| 4:1 سورة النساء بسم الله الرحمن الرحيم ياايها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساء واتقوا الله الذي تساءلون به والارحام ان الله كان عليكم رقيبا |
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| Transliteration | Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min nafsin wahidatin wakhalaqa minha zawjaha wabaththa minhuma rijalan katheeran wanisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban |
| Literal | You, you the people, fear and obey your Lord who created you from one self and He created from it its spouse, and He scattered/distributed from them (B) many men and women, and fear and obey God who you ask each other/make oath to each other with Him, and the wombs/uteruses, that God was/is on you observing . |
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| Yusuf Ali | O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. |
| Pickthal | O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you. |
| Arberry | Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you. |
| Shakir | O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you. |
| Sarwar | People, have fear of your Lord who has created you from a single soul. From it He created your spouse and through them He populated the land with many men and women. Have fear of the One by whose Name you swear to settle your differences and have respect for your relatives. God certainly keeps watch over you. |
| Khalifa | O people, observe your Lord; the One who created you from one being, and created from it its mate, then spread from the two many men and women. You shall regard GOD, by whom you swear, and regard the parents. GOD is watching over you. |
| Hilali/Khan | O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Hawwa (Eve)), and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an AllWatcher over you. |
| H/K/Saheeh | 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. |
| Malik | O mankind! Have fear of your Lord, the One who created you from a single soul, from that soul He created its mate, and through them He spread countless men and women. Fear Allah, the One in whose name you demand your rights from one another and the ties of relationship; surely Allah is watching you very closely.[1] |
| QXP | The noble goal of the development of human personality can be easier achieved in a benevolent society (9:111), (16:71), (43:32), (59:9). In this situation the individual and the society complement each other (14:34). At the outset, it is imperative for you, O Mankind, to know that all of you, men and women, have a common origin. Your Lord began the creation of life at the unicellular level. There was one life cell that divided into two, male and female (6:99). Evolution took place, as has been alluded to in this Book (16:8), (20:50), (21:30), (22:45), (30:20), (31:28), (51:49). Eventually, numerous men and women came into existence on the earth. Since all of you have this common origin, you must consider all mankind as one community (10:19), (57:25). Your first step in that direction is to strengthen your family relations. Be careful of your duty to Allah in Whose Name you expect rights from one another. Allah ever Watches over you. |
| Maulana Ali | O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same (kind), and spread from these two many men and women. And keep your duty to Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over you. |
| Free Minds | O people, be aware of your Lord who has created you from one soul and He created from it its mate and sent forth from it many men and women; and be aware of God whom you ask about, and the relatives. God is watcher over you. |
| Qaribullah | O people, fear your Lord, who created you from a single soul. From it He created its spouse, and from both of them scattered many men and women. Fear Allah, by whom you ask one another, and (fear) the wombs (lest you sever its relationship). Allah is ever watching over you. |
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| George Sale | O men, fear your Lord, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: And fear God by whom ye beseech one another; and respect women who have born you, for God is watching over you. |
| JM Rodwell | O MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours,-and reverence the wombs that bare you. Ve |
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| Asad | O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you! |
| 4:2 واتوا اليتامى اموالهم ولاتتبدلوا الخبيث بالطيب ولاتاكلوا اموالهم الى اموالكم انه كان حوبا كبيرا |
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| Transliteration | Waatoo alyatama amwalahum wala tatabaddaloo alkhabeetha bialttayyibi wala ta/kuloo amwalahum ila amwalikum innahu kana hooban kabeeran |
| Literal | And give the orphans their properties , and do not exchange/replace/substitute the bad/spoiled with the good/beautiful , and do not eat their properties to your properties , that it was a great/large sin/crime . |
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| Yusuf Ali | To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your won. For this is indeed a great sin. |
| Pickthal | Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin. |
| Arberry | Give the orphans their property, and do not exchange the corrupt for the good; and devour not their property with your property; surely that is a great crime. |
| Shakir | And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime. |
| Sarwar | Give to the orphans their property. Do not exchange the pure for the filthy and do not spend the property of orphans along with your own; this would be a great sin. |
| Khalifa | You shall hand over to the orphans their rightful properties. Do not substitute the bad for the good, and do not consume their properties by combining them with yours. This would be a gross injustice. |
| Hilali/Khan | And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin. |
| H/K/Saheeh | 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. |
| Malik | Give orphans the property which belongs to them when they are able to handle it themselves and do not substitute your worthless things for their valuable ones; and do not cheat them of their possession through mixing it up with your own. For this would indeed be a great sin.[2] |
| QXP | Orphans in the community are like your family members (33:5). Be vigilant in guarding their rights (4:127). Protect their property honestly, and give it to them when they have come of age. Exchange not their valuables with your worthless items, nor consume their property by combining it with yours; doing such would be a grave offense. |
| Maulana Ali | And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin. |
| Free Minds | And give the orphans their money, and do not replace the good with the bad, and do not consume their money to your money; for truly it is a great sin! |
| Qaribullah | Give the orphans their wealth. Do not exchange the evil for the good, nor consume their wealth with your wealth. Surely, that is a great sin. |
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| George Sale | And give the orphans when they come to age their substance; and render them not in exchange bad for good: And devour not their substance, by adding it to your own substance; for this is a great sin. |
| JM Rodwell | And give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime. |
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| Asad | Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime. |
| 4:3 وان خفتم الا تقسطوا في اليتامى فانكحوا ماطاب لكم من النساء مثنى وثلاث ورباع فان خفتم الا تعدلوا فواحدة او ماملكت ايمانكم ذلك ادنى الا تعولوا |
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| Transliteration | Wa-in khiftum alla tuqsitoo fee alyatama fainkihoo ma taba lakum mina alnnisa-i mathna wathulatha warubaAAa fa-in khiftum alla taAAdiloo fawahidatan aw ma malakat aymanukum thalika adna alla taAAooloo |
| Literal | And if you feared that you not be just/equitable in the orphans , so marry what (was) allowed/permitted for you from the women two twos/twos, and threes, and fours, so if you feared that you not be just/equitable, so (marry) one or what your rights owned/possessed, that (is) nearer that you not side away from justice . |
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| Yusuf Ali | If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice. |
| Pickthal | And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. |
| Arberry | If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own; so it is likelier you will not be partial. |
| Shakir | And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. |
| Sarwar | With respect to marrying widows, if you are afraid of not being able to maintain justice with her children, marry another woman of your choice or two or three or four (who have no children). If you cannot maintain equality with more than one wife, marry only one or your slave-girl. This keeps you from acting against justice. |
| Khalifa | If you deem it best for the orphans, you may marry their mothers - you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship. |
| Hilali/Khan | And if you fear that you shall not be able to deal justly with the orphangirls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. |
| H/K/Saheeh | 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]. |
