reward of
this world and of the Hereafter, for the one who wants it, and no one else has
it, so why do any of you demand the lower [reward]? Why do you not seek the
higher one, by devoting yourself sincerely to Him, since what [reward] he seeks
can only be found with Him; God is ever Hearer, Seer.
4:135
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا
قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ
الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ
أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا
أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
Pronunciation
Ya
ayyuha allatheena amanookoonoo qawwameena bilqisti shuhadaalillahi walaw AAala
anfusikum awi alwalidayniwal-aqrabeena in yakun ghaniyyan aw faqeeran
fallahuawla bihima fala tattabiAAoo alhawaan taAAdiloo wa-in talwoo aw
tuAAridoo fa-inna Allahakana bima taAAmaloona khabeera
Translation
O
you who have believed, be persistently standing firm in justice, witnesses for
Allah , even if it be against yourselves or parents and relatives. Whether one
is rich or poor, Allah is more worthy of both. So follow not [personal]
inclination, lest you not be just. And if you distort [your testimony] or
refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.
Tafsir al-Jalalayn
O
you who believe, be upright in justice; witnesses, of the truth, for God, even
though it, the witnessing, be against yourselves, so be witness against them
[your selves] by affirming the truth and not concealing it; or, against,
parents and kinsmen, whether the person, witnessed against, be rich or poor;
God is closer to the two, than you and He has better knowledge of what is good
for them. So do not follow any whim, in your testimonies by being partial to
the rich one, seeking his pleasure, or [by being partial] to the poor one out
of compassion for him, lest you swerve, so that you do not incline away from
the truth, for if you twist (a variant reading [for talwūw] has talū) [if] you
distort your testimony, or refrain, from giving it, surely God is ever aware of
what you do, and will requite you accordingly.
4:136
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا
بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ
وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ
وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ
ضَلَالًا بَعِيدًا
Pronunciation
Ya
ayyuha allatheena amanooaminoo billahi warasoolihi walkitabiallathee nazzala
AAala rasoolihi walkitabiallathee anzala min qablu waman yakfur
billahiwamala-ikatihi wakutubihi warusulihi walyawmi al-akhirifaqad dalla
dalalan baAAeeda
Translation
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.
Tafsir al-Jalalayn
O
you who believe, believe, with perseverance, in God and His Messenger and the
Book which has been revealed to His Messenger, Muhammad (s), and that is the
Qur’ān; and the Book which was revealed before, to the messengers, namely, the
scriptures (a variant reading [for nuzzila and unzila, ‘was revealed’] has the
active form for both verbs [nazzala and anzala, ‘He revealed’]). And whoever disbelieves
in God and His angels and His Books, and His messengers, and the Last Day,
verily he has strayed far away, from the truth.
4:137
إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ
آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ
لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا
Pronunciation
Inna
allatheena amanoo thummakafaroo thumma amanoo thumma kafaroo thumma
izdadookufran lam yakuni Allahu liyaghfira lahum walaliyahdiyahum sabeela
Translation
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.
Tafsir al-Jalalayn
Verily,
those who believed, in Moses, namely, the Jews, and then disbelieved, by
worshipping the calf, and then believed, after that, and then disbelieved, in
Jesus, and then increased in disbelief, in Muhammad — it was not for God to
forgive them, for what they have persisted in [of disbelief], nor to guide them
to a way, to the truth.
4:138
بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ
عَذَابًا أَلِيمًا
Pronunciation
Bashshiri
almunafiqeena bi-annalahum AAathaban aleema
Translation
Give
tidings to the hypocrites that there is for them a painful punishment –
Tafsir al-Jalalayn
Give
tidings to, inform, O Muhammad (s), the hypocrites that for them there is a
painful chastisement, namely, the chastisement of the Fire.
4:139
الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ
أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ
فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا
Pronunciation
Allatheena
yattakhithoona alkafireenaawliyaa min dooni almu/mineena ayabtaghoona
AAindahumualAAizzata fa-inna alAAizzata lillahi jameeAAa
Translation
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.
Tafsir al-Jalalayn
Those
who (alladhīna, is either a substitution for, or an adjectival qualification
of, al-munāfiqīna, ‘the hypocrites’) take disbelievers for friends instead of
believers, because they mistakenly believe them to be strong — do they desire,
[do] they seek, power with them? (an interrogative of disavowal), that is to
say, they shall not find such [power] with them. Truly, power belongs
altogether to God, in this world and the Hereafter, and none but His friends
shall attain it.
4:140
وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ
إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا
تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا
مِّثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي
جَهَنَّمَ جَمِيعًا
Pronunciation
Waqad
nazzala AAalaykum fee alkitabian itha samiAAtum ayati Allahiyukfaru biha
wayustahzao biha fala taqAAudoomaAAahum hatta yakhoodoo fee hadeethinghayrihi
innakum ithan mithluhum inna Allaha jamiAAualmunafiqeena walkafireena fee
jahannamajameeAAa
Translation
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 –
Tafsir al-Jalalayn
It
has been revealed (read active nazzala, ‘He has revealed’, or passive nuzzila,
‘It has been revealed’) to you in the Book, in the Qur’ān, in sūrat al-An‘ām
[Q. 6:68], that: (an has been softened and its subject omitted, in other words,
[read it as] annahu) ‘When you hear God’s signs, the Qur’ān, being disbelieved
in and mocked, do not sit with them, that is, the disbelievers and the mockers,
until they engage in some other talk, for otherwise you, if you were to sit
with them, would surely be like them’, in sinfulness. God will gather the
hypocrites and disbelievers, all together, into Hell, just as they were
gathered together in this world in unbelief and mockery.
4:141
الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ
لَكُمْ فَتْحٌ مِّنَ اللَّهِ قَالُوا أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ
لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم
مِّنَ الْمُؤْمِنِينَ ۚ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ ۗ
وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا
Pronunciation
Allatheena
yatarabbasoonabikum fa-in kana lakum fathun mina Allahi qalooalam nakun
maAAakum wa-in kana lilkafireena naseebunqaloo alam nastahwith AAalaykum
wanamnaAAkummina almu/mineena fallahu yahkumu baynakumyawma alqiyamati walan
yajAAala Allahu lilkafireenaAAala almu/mineena sabeela
Translation
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].
Tafsir al-Jalalayn
Those
who (alladhīna, substitutes for the previous alladhīna [of verse 139]) wait in
watch for you, [hoping] for misfortunes [to befall you], and, if a victory,
such as a conquest or booty, comes to you from God, say, to you: ‘Were we not
with you?’, in religion and in the struggle? So give us from the booty; but if
the disbelievers have some luck, by gaining a victory over you, they say, to
them: ‘Did we not gain mastery, authority, over you, capable of capturing you
and slaying you, but we spared you, and did we not defend you against the
believers?’, lest they be victorious over you, by forsaking them and apprising
you of their plans, and thus have we not done you a favour? God, exalted be He,
says: God will judge between you, and them, on the Day of Resurrection,
admitting you into Paradise and them into the Fire; and God will never grant the
disbelievers a way, a means [to success], over the believers, by annihilating
them.
4:142
إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ
وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ
يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا
Pronunciation
Inna
almunafiqeena yukhadiAAoonaAllaha wahuwa khadiAAuhum wa-itha qamooila assalati
qamoo kusalayuraoona annasa wala yathkuroonaAllaha illa qaleela
Translation
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,
Tafsir al-Jalalayn
The
hypocrites seek to trick God, by manifesting the opposite of what they hide in
themselves of unbelief, in order to escape His rulings in this world; but He is
tricking them, He will requite them for their trickery, and so they will be
disgraced in this world through God apprising His Prophet of what they hide,
and punished in the Hereafter. When they stand up to pray, with the believers,
they stand up lazily, reluctantly, and, for their prayers, to be seen by
people, and they do not remember, pray [to], God save a little, for
ostentation.
4:143
مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ
هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ
سَبِيلًا
Pronunciation
Muthabthabeena
bayna thalikala ila haola-i wala ilahaola-i waman yudlili Allahu falantajida
lahu sabeela
Translation
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.
Tafsir al-Jalalayn
Wavering,
hesitant, all the time, between that unbelief and belief — not, belonging, to
these, disbelievers, neither to those, believers; and he whom God sends astray,
you will never find for him a way, a path [back] to guidance.
4:144
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا
الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن
تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا
Pronunciation
Ya
ayyuha allatheena amanoola tattakhithoo alkafireena awliyaamin dooni
almu/mineena atureedoona an tajAAaloo lillahiAAalaykum sultanan mubeena
Translation
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?
Tafsir al-Jalalayn
O
you who believe, take not the disbelievers as friends instead of the believers:
do you desire to give God over you, by your taking them as friends, a clear
warrant?, a manifest proof of your hypocrisy?