| Malik | If you fear that you shall not be able to treat the orphans with fairness, then you should not marry the women with orphan children; marry other women of your choice: two, three or four. But if you fear that you will not be able to maintain justice between your wives, then marry only one or any slave girl you may own. That will be more suitable , so that you may not deviate from the Right Way.[3] |
| QXP | If you fear that the society shall not be able to do justice with orphans, (as may happen in times of war and political turbulence, the government shall announce a state of Emergency). In order to accommodate widows and orphans, men of sound finances and character shall be encouraged to marry these widows; two, three, and four (4:127). If you fear that you shall not be able to deal justly, then you must not take additional wives, and may continue with what you already have (4:129). This will prevent injustice and financial hardship. (Second marriage during peace time is a FRANK violation of the Qur'an). |
| Maulana Ali | And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice. |
| Free Minds | And if you fear that you cannot be just to the orphans, then marry those whom you see fit from their mothers, two, and three, and four. But if you fear you will not be fair, then only one, or whom you are already betrothed to. This is best that you do not face financial hardship. |
| Qaribullah | If you fear that you cannot act justly towards the orphans, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial. |
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| George Sale | And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more. But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired. This will be easier, that ye swerve not from righteousness. |
| JM Rodwell | And if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four; and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquir |
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| Asad | And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course. [As regards the permission to marry more than one wife (up to the maximum of four), it is so restricted by the condition, "if you have reason to fear that you might not be able to treat them with equal fairness, then [marry only] one", as to make such plural marriages possible only in quite exceptional cases and under exceptional circumstances (see also the first clause of 24:32 and the corresponding note). Still, one might ask why the same latitude has not been given to women as well; but the answer is simple. Notwithstanding the spiritual factor of love which influences the relations between man and woman, the determinant biological reason for the sexual urge is, in both sexes, procreation: and whereas a woman can, at one time, conceive a child from one man only and has to carry it for nine months before she can conceive another, a man can beget a child every time he cohabits with a woman. Thus, while nature would have been merely wasteful if it had produced a polygamous instinct in woman, man's polygamous inclination is biologically justified. It is, of course, obvious that the biological factor is only one - and by no means always the most important - of the aspects of marital love: none the less, it is a basic factor and, therefore, decisive in the institution of marriage as such. With the wisdom that always takes human nature fully into account, Islamic Law undertakes no more than the safeguarding of the socio-biological function of marriage (which includes also care of the progeny), allowing a man to have more than one wife ald not allowing a woman to have more than one husband at one time; while the spiritual problem of marriage, being imponderable and therefore outside the scope of law, is left to the discretion of the partners. In any event - since marriage in Islam is a purely civil contract - recourse to divorce is always open to either of the two partners. (Regarding the dissolution of a marriage at the wife's instance, see note on surah 2, verse 229.)] |
| 4:4 واتوا النساء صدقاتهن نحلة فان طبن لكم عن شئ منه نفسا فكلوه هنيئا مريئا |
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| Transliteration | Waatoo alnnisaa saduqatihinna nihlatan fa-in tibna lakum AAan shay-in minhu nafsan fakuloohu hanee-an maree-an |
| Literal | And give the women their dowries specified personally , so if they (them)self allowed/permitted for you from a thing/something from it, so eat it pleasurable/wholesome tasty. |
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| Yusuf Ali | And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer. |
| Pickthal | And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth). |
| Arberry | And give the women their dowries as a gift spontaneous; but if they are pleased to offer you any of it, consume it with wholesome appetite. |
| Shakir | And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. |
| Sarwar | Pay the women their dowry as though it were a gift. However, if they allow you to keep a part of it as a favor to you, you may spend it with pleasure. |
| Khalifa | You shall give the women their due dowries, equitably. If they willingly forfeit anything, then you may accept it; it is rightfully yours. |
| Hilali/Khan | And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful). |
| H/K/Saheeh | 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. |
| Malik | At the time of marriage, give the women their dowries willingly as an obligation; but if they, by their own free will, give up to you a portion of it then you may enjoy it with pleasure.[4] |
| QXP | Upon marriage, give women their marital gifts, a generous portion of your property, unless they forgo it voluntarily. In that case you are welcome to accept it as rightfully yours. |
| Maulana Ali | And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure. |
| Free Minds | And give the women their property willingly, and if they remit any of it to you of their own will, then you may take it with good feelings. |
| Qaribullah | Give women their dowries freely, but if they are pleased to offer you any of it, consume it good and smooth. |
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| George Sale | And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage. |
| JM Rodwell | Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable: And entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith |
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| Asad | And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer. |
| 4:5 ولاتؤتوا السفهاء اموالكم التي جعل الله لكم قياما وارزقوهم فيها واكسوهم وقولوا لهم قولا معروفا |
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| Transliteration | Wala tu/too alssufahaa amwalakumu allatee jaAAala Allahu lakum qiyaman waorzuqoohum feeha waoksoohum waqooloo lahum qawlan maAAroofan |
| Literal | And do not give the ignorant/foolish your properties , which God made for you keeping/taking care of (maintenance), and provide for them in it and dress/clothe them and say to them a kind/good/known saying. |
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| Yusuf Ali | To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. |
| Pickthal | Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them. |
| Arberry | But do not give to fools their property that God has assigned to you to manage; provide for them and clothe them out of it, and speak to them honourable words. |
| Shakir | And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice. |
| Sarwar | Do not give to people weak of understanding your property for which God has made you to supervise. Feed and clothe such people and speak to them in a reasonable way. |
| Khalifa | Do not give immature orphans the properties that GOD has entrusted with you as guardians. You shall provide for them therefrom, and clothe them, and treat them kindly. |
| Hilali/Khan | And give not unto the foolish your property which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. |
| H/K/Saheeh | 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. |
| Malik | Do not entrust your property which Allah has made a means of support for your family, to feebleminded people for investment in business, however, provide such people with food and clothing and speak to them nicely and give them good advice.[5] |
| QXP | Do not let the immature orphans manage their property that Allah has entrusted with you as guardians, until they are able to make sound financial decisions. Feed and clothe them decently, take care of all their needs and interact with them kindly. |
| Maulana Ali | And make not over your property, which Allah has made a (means of) support for you, to the weak of understanding, and maintain them out of it, and clothe them and give them a good education. |
| Free Minds | And do not give the immature ones their money that God has entrusted to you, and spend on them from it and clothe them, and speak to them in goodness. |
| Qaribullah | Do not give the (orphaned) fools your wealth with which Allah has entrusted you for (their) support, and provide for them and clothe them from it, and speak to them with kind words. |
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| George Sale | And give not unto those who are weak of understanding, the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them. |
| JM Rodwell | And make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them; |