4:145
إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ
الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا
Pronunciation
Inna
almunafiqeena fee addarkial-asfali mina annari walan tajida lahum naseera
Translation
Indeed,
the hypocrites will be in the lowest depths of the Fire - and never will you
find for them a helper –
Tafsir al-Jalalayn
Verily,
the hypocrites will be in the lowest level, place, of the Fire, that is, its
bottom; and you will never find a helper for them, anyone to guard them from
the Fire.
4:146
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا
وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ
الْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا
Pronunciation
Illa
allatheena taboowaaslahoo waAAtasamoo billahiwaakhlasoo deenahum lillahi
faola-ika maAAaalmu/mineena wasawfa yu/ti Allahu almu/mineena ajran AAatheema
Translation
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.
Tafsir al-Jalalayn
Save
those who repent, of hypocrisy, and make amends, in their deeds, and hold fast
to, put their trust [in], God and make their religion purely God’s, free from
any pretence; those are with the believers, in terms of what they shall be
given; and God will certainly give the believers a great wage, in the
Hereafter, and that is Paradise.
4:147
مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن
شَكَرْتُمْ وَآمَنتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا
Pronunciation
Ma
yafAAalu Allahu biAAathabikumin shakartum waamantum wakana Allahu
shakiranAAaleema
Translation
What
would Allah do with your punishment if you are grateful and believe? And ever
is Allah Appreciative and Knowing.
Tafsir al-Jalalayn
Why
would God chastise you if you are thankful, of His favours, and believe, in
Him? (the interrogative is meant as a denial, in other words: He would not
punish you). God is ever Thankful, of the deeds of believers, rewarding them,
Knowing, of His creation.
4:148
لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ
الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا
Pronunciation
La
yuhibbu Allahualjahra bissoo-i mina alqawli illa man thulimawakana Allahu sameeAAan
Aaaleema
Translation
Allah
does not like the public mention of evil except by one who has been wronged.
And ever is Allah Hearing and Knowing.
Tafsir al-Jalalayn
God
does not like the utterance of evil words out loud, by any person, that is to
say, He will punish him for it, unless a person has been wronged, in which case
He would not punish him for uttering it out loud, when he is informing [others]
of the wrong done to him by the wrong-doer or summoning [them] against him. God
is ever Hearer, of what is said, Knower, of what is done.
4:149
إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ
تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا
Pronunciation
In
tubdoo khayran aw tukhfoohu aw taAAfooAAan soo-in fa-inna Allaha kana AAafuwwan
qadeera
Translation
If
[instead] you show [some] good or conceal it or pardon an offense - indeed,
Allah is ever Pardoning and Competent.
Tafsir al-Jalalayn
If
you show, manifest, good, in the way of pious deeds, or conceal it, [if] you do
it in secret, or pardon evil, injustice, then surely God is ever Pardoning,
Powerful.
4:150
إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ
وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ
نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَٰلِكَ
سَبِيلًا
Pronunciation
Inna
allatheena yakfuroona billahiwarusulihi wayureedoona an yufarriqoo bayna
Allahiwarusulihi wayaqooloona nu/minu bibaAAdin wanakfuru bibaAAdinwayureedoona
an yattakhithoo bayna thalika sabeela
Translation
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 –
Tafsir al-Jalalayn
Those
who disbelieve in God and His messengers and seek to divide between God and His
messengers, by believing in Him but not in them, and say, ‘We believe in some,
of the messengers, and disbelieve in some’, of the others, and seek to adopt a
way, a path, to follow, between them, [between] unbelief and belief.
4:151
أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا ۚ
وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
Pronunciation
Ola-ika
humu alkafiroona haqqanwaaAAtadna lilkafireena AAathaban muheena
Translation
Those
are the disbelievers, truly. And We have prepared for the disbelievers a
humiliating punishment.
Tafsir al-Jalalayn
Those
are the disbelievers truly (haqqan is the verbal noun, emphasising the content
of what precedes it in the sentence); and We have prepared for the disbelievers
a humiliating chastisement, namely, the chastisement of the Fire.
4:152
وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ
وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ
أُجُورَهُمْ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
Pronunciation
Wallatheena
amanoo billahiwarusulihi walam yufarriqoo bayna ahadin minhum ola-ikasawfa
yu/teehim ojoorahum wakana Allahu ghafooranraheema
Translation
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.
Tafsir al-Jalalayn
And
those who believe in God and, all of, His messengers and do not seek to divide
between any of them, those — We shall surely give them (nu’tīhim, also read
yu’tīhim, ‘He shall surely give them’) their wages, the reward for their deeds.