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| Asad | And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way. |
| 4:6 وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهم ولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا |
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| Transliteration | Waibtaloo alyatama hatta itha balaghoo alnnikaha fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban |
| Literal | And test the orphans until when they reached the marriage, so if you perceived from them correct guidance , so pay to them their properties/possessions and do not eat it excess of the limit/extravagance hastening that they become old, and who was/is rich, so he should refrain/restrict (E) and who was/is poor, so he should eat with the kindness , so if you paid to them their properties/possessions, so call a witness on them and (it is) enough with God counting/calculating. |
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| Yusuf Ali | Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. |
| Pickthal | Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner. |
| Arberry | Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property; consume it not wastefully and hastily ere they are grown. If any man is rich, let him be abstinent; if poor, let him consume in reason. And when you deliver to them their property, take witnesses over them; God suffices for a reckoner. |
| Shakir | And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. |
| Sarwar | Before returning orphan's property to them, make sure that they have reached maturity. Do not consume their property wastefully until such a time. The rich (guardian) should not take any of his ward's property. However, a poor (guardian) may use a reasonable portion. When you return their property, make sure you have witness. God is a perfect in taking accounts. |
| Khalifa | You shall test the orphans when they reach puberty. As soon as you find them mature enough, give them their property. Do not consume it extravagantly in a hurry, before they grow up. The rich guardian shall not charge any wage, but the poor guardian may charge equitably. When you give them their properties, you shall have witnesses. GOD suffices as Reckoner. |
| Hilali/Khan | And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully, and hastily fearing that they should grow up, and whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take witness in their presence; and Allah is AllSufficient in taking account. |
| H/K/Saheeh | 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. |
| Malik | Observe the orphans through testing their abilities until they reach the age of marriage, then if you find them capable of sound judgment, hand over to them their property; and do not consume it wastefully in haste lest they grow up to demand it. If the guardian is well-off, he should not take compensation from the orphan's property, but if he is poor let him take a just and reasonable remuneration. When you hand over their property to them, call in some witnesses; even though Allah is sufficient in taking the accountability.[6] |
| QXP | Train and educate the orphans well. When they reach the age of marriage, and attain sound judgment, release their property to them. The marriageable age shall mean attainment of physical and mental maturity when one can legally make a solemn contract (4:21). Do not consume their property or let it be wasted. Nor hastily spend it fearing that they will come of age. If the guardian is well off, let him claim no compensation for the management of the property. But, if he is poor he may have a just and reasonable amount. When you are releasing the property to the orphans be sure to take witnesses. Remember that Allah is Competent in taking account. |
| Maulana Ali | And test the orphans until they reach the age of marriage. Then if you find in them maturity of intellect, make over to them their property, and consume it not extravagantly and hastily against their growing up. And whoever is rich, let him abstain, and whoever is poor let him consume reasonably. And when you make over to them their property, call witnesses in their presence. And Allah is enough as a Reckoner. |
| Free Minds | And test the orphans until they reach the age of marriage, then if you determine in them sound judgment, then give them their wealth, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume only in goodness. If you give to them their wealth, then make a witness for them, and God is enough for Reckoning. |
| Qaribullah | And test the orphans until they reach (the age of) marriage. If you perceive in them right judgment, hand over to them their wealth, and do not consume it wastefully, nor hastily before they are grown. And whosoever is rich let him abstain, if poor, let him consume with kindness. When you hand over to them their wealth, take witness over them; it is sufficient that Allah is the Reckoner. |
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| George Sale | And examine the orphans until they attain the age of marriage: But if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily, because they grow up. Let him who is rich abstain entirely from the orphans estates; and let him who is poor take thereof according to what shall be reasonable. And when ye deliver their substance unto them, call witnesses thereof in their presence: God taketh sufficient account of your actions. |
| JM Rodwell | Because they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion. And when ye make over their substance to them, then take witnesses in their presence: God also maketh a su |
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| Asad | And test the orphans [in your charge] until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward's property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God doess. |
| 4:7 للرجال نصيب مما ترك الوالدان والاقربون وللنساء نصيب مما ترك الوالدان والاقربون مما قل منه او كثر نصيبا مفروضا |
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| Transliteration | Lilrrijali naseebun mimma taraka alwalidani waal-aqraboona walilnnisa-i naseebun mimma taraka alwalidani waal-aqraboona mimma qalla minhu aw kathura naseeban mafroodan |
| Literal | To the men a share from what the parents and the nearest/relations left, and to the women a share from what the parents and the nearest/relations left, from what lessened from it or increased , a share specified/stipulated. |
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| Yusuf Ali | From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share. |
| Pickthal | Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share. |
| Arberry | To the men a share of what parents and kinsmen leave, and to the women a share of what parents and kinsmen leave, whether it be little or much, a share apportioned; |
| Shakir | Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion. |
| Sarwar | Male and female are entitled to their legal share in the legacy of their parents and relatives, whether it be small or large. |
| Khalifa | The men get a share of what the parents and the relatives leave behind. The women too shall get a share of what the parents and relatives leave behind. Whether it is a small or a large inheritance, (the women must get) a definite share. |
| Hilali/Khan | There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share. |
| H/K/Saheeh | 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. |
| Malik | Men will have a share in what their parents and their near relatives leave; and women will have a share in what their parents and their near relatives leave: whether it be a little or much, they shall be legally entitled to their shares.[7] |
| QXP | Men get a share of what the parents and near relatives leave behind. Women get a share of what the parents and near relatives leave behind. Women have the right to own property (4:12). Whether the inheritance is small or large, these shares have been ordained as a duty. |
| Maulana Ali | For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave whether it be little or much -- an appointed share. |
| Free Minds | For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and relatives left behind, be it little or much; a forced portion. |
| Qaribullah | Men shall have a share in what their parents and kinsmen leave, and women shall have a share in what their parents and kinsmen leave, whether it is little or abundant, it is an obligated share. |
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| George Sale | Men ought to have a part of what their parents and kindred leave behind them when they die: And women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them. |
| JM Rodwell | Men ought to have a part of what their parents and kindred leave; and women a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion. |
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| Asad | MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God]. |
| 4:8 واذا حضر القسمة اولوا القربى واليتامى والمساكين فارزقوهم منه وقولوا لهم قولا معروفا |
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| Transliteration | Wa-itha hadara alqismata oloo alqurba waalyatama waalmasakeenu faorzuqoohum minhu waqooloo lahum qawlan maAAroofan |
| Literal | And if of the relations, and the orphans, and the poorest of poor/poor oppressed attended the apportionment/division, so provide for them from it, and say to them a saying (that is) kind/good. |
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| Yusuf Ali | But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice. |
| Pickthal | And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them. |
| Arberry | and when the division is attended by kinsmen and orphans and the poor, make provision for them out of it, and speak to them honourable words. |
| Shakir | And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words. |
| Sarwar | If relatives, orphans or destitute people, are present at the distribution of the legacy, give them something and speak kindly to them. |
| Khalifa | During distribution of the inheritances, if relatives, orphans, and needy persons are present, you shall give them therefrom, and treat them kindly. |
| Hilali/Khan | And when the relatives and the orphans and AlMasakin (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice. |
| H/K/Saheeh | 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. |
| Malik | If the relatives, orphans or needy are present at the time of the division of an inheritance, give them something out of it, and speak to them kind words.[8] |
| QXP | If at the time of distribution of the inheritance, relatives, orphans, and the needy are present, give them from it and treat them kindly. |
| Maulana Ali | And when relatives and the orphans and the needy are present at the division, give them out of it and speak to them kind words. |
| Free Minds | And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying. |
| Qaribullah | If relatives, orphans, or the needy are present at the division (of the inheritance), provide for them out of it, and speak to them in kind words. |
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| George Sale | And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them. |
| JM Rodwell | And when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech. |
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| Asad | And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way. |
| 4:9 وليخش الذين لو تركوا من خلفهم ذرية ضعافا خافوا عليهم فليتقوا الله وليقولوا قولا سديدا |
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| Transliteration | Walyakhsha allatheena law tarakoo min khalfihim thurriyyatan diAAafan khafoo AAalayhim falyattaqoo Allaha walyaqooloo qawlan sadeedan |
| Literal | And those who, if they left from behind them weak descendants should fear, fear on them, and so they fear and obey (E) God, and they should say an accurate/truthful saying . |
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| Yusuf Ali | Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort). |
| Pickthal | And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly. |
| Arberry | And let those fear who, if they left behind them weak seed, would be afraid on their account, and let them fear God, and speak words hitting the mark. |
| Shakir | And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words. |
| Sarwar | Those who are concerned about the welfare of their own children after their death, should have fear of God (when dealing with the orphans) and guide them properly. |
| Khalifa | Those who are concerned about their own children, in case they leave them behind, shall observe GOD and be equitable. |
| Hilali/Khan | And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words. |
| H/K/Saheeh | 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. |
| Malik | Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they were to leave a helpless family behind: they should, therefore, fear Allah and speak for justice.[9] |
| QXP | The distribution of inheritance must be done responsibly and according to Law. Treat others, as you would like to be treated. You will never want injustice to be done to your children, if you leave them behind. In matters such as these, speak clearly and straight to the point. |
| Maulana Ali | And let those fear who, should they leave behind them weakly off-spring, would fear on their account; so let them observe their duty to Allah and let them speak right words. |
| Free Minds | And what if it was them who had left behind them a weak progeny, would they not be concerned for them? Let them revere God and let them say what is appropriate. |
| Qaribullah | And let them fear, who, if they themselves left behind weak offspring, would be afraid for them, and let them fear Allah and speak exactly. |
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| George Sale | And let those fear to abuse orphans, who if they leave behind them a weak off-spring, are sollicitous for them: let them therefore fear God, and speak that which is convenient. |
| JM Rodwell | And let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right. |
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| Asad | And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner. |
| 4:10 ان الذين ياكلون اموال اليتامى ظلما انما ياكلون في بطونهم نارا وسيصلون سعيرا |
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| Transliteration | Inna allatheena ya/kuloona amwala alyatama thulman innama ya/kuloona fee butoonihim naran wasayaslawna saAAeeran |
| Literal | That those who eat the orphans' properties/possessions unjustly/oppressively, but they eat in their bellies a fire, and they will roast/suffer/burn (from) blazing/inflaming (fire). |
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| Yusuf Ali | Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire! |
| Pickthal | Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. |
| Arberry | Those who devour the property of orphans unjustly, devour Fire in their bellies, and shall assuredly roast in a Blaze. |
| Shakir | (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire. |
| Sarwar | Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire. |
| Khalifa | Those who consume the orphans' properties unjustly, eat fire into their bellies, and will suffer in Hell. |
| Hilali/Khan | Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire! |
| H/K/Saheeh | Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze. |
| Malik | In fact, those who misappropriate the property of orphans unjustly, swallow but fire into their bellies; they will soon be cast into the blazing fire![10] |
| QXP | Those, who unjustly consume the wealth of orphans, are filling their bellies with fire and will be exposed to burning Flame. |
| Maulana Ali | Those who swallow the property of the orphans unjustly, they swallow only fire into their bellies. And they will burn in blazing fire. |
| Free Minds | Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze. |
| Qaribullah | Those who consume the wealth of orphans wrongfully, only consume fire in their bellies, and they shall roast in the Blaze. |
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| George Sale | Surely they who devour the possessions of orphans unjustly, shall swallow down nothing but fire into their bellies, and shall broil in raging flames. |
| JM Rodwell | Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame! |
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| Asad | Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame! |
| 4:11 يوصيكم الله في اولادكم للذكر مثل حظ الانثيين فان كن نساء فوق اثنتين فلهن ثلثا ماترك وان كانت واحدة فلها النصف ولابويه لكل واحد منهما السدس مما ترك ان كان له ولد فان لم يكن له ولد وورثه ابواه فلامه الثلث فان كان له اخوة فلامه السدس من بعد وصية يوصي بها او دين اباؤكم وابناؤكم لاتدرون ايهم اقرب لكم نفعا فريضة من الله ان الله كان عليما حكيما |
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| Transliteration | Yooseekumu Allahu fee awladikum lilththakari mithlu haththi alonthayayni fa-in kunna nisaan fawqa ithnatayni falahunna thulutha ma taraka wa-in kanat wahidatan falaha alnnisfu wali-abawayhi likulli wahidin minhuma alssudusu mimma taraka in kana lahu waladun fa-in lam yakun lahu waladun wawarithahu abawahu fali-ommihi alththuluthu fa-in kana lahu ikhwatun fali-ommihi alssudusu min baAAdi wasiyyatin yoosee biha aw daynin abaokum waabnaokum la tadroona ayyuhum aqrabu lakum nafAAan fareedatan mina Allahi inna Allaha kana AAaleeman hakeeman |
| Literal | God directs/commands/recommends you in your children, to the male equal (the) fortune (share of) the two females, so if they are/were women more/over two, so for them (F) two thirds (from) what he left, and if she was one, so for her the half and to his parents, to each one from them (B) the sixth from what he left,if for him was a child (son), so if (there) was not for him a child (son), and his parents inherited him, so to his mother the third, so if brothers were for him, so to his mother the sixth, from after a bequest/will he bequeaths with it or a debt; your (P) fathers and your (P) sons, you (P) do not know, which of them (is) closer to you (P) (in) benefit/usefulness, a religious duty/command from God, that God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise. |
| Pickthal | Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise. |
| Arberry | God charges you, concerning your children: to the male the like of the portion of two females, and if they be women above two, then for them two-thirds of what he leaves, but if she be one then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has children; but if he has no children, and his heirs are his parents, a third to his mother, or, if he has brothers, to his mother a sixth, after any bequest he may bequeath, or any debt. Your fathers and your sons -- you know not which out of them is nearer in profit to you. So God apportions; surely God is All-knowing, All-wise. |