God is ever Forgiving, to His friends, Merciful, to those who obey Him.
4:153
يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ
عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن
ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ
بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ
الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُّبِينًا
Pronunciation
Yas-aluka
ahlu alkitabi an tunazzilaAAalayhim kitaban mina assama-i faqadsaaloo moosa
akbara min thalika faqaloo arinaAllaha jahratan faakhathat-humu
assaAAiqatubithulmihim thumma ittakhathoo alAAijla minbaAAdi ma jaat-humu
albayyinatu faAAafawnaAAan thalika waatayna moosa sultananmubeena
Translation
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.
Tafsir al-Jalalayn
The
People of the Scripture, the Jews, will ask of you, O Muhammad (s), to cause a
Book to be revealed to them from the heaven, all at once, as was revealed to
Moses, merely to harass [you]. If you consider this shocking, then [know that],
they, their forefathers, asked Moses for something greater than that, for they
said, ‘Show us God openly’, before our eyes; so the thunderbolt, death, seized
them, as punishment for them, for their evildoing, when they harassed him
[Moses] with this demand. They then took to themselves the [golden] calf, for a
god, after clear proofs, the miracles testifying to God’s Oneness, had come to
them; yet We pardoned that, and did not annihilate them; and We bestowed upon
Moses clear authority, evident and manifest sway over them, for when he
commanded them to slay themselves in repentance, they obeyed him.
4:154
وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ
وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي
السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا
Pronunciation
WarafaAAna
fawqahumu attoorabimeethaqihim waqulna lahumu odkhuloo albabasujjadan waqulna
lahum la taAAdoo fee assabtiwaakhathna minhum meethaqan ghaleetha
Translation
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.
Tafsir al-Jalalayn
And
We raised above them the Mount, by the covenant with them, that is, on account
of the covenant made with them, that they might fear, and so they accepted it;
and We said to them, while it cast a shadow [hovering] above them: ‘Enter the
gate, the gate of the town, bowing’; and We said to them, ‘Transgress not (a
variant reading [of lā ta‘dū] is lā ta‘addū, where the original tā’ [of lā
tata‘addū] is assimilated with the dāl, in other words [it is similar in meaning
to] lā ta‘tadū, ‘do not act unjustly [in]’) the Sabbath’, by fishing during it,
and We took from them a firm covenant, over this, but they broke it.
4:155
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم
بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ
قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا
يُؤْمِنُونَ إِلَّا قَلِيلًا
Pronunciation
Fabima
naqdihim meethaqahumwakufrihim bi-ayati Allahi waqatlihimual-anbiyaa bighayri
haqqin waqawlihim quloobunaghulfun bal tabaAAa Allahu AAalayhabikufrihim fala
yu/minoona illa qaleela
Translation
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.
Tafsir al-Jalalayn
So,
for their breaking (fa-bi-mā naqdihim: the mā is extra; the bā’ is causative
and connected to a missing element [such as sabab, ‘reason’], in other words
[it should be understood as] la‘annāhum bi-sabab naqdihim, ‘We cursed them for
the reason of their breaking’) their covenant and disbelieving in the signs of
God, and slaying the prophets wrongfully, and for their saying, to the Prophet
(s): ‘Our hearts are covered up’, and cannot grasp what you say — nay, but God
sealed them for their disbelief, and so they cannot heed any admonition; so
they do not believe, except for a few, among them, like ‘Abd Allāh b. Salām and
his companions.
4:156
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ
بُهْتَانًا عَظِيمًا
Pronunciation
Wabikufrihim
waqawlihim AAalamaryama buhtanan AAatheema
Translation
And
[We cursed them] for their disbelief and their saying against Mary a great
slander,
Tafsir al-Jalalayn
And
for their disbelief, a second time, in Jesus (the bā’ [of bi-kufrihim, ‘for
their disbelief’] is repeated in order to separate it [‘their disbelief’ in
Jesus] from what is supplemented to it [‘their utterance against Mary’]) and
their uttering against Mary a tremendous calumny, when they accused her of
fornication.
4:157
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ
عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن
شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا
لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا
Pronunciation
Waqawlihim
inna qatalnaalmaseeha AAeesa ibna maryama rasoola Allahiwama qataloohu wama
salaboohu walakinshubbiha lahum wa-inna allatheena ikhtalafoo feehi
lafeeshakkin minhu ma lahum bihi min AAilmin illa ittibaAAaaththanni wama
qataloohu yaqeena
Translation
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.