| Shakir | Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise. |
| Sarwar | This is a commandment from your Lord: After the payment of debts or anything bequeathed, let the male inherit twice as much as the female. If there are more than two girls, they will have two-thirds of the legacy. If there is only one girl, she will inherit half of the legacy. Parents of the deceased will each inherit one-sixth of the legacy, if the deceased has a surviving child, however, if no children survive the deceased, and the heirs are the parents, the mother will receive one-third of the legacy. The mother will receive one-sixth of the legacy if the deceased has more than one surviving brother. These are the decreed shares according to the laws of God. Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. God is All-knowing and All-wise. |
| Khalifa | GOD decrees a will for the benefit of your children; the male gets twice the share of the female. If the inheritors are only women, more than two, they get two-thirds of what is bequeathed. If only one daughter is left, she gets one-half. The parents of the deceased get one-sixth of the inheritance each, if the deceased has left any children. If he left no children, and his parents are the only inheritors, the mother gets one-third. If he has siblings, then the mother gets one-sixth. All this, after fulfilling any will the deceased has left, and after paying off all debts. When it comes to your parents and your children, you do not know which of them is really the best to you and the most beneficial. This is GOD's law. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah commands you as regards your childrens (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | 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. |
| Malik | In regard to inheritance Allah commands you concerning your children: that the share of a boy shall be twice that of a girl. In the case where there are more than two girls, their share will be two thirds of the estate; but if there is only one girl, her share will be one half of the estate. If the deceased left children behind, each of the parents shall get one sixth of the estate, but if the deceased left no children and the parents are the only heirs, the mother shall get one third of the estate, but if the deceased left brothers and sisters, then the mother will get one sixth of it. The distribution in all cases shall be after fulfilling the terms of the last will and the payment of debts. With regards to your parents and your children, you do not know who is more beneficial to you, therefore, Allah issued this ordinance. Surely Allah is the Knowledgeable, Wise.[11] |
| QXP | Preparing a will is a duty ordained (2:180). Allah decrees a will for the benefit of your children. (Since the sons have the responsibility to take care of the family, and daughters will be cared for by their husbands, or if unmarried, by other males in the family), sons get twice the share of daughters. If two, or more, daughters are the only inheritors, they get two-thirds. If only one daughter is left, she gets one-half. If the deceased has left any children, then parents get one-sixth each. If there are no children, and parents are the only heirs, the mother gets a third and the father gets two-thirds, since the male has the fiscal responsibility of the family. If the deceased has left brothers or sisters, the mother gets one-sixth and the father gets one third. Remember, this distribution shall take place after fulfilling the will if the deceased has left one, and after paying off all debts. As for your parents and your children, you know not which of them is more deserving of benefit from you. Such is the Ordinance from Allah. Verily, Allah is Omniscient, Wise. |
| Maulana Ali | Allah enjoins you concerning your children: for the male is the equal of the portion of two females; but if there be more than two females, two-thirds of what the deceased leaves is theirs; and if there be one, for her is the half. And as for his parents, for each of them is the sixth of what he leaves, if he has a child; but if he has no child and (only) his two parents inherit him, for his mother is the third; but if he has brothers, for his mother is the sixth, after (payment of) a bequest he may have bequeathed or a debt. Your parents and your children, you know not which of them is the nearer of you in benefit. This is an ordinance from Allah. Allah is surely ever Knowing, Wise. |
| Free Minds | God directs you regarding the inheritance of your children: "To the male shall be as that given to two females. If they are only females and more than two, then they will have two thirds of what is inherited. And if there is only one female, then she will have one half, and to his parents each one of them one sixth of what is inherited if he has children. If he has no children and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which is closer to you in benefit, a directive from God, God is Knowledgeable, Wise." |
| Qaribullah | Allah charges you concerning your children, for a male like the share of two females. If they are women, above two, they shall have two thirds of what he left, but if she is one, then to her a half. While for his parents, to each one of the two a sixth of what he left, if he has a child. But if he has no child and his heirs are his parents, his mother shall have a third. If he has siblings, to his mother a sixth after any bequest he had bequeathed, or any debt. Your fathers and your children, you do not know which of them is nearer in benefit to you. This is an obligation from Allah. Surely, Allah is the Knower, the Wise. |
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| George Sale | God hath thus commanded you concerning your children. A male shall have as much as the share of two females: But if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave; and if there be but one, she shall have the half. And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child: But if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren, his mother shall have a sixth part, after the legacies which he shall bequeath, and his debts be paid. Ye know not whether your patents or your children be of greater use unto you. This is an ordinance from God, and God is knowing and wise. |
| JM Rodwell | With regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the hal |
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| Asad | CONCERNING [the inheritance of] your children, God enjoins [this] upon you: The male shall have the equal of two females' share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one daughter, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserrving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise. |
| 4:12 ولكم نصف ماترك ازواجكم ان لم يكن لهن ولد فان كان لهن ولد فلكم الربع مما تركن من بعد وصية يوصين بها او دين ولهن الربع مما تركتم ان لم يكن لكم ولد فان كان لكم ولد فلهن الثمن مما تركتم من بعد وصية توصون بها او دين وان كان رجل يورث كلالة او امراة وله اخ او اخت فلكل واحد منهما السدس فان كانوا اكثر من ذلك فهم شركاء في الثلث من بعد وصية يوصى بهااو دين غير مضار وصية من الله والله عليم حليم |
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| Transliteration | Walakum nisfu ma taraka azwajukum in lam yakun lahunna waladun fa-in kana lahunna waladun falakumu alrrubuAAu mimma tarakna min baAAdi wasiyyatin yooseena biha aw daynin walahunna alrrubuAAu mimma taraktum in lam yakun lakum waladun fa-in kana lakum waladun falahunna alththumunu mimma taraktum min baAAdi wasiyyatin toosoona biha aw daynin wa-in kana rajulun yoorathu kalalatan awi imraatun walahu akhun aw okhtun falikulli wahidin minhuma alssudusu fa-in kanoo akthara min thalika fahum shurakao fee alththuluthi min baAAdi wasiyyatin yoosa biha aw daynin ghayra mudarrin wasiyyatan mina Allahi waAllahu AAaleemun haleemun |
| Literal | And for you (P) half (of) what your (P) spouses/wives left, if (there) was/is not for them (F) a child, so if (there) was/is for them a child, so for you (P) the quarter from what they (F) left from after a bequest/will they (F) bequeath/direct with it or a debt, and for them (F) the quarter from what you (P) left, if (there) was not for you (P) a child, so if (there) was for you (P) a child, so for them (F) the eighth from what you (P) left from after a bequest/will you (P) bequeath/direct with it or a debt, and if (he) was/is a man to be inherited without a child or father or a woman (wife), and for him (is) a brother, or a sister, so for each one from them (B) the sixth, so if they were more than that, so they are partners in the third, from after a bequest/will is bequeathed/directed with it or a debt not harming, (a) direction/command from God, and God (is) knowledgeable clement. (NOTICE THAT SOME TRANSLATIONS MISTRANSLATED THE TERM IN THE PRECEDING VERSE BY OMITTING WIVES IN THE DEFINITION) |
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| Yusuf Ali | In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing. |
| Pickthal | And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent. |