Tafsir al-Jalalayn
And
for their saying, boastfully, ‘We slew the Messiah, Jesus son of Mary, the
Messenger of God’, as they claim: in other words, for all of these [reasons] We
have punished them. God, exalted be He, says, in repudiating their claim to
have killed him: And yet they did not slay him nor did they crucify him, but
he, the one slain and crucified, who was an associate of theirs [the Jews], was
given the resemblance, of Jesus. In other words, God cast his [Jesus’s]
likeness to him and so they thought it was him [Jesus]. And those who disagree
concerning him, that is, concerning Jesus, are surely in doubt regarding, the
slaying of, him, for some of them said, when they saw the slain man: the face
is that of Jesus, but the body is not his, and so it is not he; and others
said: no, it is he. They do not have any knowledge of, the slaying of, him,
only the pursuit of conjecture (illā ittibā‘a l-zann, is a discontinuous
exception) in other words: ‘instead, they follow conjecture regarding him, that
which they imagined [they saw]’; and they did not slay him for certain
(yaqīnan, a circumstantial qualifier emphasising the denial of the slaying).
4:158
بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ
اللَّهُ عَزِيزًا حَكِيمًا
Pronunciation
Bal
rafaAAahu Allahu ilayhi wakanaAllahu AAazeezan hakeema
Translation
Rather,
Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.
Tafsir al-Jalalayn
4:159
وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا
لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ
شَهِيدًا
Pronunciation
Wa-in
min ahli alkitabi illalayu/minanna bihi qabla mawtihi wayawma alqiyamati
yakoonuAAalayhim shaheeda
Translation
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.
Tafsir al-Jalalayn
And
there is not one of the People of the Scripture but will assuredly believe in
him, in Jesus, before his death, that is, [before the death] of one belonging
to the People of the Scripture upon seeing the angels of death with his very
eyes, at which point his faith will not profit him; or [it means] before the
death of Jesus, after he descends at the approach of the Hour, as is stated in
hadīth; and on the Day of Resurrection he, Jesus, will be a witness against
them, of what they did when he was sent to them.
4:160
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا
عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ
كَثِيرًا
Pronunciation
Fabithulmin
mina allatheenahadoo harramna AAalayhim tayyibatinohillat lahum wabisaddihim
AAan sabeeli Allahikatheera
Translation
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],
Tafsir al-Jalalayn
And
because of the evildoing (fa-bi-zulmin is [to be understood as] fa-bi-sababi
zulmin, ‘and for the reason of the evildoing’) of some of those of Jewry, the
Jews, We have forbidden them certain good things that were lawful for them,
those things [mentioned] where God says [And to those of Jewry] We have
forbidden every beast with claws [Q. 6:146]; and because of their barring, of people,
from God’s way, [from] His religion, many, a time.
4:161
وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ
وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ
مِنْهُمْ عَذَابًا أَلِيمًا
Pronunciation
Waakhthihimu
arribawaqad nuhoo AAanhu waaklihim amwala annasibilbatili waaAAtadna
lilkafireenaminhum AAathaban aleema
Translation
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.
Tafsir al-Jalalayn
And
because of their taking usury when they had been forbidden it, in the Torah,
and their consuming people’s wealth through falsehood, through bribes in
adjudications, and We have prepared for the disbelievers among them a painful
chastisement.
4:162
لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ
وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ
ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ
وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا
Pronunciation
Lakini
arrasikhoonafee alAAilmi minhum walmu/minoona yu/minoona bimaonzila ilayka wama
onzila min qablika walmuqeemeenaassalata walmu/toona azzakatawalmu/minoona
billahi walyawmi al-akhiriola-ika sanu/teehim ajran AAatheema
Translation
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.
Tafsir al-Jalalayn
But
those of them who are firmly rooted, established, in knowledge, like ‘Abd Allāh
b. Salām, and the believers, the Emigrants and the Helpers, believing in what
has revealed to you, and what was revealed before you, of scriptures, and those
who observe the prayer (wa’l-muqīmīna l-salāta is in the accusative because it
is a laudative; it is also read in the nominative [wa’l-muqīmūna l-salāta]);
and pay the alms, and those who believe in God and the Last Day — to them We
shall surely give (nu’tīhim, is also read yu’tīhim, ‘He shall surely give’) a
great wage, namely, Paradise.
4:163
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا
إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ
وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ
وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا
Pronunciation
Inna
awhayna ilaykakama awhayna ila noohin wannabiyyeenamin baAAdihi waawhayna ila
ibraheemawa-ismaAAeela wa-ishaqa wayaAAqooba wal-asbatiwaAAeesa waayyooba
wayoonusa waharoona wasulaymanawaatayna dawooda zaboora
Translation
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].