| Arberry | And for you a half of what your wives leave, if they have no children; but if they have children, then for you of what they leave a fourth, after any bequest they may bequeath, or any debt. And for them a fourth of what you leave, if you have no children; but if you have children, then for them of what you leave an eighth, after any bequest you may bequeath, or any debt. If a man or a woman have no heir direct, but have a brother or a sister, to each of the two a sixth; but if they are more numerous than that, they share equally a third, after any bequest he may bequeath, or any debt not prejudicial; a charge from God. God is All-knowing, All-clement. |
| Shakir | And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. |
| Sarwar | If your wives die without any surviving children, you will inherit half of their legacy. If they have children, you will inherit one-fourth of their legacy after the debts and things bequeathed have been excluded from the legacy. After the payment of debts and things bequeathed have been excluded from the legacy, your wives will inherit one-fourth of your legacy if you have no surviving children. If you leave a child, they will inherit one eighth of your legacy. If the deceased, either male or female, has no surviving heirs such as parents or children but has a brother or a sister, the brother or sister will each inherit one-sixth of the legacy. If there are more than just a brother or a sister, they will share one-third of the legacy. This is after the payment of any debts and things bequeathed have been excluded from the legacy, so that no one will be caused to suffer any loss. It is a guide from God, the All-knowing and Forbearing. |
| Khalifa | You get half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. All this, after fulfilling any will they had left, and after paying off all debts. They get one-fourth of what you leave behind, if you had no children. If you had children, they get one-eighth of what you bequeath. All this, after fulfilling any will you had left, and after paying off all debts. If the deceased man or woman was a loner, and leaves two siblings, male or female, each of them gets one-sixth of the inheritance. If there are more siblings, then they equally share one-third of the inheritance. All this, after fulfilling any will, and after paying off all debts, so that no one is hurt. This is a will decreed by GOD. GOD is Omniscient, Clement. |
| Hilali/Khan | In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of lagacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah; and Allah is Ever AllKnowing, MostForbearing. |
| H/K/Saheeh | 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. |
| Malik | You shall inherit one half of your wives' estate if they leave no child, but if they leave behind a child then you will get one fourth of their estate, after fulfilling the terms of their last will and the payment of debts. Your wives shall inherit one fourth if you leave no child behind you; but if you leave a child, then they shall get one-eighth of your estate; after fulfilling the terms of your last will and the payment of debts. If a man or a woman leaves neither ascendant nor descendants but has left a brother or a sister, they shall each inherit one sixth, but if they are more than two, they shall share one third of the estate; after fulfilling the terms of the last will and the payment of debts, without prejudice to the rights of the heirs. Thus is the commandment of Allah. Allah is Knowledgeable, Forbearing.[12] |
| QXP | Additionally: If a couple had no children, the husband gets half of what the wife leaves behind. If they had children, the husband gets one-fourth. If they had no children, then the wives get one-fourth of what the husband leaves behind. If they had children then the wife gets one-eighth. If a man or a woman, whose inheritance is in question, was a loner, in the sense of leaving behind no ascendants or descendants, but leaves behind a sister and a brother, each of them gets one-sixth of the inheritance. If there are more than two siblings, they equally share one-third of the inheritance. For a deceased who has no living parents, see (4:176), (4:177) The above applies after fully satisfying the will, and after paying of all debts, so that no one's rights are infringed upon. This is the Will decreed by Allah who is All-Knowing, Clement. |
| Maulana Ali | And yours is half of what your wives leave if they have no child; but if they have a child, your share is a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and theirs is the fourth of what you leave if you have no child, but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt. And if a man or a woman, having no children leaves property to be inherited and he (or she) has a brother or a sister, then for each of them is the sixth; but if they are more than that they shall be sharers in the third after (payment of) a bequest that may have been bequeathed or a debt not injuring (others). This is an ordinance from Allah: and Allah is Knowing, Forbearing. |
| Free Minds | And for you is half of what your wives leave behind if they have no children; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman has no one, but has a brother or sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate. |
| Qaribullah | For you half of what your wives leave if they have no child. If they have a child, a quarter of what they leave shall be yours after any bequest she had bequeathed, or any debt. And for them (the females) they shall inherit one quarter of what you leave if you have no child. If you have a child, they shall inherit one eighth, after any bequest you had bequeathed, or any debt. If a man or a woman have no direct heirs, but have a brother or a sister, to each of the two a sixth. If they are more than that, they shall equally share the third, after any bequest that he had bequeathed or any debt without harm. This is an obligation from Allah. He is the Knower, the Clement. |
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| George Sale | Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman's substance be inherited by a distant relation, and he or she have a brother or sister; each of them two shall have a sixth part of the estate. But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts, without prejudice to the heirs. This is an ordinance from God: And God is knowing and gracious. |
| JM Rodwell | Half of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts. And your wives shall have a fourth part of what ye lea |
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| Asad | And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [the deduction of] any bequest you may have made, or any debt [you may have incurred]. And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall share in one-third [of the inheritance], after [the deduction of] any bequest that may have been made, or any debt [that may have been incurred], neither of which having been intended to harm [the heirs]. [This is] an injunction from God: and God is all-knowing, forbearing. |
| 4:13 تلك حدود الله ومن يطع الله ورسوله يدخله جنات تجري من تحتها الانهار خالدين فيها وذلك الفوز العظيم |
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| Transliteration | Tilka hudoodu Allahi waman yutiAAi Allaha warasoolahu yudkhilhu jannatin tajree min tahtiha al-anharu khalideena feeha wathalika alfawzu alAAatheemu |
| Literal | Those are God's limits/boundaries and who obeys God and His messenger, He makes him to enter treed gardens, the rivers flow from beneath it, immortally in it, and that (is) the great, the success/triumph . |
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| Yusuf Ali | Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. |
| Pickthal | These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success. |
| Arberry | Those are God's bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph. |
| Shakir | These are Allah's limits, and whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement. |
| Sarwar | These are the laws of God. Whoever obeys God and His Messenger will be admitted to the gardens wherein streams flow and wherein they will live forever. This is the greatest triumph. |
| Khalifa | These are GOD's laws. Those who obey GOD and His messenger, He will admit them into gardens with flowing streams, wherein they abide forever. This is the greatest triumph. |
| Hilali/Khan | These are the limits (set by) Allah (or ordainments as regards laws of inheritance), and whosoever obeys Allah and His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. |
| H/K/Saheeh | 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. |
| Malik | These are the limits set by Allah: those who obey Allah and His Messenger will be admitted to paradise, in which rivers flow, to live therein forever, and that is the Great Achievement.[13] |
| QXP | Protection of life, honor and property is the springboard of a vibrant social order. It is the pre-requisite for freedom, equality and character building to the point of self-actualization (4:24), (5:32), (13:24), (17:32), (38:52), (69:21), (89:27). Allah has drawn Boundaries of Law to help you safeguard this crucial pre-requisite. Those who refrain from trespassing these Boundaries are the ones who have obeyed the Divine System established by the Messenger. They shall be admitted to the everlasting Promised Garden that has all the aesthetic elegance that the human mind could ever imagine. That is the Supreme Success. |