Tafsir al-Jalalayn
We
have revealed to you as We revealed to Noah, and the prophets after him, and,
as, We revealed to Abraham and, his two sons, Ishmael and Isaac, and Jacob, the
son of Isaac, and the Tribes, his [Jacob’s] children, and Jesus and Job and
Jonah and Aaron, and Solomon, and We gave to, his father, David the Inscribed
Book (read zabūran, it would denote the name of the revealed Book [cf. the
Psalms]; read zubūran would make it a verbal noun, meaning mazbūran, that is to
say, maktūban, ‘inscribed’).
4:164
وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن
قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ
تَكْلِيمًا
Pronunciation
Warusulan
qad qasasnahumAAalayka min qablu warusulan lam naqsushum AAalaykawakallama
Allahu moosa takleema
Translation
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.
Tafsir al-Jalalayn
And,
We sent, messengers We have told you of before, and messengers We have not told
you of: it is related that God sent eight thousand prophets [in total], four
thousand [of them] from [the Children of] Israel, and [the remaining] four
thousand from other peoples, as stated by the Shaykh [Jalāl al-Dīn al-Mahallī]
in [his commentary on] sūrat Ghāfir [Q. 40:78]; and God spoke directly, without
mediation, to Moses,
4:165
رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا
يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ
عَزِيزًا حَكِيمًا
Pronunciation
Rusulan
mubashshireena wamunthireenali-alla yakoona linnasi AAala Allahihujjatun baAAda
arrusuli wakana AllahuAAazeezan hakeema
Translation
[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.
Tafsir al-Jalalayn
messengers
(rusulan, substitutes for the previous rusulan, ‘messengers’) bearing good
tidings, of reward for those that believe, and warning, of punishment for those
that disbelieve; We sent them, so that people might have no argument, to make,
against God after, the sending of, the messengers, to them, and say: Our Lord,
why did you not send a messenger to us so that we might follow Your signs and
be among the believers [Q. 28:47]; thus We sent them to pre-empt such excuses.
God is ever Mighty, in His kingdom, Wise, in His actions.
4:166
لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ
إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ
بِاللَّهِ شَهِيدًا
Pronunciation
Lakini
Allahu yashhadu bimaanzala ilayka anzalahu biAAilmihi walmala-ikatuyashhadoona
wakafa billahi shaheeda
Translation
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.
Tafsir al-Jalalayn
When
the Jews were asked about his [Muhammad’s] prophethood (s) and they denied him,
the following was revealed: But God bears witness, He makes clear [the truth
of] your prophethood, with what He has revealed to you, of the miraculous
Qur’ān; He has revealed it, enveloped, through His knowledge, that is, [He has
revealed it] knowing it fully, or [He has revealed it] with His knowledge
therein; and the angels also bear witness, to you; and God suffices as a
Witness, to this.
4:167
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ
اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا
Pronunciation
Inna
allatheena kafaroo wasaddooAAan sabeeli Allahi qad dalloo dalalanbaAAeeda
Translation
Indeed,
those who disbelieve and avert [people] from the way of Allah have certainly
gone far astray.
Tafsir al-Jalalayn
Surely
those who disbelieve, in God, and bar, people, from the way of God, [from] the
religion of Islam, by concealing the descriptions of Muhammad (s), and these
are the Jews, they have indeed gone far astray, from the truth.
4:168
إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ
يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا
Pronunciation
Inna
allatheena kafaroo wathalamoolam yakuni Allahu liyaghfira lahum
walaliyahdiyahum tareeqa
Translation
Indeed,
those who disbelieve and commit wrong [or injustice] - never will Allah forgive
them, nor will He guide them to a path.
Tafsir al-Jalalayn
Surely
those who disbelieve, in God, and who have done wrong, to the Prophet, by
concealing his descriptions, it is not for God to forgive them, neither to
guide them to any path, whatever,
4:169
إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا
أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا
Pronunciation
Illa
tareeqa jahannama khalideenafeeha abadan wakana thalika AAala Allahiyaseera
Translation
Except
the path of Hell; they will abide therein forever. And that, for Allah , is
[always] easy.
Tafsir al-Jalalayn
except
for the path of Hell, that is, [to] the path that leads to it, abiding, it is
decreed for them to abide, therein, once they enter it, forever; and for God
that is an easy matter.
4:170
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ
الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ ۚ وَإِن
تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ
عَلِيمًا حَكِيمًا
Pronunciation
Ya
ayyuha annasuqad jaakumu arrasoolu bilhaqqi minrabbikum faaminoo khayran lakum
wa-in takfuroo fa-innalillahi ma fee assamawati wal-ardiwakana Allahu AAaleeman
hakeema
Translation
O
Mankind, the Messenger has come to you with the truth from your Lord, so
believe; it is better for you. But if you disbelieve - then indeed, to Allah
belongs whatever is in the heavens and earth. And ever is Allah Knowing and
Wise.
Tafsir al-Jalalayn
O
people, of Mecca, the Messenger, Muhammad (s), has now come to you with the
truth from your Lord; so believe, in him and seek what, it is better for you,
than that which you are presently seeking. And if you disbelieve, in him, then
surely to God belongs all that is in the heavens and in the earth, as
possessions, creatures and servants, and your disbelief will not harm Him; and
God is ever Knowing, of His creation, Wise, in what He does with them.
4:171
يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي
دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ
عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ
وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ
انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن
يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ
وَكَفَىٰ بِاللَّهِ وَكِيلًا
Pronunciation
Ya
ahla alkitabi lataghloo fee deenikum wala taqooloo AAala Allahiilla alhaqqa
innama almaseehu AAeesaibnu maryama rasoolu Allahi wakalimatuhu alqahaila
maryama waroohun minhu faaminoo billahiwarusulihi wala taqooloo thalathatun
intahookhayran lakum innama Allahu ilahun wahidunsubhanahu an yakoona lahu
waladun lahu ma fee assamawatiwama fee al-ardi wakafa billahiwakeela
Translation
O
People of the Scripture, do not commit excess in your religion or say about
Allah except the truth. The Messiah, Jesus, the son of Mary, was but a
messenger of Allah and His word which He directed to Mary and a soul [created
at a command] from Him. So believe in Allah and His messengers. And do not say,
"Three"; desist - it is better for you. Indeed, Allah is but one God.
Exalted is He above having a son. To Him belongs whatever is in the heavens and
whatever is on the earth. And sufficient is Allah as Disposer of affairs.
Tafsir al-Jalalayn
O
People of the Scripture, the Gospel, do not go to extremes, do not go beyond
the bounds, in your religion and do not say about God except, the saying of,
the truth, such as exalting Him above any associations with a partner or a
child: the Messiah, Jesus the son of Mary, was only the Messenger of God, and
His Word which He cast to, [which] He conveyed to, Mary, and a spirit, that is,
one whose spirit is, from Him: he [Jesus] is here attached to God, exalted be
He, as an honouring for him, and not as you claim, that he is the son of God,
or a god alongside Him, or one of three, because one that possesses a spirit is
compound, while God transcends being compound and the attribution of compounds
to Him. So believe in God and His messengers, and do not say, that the gods
are, ‘Three’, God, Jesus and his mother. Refrain, from this and say what, it is
better for you, [to say], which is the profession of His Oneness. Verily, God
is but One God. Glory be to Him, transcending [the possibility], that He should
have a son! To Him belongs all that is in the heavens and in the earth, as
possessions, creatures and servants, and such sovereignty is not compatible
with [that] prophethood [of Jesus]. God suffices as a Guardian, a Witness to
this.
4:172
لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ
عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ
عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
Pronunciation
Lan
yastankifa almaseehu an yakoonaAAabdan lillahi wala almala-ikatualmuqarraboona
waman yastankif AAan AAibadatihiwayastakbir fasayahshuruhum ilayhi jameeAAa
Translation
Never
would the Messiah disdain to be a servant of Allah , nor would the angels near
[to Him]. And whoever disdains His worship and is arrogant - He will gather
them to Himself all together.
Tafsir al-Jalalayn
The
Messiah, whom you claim is a god, would never disdain, [would never] scorn or
reject haughtily, to be a servant of God, neither would the angels who are
nigh, to God, disdain to be servants: this is a splendid digression [to the
matter of the angels], and it is mentioned as a refutation of those who claim
that they [the angels] are gods or the daughters of God, just as He refuted,
with what was stated before, the Christians who claim that which is the subject
of the address to them [above]. Whoever disdains to worship Him, and waxes
proud, He will assuredly muster them to Him, all of them, in the Hereafter.