| Maulana Ali | These are Allah’s limits. And whoever obeys Allah and His Messenger, He will admit him to Gardens wherein flow rivers, to abide in them. And this is the great achievement. |
| Free Minds | These are God's limits, and whoever obeys God and His messenger, He will admit him to gardens with rivers flowing beneath, eternally abiding therein. This is the greatest victory. |
| Qaribullah | Such are the Bounds of Allah. He who obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow. That is a great wining. |
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| George Sale | These are the statutes of God. And whoso obeyeth God and his Apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein for ever; and this shall be great happiness. |
| JM Rodwell | These are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness! |
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| Asad | These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme. |
| 4:14 ومن يعص الله ورسوله ويتعد حدوده يدخله نارا خالدا فيها وله عذاب مهين |
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| Transliteration | Waman yaAAsi Allaha warasoolahu wayataAAadda hudoodahu yudkhilhu naran khalidan feeha walahu AAathabun muheenun |
| Literal | And who disobeys God and His messenger and transgresses His limits/boundaries, He makes him enter a fire immortally/eternally in it, and to him (is) a despised torture. |
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| Yusuf Ali | But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. |
| Pickthal | And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom. |
| Arberry | But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement. |
| Shakir | And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement. |
| Sarwar | Whoever disobeys God and His Messenger and breaks His rules will be admitted to the fire wherein they will live forever, suffering a humiliating torment. |
| Khalifa | As for the one who disobeys GOD and His messenger, and transgresses His laws, He will admit him into Hell, wherein he abides forever. He has incurred a shameful retribution. |
| Hilali/Khan | And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. |
| H/K/Saheeh | 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. |
| Malik | But the ones who disobey Allah and His Messenger and transgress His limits will be cast to Hellfire to live therein forever, and they shall have a humiliating punishment.[14] |
| QXP | Conversely, those who disobey Allah and the Messenger by going against the Divine System established by the Messenger, trespass the Boundaries of the Divine Law and they will be admitted into an everlasting Fire of humiliation and regret. |
| Maulana Ali | And whoever disobeys Allah and His Messenger and goes beyond His limits, He will make him enter fire to abide in it, and for him is an abasing chastisement. |
| Free Minds | And whoever disobeys God and His messenger, and transgresses His limits, He will admit him to a Fire in which he abides eternally, and he will have a humiliating retribution. |
| Qaribullah | And he who disobeys Allah and His Messenger and transgresses His Bounds, He will admit him to a Fire and shall live in it for ever. For him, there is a humiliating punishment. |
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| George Sale | But whoso disobeyeth God, and his Apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein for ever, and he shall suffer a shameful punishment. |
| JM Rodwell | And whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment. |
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| Asad | And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide; and shameful suffering awaits him. |
| 4:15 واللاتي ياتين الفاحشة من نسائكم فاستشهدوا عليهن اربعة منكم فان شهدوا فامسكوهن في البيوت حتى يتوفاهن الموت او يجعل الله لهن سبيلا |
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| Transliteration | Waallatee ya/teena alfahishata min nisa-ikum faistashhidoo AAalayhinna arbaAAatan minkum fa-in shahidoo faamsikoohunna fee albuyooti hatta yatawaffahunna almawtu aw yajAAala Allahu lahunna sabeelan |
| Literal | And those who came/do/commit (F) with the enormous deed/atrocious deed/ugly deed/saying/adultery/fornication/homosexuality from your women, so call a witness on them (F), four from you, so if they witnessed , so hold them (F) in the houses/homes until the death makes them (F) die, or God makes/manipulates for them (F) a way/means. |
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| Yusuf Ali | If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. |
| Pickthal | As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation). |
| Arberry | Such of your women as commit indecency, call four of you to witness against them; and if they witness, then detain them in their houses until death takes them or God appoints for them a way. |
| Shakir | And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. |
| Sarwar | Those of your women who commit fornication, let four (Muslim) witness testify to their act. If there is sufficient testimony, confine them to their homes until they die, or until God provides a way for their freedom. |
| Khalifa | Those who commit adultery among your women, you must have four witnesses against them, from among you. If they do bear witness, then you shall keep such women in their homes until they die, or until GOD creates an exit for them. |
| Hilali/Khan | And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way. |
| H/K/Saheeh | 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. |
| Malik | If any of your women are guilty of fornication, ask for four reliable witnesses from among yourselves against them; and if they testify and their guilt is proved, confine them to their houses until they die or Allah opens some other way out for them.[15] |
| QXP | Protection of honor and chastity for men and women, both, is the cornerstone of a virtuous society (17:32), (4:24). If any woman or a group of women spread sexual immorality or lewdness in the society, it is required that the appropriate court takes four honorable and reliable witnesses. If their testimony corroborates with other evidence (12:26), confine them to their houses, since immorality is as contagious as good conduct. This confinement would be for an indefinite period, unless such women seek the Way of Allah, such as repentance and amendment, or the singles among them get honorably married. |
| Maulana Ali | And as for those of your women who are guilty of an indecency, call to witness against them four (witnesses) from among you; so if they bear witness, confine them to the houses until death takes them away or Allah opens a way for them. |
| Free Minds | And the two women who commit lewdness, you shall bring four witnesses over them from amongst you; if they bear witness, then you shall restrict them in the homes until death takes them, or God makes for them a way out. |
| Qaribullah | If any of your women commit indecency, call in four witnesses from among yourselves against them, if they testify, confine them to their houses till death overtakes them or till Allah makes for them a way. |
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| George Sale | If any of your women be guilty of whoredom, produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or God affordeth them a way to escape. |
| JM Rodwell | If any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them, or God make some way for them. |
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| Asad | AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance]. |
| 4:16 واللذان ياتيانها منكم فاذوهما فان تابا واصلحا فاعرضوا عنهما ان الله كان توابا رحيما |
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| Transliteration | Waallathani ya/tiyaniha minkum faathoohuma fa-in taba waaslaha faaAAridoo AAanhuma inna Allaha kana tawwaban raheeman |
| Literal | And those who (B/M), they both come/do/commit it from you, so harm them (B), so if they (B) repented, and they (B) corrected, so turn away from them, that God was/is forgiving, merciful. |
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| Yusuf Ali | If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful. |
| Pickthal | And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful. |
| Arberry | And when two of you commit indecency, punish them both; but if they repent and make amends, then suffer them to be; God turns, and is All-compassionate. |
| Shakir | And as for the two who are guilty of indecency from among you, give them both a punishment; then if they repent and amend, turn aside from them; surely Allah is Oft-returning (to mercy), the Merciful. |
| Sarwar | If any two people commit fornication, punish them. If they repent and reform, let them go. God is All-forgiving and All-merciful. |
| Khalifa | The couple who commits adultery shall be punished. If they repent and reform, you shall leave them alone. GOD is Redeemer, Most Merciful. |
| Hilali/Khan | And the two persons (man and woman) among you who commit illegal sexual intercourse, punish them both. And if they repent (promise Allah that they will never repeat, i.e. commit illegal sexual intercourse and other similar sins) and do righteous good deeds, leave them alone. Surely, Allah is Ever the One Who accepts repentance, (and He is) Most Merciful. |
| H/K/Saheeh | 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. |