4:173
فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا
الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ ۖ وَأَمَّا
الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا
يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
Pronunciation
Faamma
allatheena amanoowaAAamiloo assalihati fayuwaffeehimojoorahum wayazeeduhum min
fadlihi waamma allatheenaistankafoo wastakbaroo fayuAAaththibuhum
AAathabanaleeman wala yajidoona lahum min dooni Allahiwaliyyan wala naseera
Translation
And
as for those who believed and did righteous deeds, He will give them in full
their rewards and grant them extra from His bounty. But as for those who
disdained and were arrogant, He will punish them with a painful punishment, and
they will not find for themselves besides Allah any protector or helper.
Tafsir al-Jalalayn
As
for those who believed, who did righteous deeds, He will pay them in full their
wages, the reward for their deeds, and He will give them more of His bounty,
what no eye has seen, no ear has heard and no man’s heart has ever wished for;
and as for them who disdain and are too proud, to worship Him, He will chastise
them with a painful chastisement, which is the chastisement of the Fire, and
they shall not find for themselves, besides God, that is, other than Him, any
friend, to ward it off them, or helper, to protect them from it.
4:174
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ
مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا
Pronunciation
Ya
ayyuha annasuqad jaakum burhanun min rabbikum waanzalnailaykum nooran mubeena
Translation
O
mankind, there has come to you a conclusive proof from your Lord, and We have
sent down to you a clear light.
Tafsir al-Jalalayn
O
people, a proof, a definitive argument, has now come to you from your Lord,
against you, namely, the Prophet (s), and We have revealed to you a manifest, a
clear, light, namely, the Qur’ān.
4:175
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ
وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ
إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا
Pronunciation
Faamma
allatheena amanoobillahi waAAtasamoo bihifasayudkhiluhum fee rahmatin minhu
wafadlinwayahdeehim ilayhi siratan mustaqeema
Translation
So
those who believe in Allah and hold fast to Him - He will admit them to mercy
from Himself and bounty and guide them to Himself on a straight path.
Tafsir al-Jalalayn
As
for those who believe in God, and hold fast to Him, He will surely admit them
to mercy from Him, and bounty, and He will guide them to Him by a straight
path, namely, the religion of Islam.
4:176
يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي
الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا
نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ ۚ فَإِن
كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوا
إِخْوَةً رِّجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۗ
يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
Pronunciation
Yastaftoonaka
quli Allahu yufteekumfee alkalalati ini imruon halaka laysa lahu waladun
walahuokhtun falaha nisfu ma taraka wahuwayarithuha in lam yakun laha waladun
fa-in kanataithnatayni falahuma aththuluthani mimmataraka wa-in kanoo ikhwatan
rijalan wanisaanfaliththakari mithlu haththialonthayayni yubayyinu Allahu lakum
an tadilloo wallahubikulli shay-in AAaleem
Translation
They
request from you a [legal] ruling. Say, "Allah gives you a ruling
concerning one having neither descendants nor ascendants [as heirs]." If a
man dies, leaving no child but [only] a sister, she will have half of what he
left. And he inherits from her if she [dies and] has no child. But if there are
two sisters [or more], they will have two-thirds of what he left. If there are
both brothers and sisters, the male will have the share of two females. Allah
makes clear to you [His law], lest you go astray. And Allah is Knowing of all
things.
Tafsir al-Jalalayn
They
will ask you for a pronouncement, concerning indirect heirs. Say: ‘God
pronounces to you concerning indirect heirs. If a man (in imru’un is in the
nominative because of the verb [halaka, ‘perishes’] that explains it) perishes,
dies, having no children, and no parent, and this is the one referred to as an
indirect heir (kalāla), but he has a sister, from both parents or from one,
hers is half of what he leaves, and he, a brother, similarly, is her heir, in
all that she leaves, if she has no children: but if she has a son, then he [the
maternal uncle] receives nothing, and if a daughter, then whatever is left
after her share; if the brother and sister be from the same mother, then the
one receives a sixth, as was stipulated at the beginning of the sūra [Q. 4:11].
If there be two sisters, or more — for this was revealed regarding Jābir [b.
‘Abd Allāh], who died and was survived by sisters —, theirs are two-thirds of
what he, the brother, leaves; if there be, among the inheritors, siblings, men
and women, then the male, among them, shall receive the equivalent of the
portion of two females. God makes clear to you, the stipulations of your
religion, lest you go astray; and God has knowledge of all things’, including
[matters of] inheritance: it is reported by the two Shaykhs [Bukhārī and
Muslim] that al-Barā’ [b. ‘Āzib] said that this was the last of the ‘duty’
verses to be revealed.
Posts