| Malik | And the two, whether married or unmarried, who are guilty of this offense, punish them both. If they repent and mend their ways, leave them alone. Surely Allah is the Acceptor of Repentance, Merciful.[16] |
| QXP | If a couple spreads such immorality or lewdness in the society, both of them shall be punished by the appropriate court of law. If they repent and amend, leave them alone. Allah is the Acceptor of repentance, Merciful. |
| Maulana Ali | And as for the two of you who are guilty of it, give them both a slight punishment; then if they repent and amend, turn aside from them. Surely Allah is ever Oft-returning (to mercy), the Merciful. |
| Free Minds | And the two men who commit it from amongst you, then you shall annoy them. If they repent and amend, then leave them alone. God is Redeemer, Merciful. |
| Qaribullah | If two among you commit it punish them both. If they repent and make amends, leave them alone. Allah is the Relenter, the Merciful. |
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| George Sale | And if two of you commit the like wickedness, punish them both: But if they repent and amend, let them both alone; for God is easy to be reconciled and merciful. |
| JM Rodwell | And if two men among you commit the same crime, then punish them both; but if they turn and amend, then let them be: for God is He who turneth, Merciful! |
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| Asad | And punish [thus] both of the guilty parties; but if they both repent and mend their ways, leave them alone: for, behold, God is an acceptor of repentance, a dispenser of grace. |
| 4:17 انما التوبة على الله للذين يعملون السوء بجهالة ثم يتوبون من قريب فاولئك يتوب الله عليهم وكان الله عليما حكيما |
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| Transliteration | Innama alttawbatu AAala Allahi lillatheena yaAAmaloona alssoo-a bijahalatin thumma yatooboona min qareebin faola-ika yatoobu Allahu AAalayhim wakana Allahu AAaleeman hakeeman |
| Literal | But the repentance (is) at God to those (who) make/do the bad/evil with ignorance/foolishness, then they repent from near/close, so those God forgives on them, and God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom. |
| Pickthal | Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise. |
| Arberry | God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise. |
| Shakir | Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise. |
| Sarwar | God will only accept the repentance of those who commit evil in ignorance, if they repent immediately. God is All-knowing and All-wise. |
| Khalifa | Repentance is acceptable by GOD from those who fall in sin out of ignorance, then repent immediately thereafter. GOD redeems them. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah accepts only the repentance of those who do evil in ignorance and foolishness and repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | 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. |
| Malik | Repentance with Allah (right to be forgiven by Allah) is only for those who do something evil in ignorance and repent as soon as they realize it; Allah will pardon them. Allah is the Knowledgeable, Wise.[17] |
| QXP | Allah graciously accepts the repentance of those who do evil in ignorance, and then return quickly to the right conduct. Allah turns to them in Mercy. He is the Knower, the Wise. |
| Maulana Ali | Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully). And Allah is ever Knowing, Wise. |
| Free Minds | Repentance is only for those who commit sin out of ignorance and then repent soon after; these will be forgiven by God, God is Knowledgeable, Wise. |
| Qaribullah | (Allah accepts) the repentance from only those who commit evil in ignorance and then quickly turn to Him in repentance. Allah will relent towards them. Allah is Knowing, Wise. |
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| George Sale | Verily repentance will be accepted with God, from those who do evil ignorantly, and then repent speedily; unto them will God be turned: For God is knowing and wise. |
| JM Rodwell | With God himself will the repentance of those who have done evil ignorantly, and then turn speedily unto Him, be accepted. These! God will turn unto them:for God is Knowing, Wise! |
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| Asad | Verily, God's acceptance of repentance relates only to those who do evil out of ignorance and then repent before their time runs out: and it is they unto whom God will turn again in His mercy - for God is all-knowing, wise; |
| 4:18 وليست التوبة للذين يعملون السيئات حتى اذا حضر احدهم الموت قال اني تبت الان ولاالذين يموتون وهم كفار اولئك اعتدنا لهم عذابا اليما |
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| Transliteration | Walaysati alttawbatu lillatheena yaAAmaloona alssayyi-ati hatta itha hadara ahadahumu almawtu qala innee tubtu al-ana wala allatheena yamootoona wahum kuffarun ola-ika aAAtadna lahum AAathaban aleeman |
| Literal | And the forgiveness is not to those who make/do/commit the sins/crimes until if the death attended one of them, he said: "I repented now." And nor those who die and they are disbelievers, those We prepared for them a painful torture. |
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| Yusuf Ali | Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous. |
| Pickthal | The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom. |
| Arberry | But God shall not turn towards those who do evil deeds until, when one of them is visited by death, he says, 'Indeed now I repent,' neither to those who die disbelieving; for them We have prepared a painful chastisement. |
| Shakir | And repentance is not for those who go on doing evil deeds, until when death comes to one of them, he says: Surely now I repent; nor (for) those who die while they are unbelievers. These are they for whom We have prepared a painful chastisement. |
| Sarwar | There is no forgiveness for those who commit sin and do not repent until the last moment of their lives nor for those who die as unbelievers. For these people We have prepared a painful torment. |
| Khalifa | Not acceptable is the repentance of those who commit sins until death comes to them, then say, "Now I repent." Nor is it acceptable from those who die as disbelievers. For these, we have prepared a painful retribution. |
| Hilali/Khan | And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them We have prepared a painful torment. |
| H/K/Saheeh | 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. |
| Malik | There is no repentance for those who persist in their evil deeds until death approaches anyone of them and he says: "surely now I repent." Similarly, there is no repentance for those who die while they were still unbelievers; for them We have prepared a painful punishment.[18] |
| QXP | The forgiveness is not for those who commit transgressions until death comes to one of them and he says, " Behold, I repent now." (They have no time to make mends). Nor is the forgiveness for those who die as deniers of the Truth. We have prepared an awful suffering for them. |
| Maulana Ali | And repentance is not for those who go on doing evil deeds, until when death comes to one of them he says: Now I repent; nor (for) those who die while they are disbelievers. For such We have prepared a painful chastisement. |
| Free Minds | And there will be no repentance for those who commit sin until death comes upon one of them, then he says: "I repent now!", nor for those who die while they are disbelievers. To those We have prepared a painful retribution. |
| Qaribullah | (Allah will accept) no repentance from those who do evil deeds until death comes to one of them, he says: 'Now I repent! ' Nor those who die unbelieving. For those We have prepared a painful punishment. |
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| George Sale | But no repentance shall be accepted from those who do evil until the time when death presenteth it self unto one of them, and he saith, verily I repent now; nor unto those who die unbelievers: For them have we prepared a grievous punishment. |
| JM Rodwell | But no place of repentance shall there be for those who do evil, until, when death is close to one of them, he saith, "Now verily am I turned to God;" nor to those who die unbelievers. These! we have made ready for them a grievous torment! |
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| Asad | whereas repentance shall not be accepted from those who do evil deeds until their dying hour and then say, "Behold, I now repent"; nor from those who die as deniers of the truth: it is these for whom We have readied grievous suffering. |
| 4:19 ياايها الذين امنوا لايحل لكم ان ترثوا النساء كرها ولاتعضلوهن لتذهبوا ببعض مااتيتموهن الا ان ياتين بفاحشة مبينة وعاشروهن بالمعروف فان كرهتموهن فعسى ان تكرهوا شيئا ويجعل الله فيه خيرا كثيرا |
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| Transliteration | Ya ayyuha allatheena amanoo la yahillu lakum an tarithoo alnnisaa karhan wala taAAduloohunna litathhaboo bibaAAdi ma ataytumoohunna illa an ya/teena bifahishatin mubayyinatin waAAashiroohunna bialmaAAroofi fa-in karihtumoohunna faAAasa an takrahoo shay-an wayajAAala Allahu feehi khayran katheeran |
| Literal | You, you those who believed, (it) is not permitted/allowed for you that you (P) inherit the women compellingly/forcefully , and do not limit/confine/oppress them (F) to go/take away with some (of) what you gave them (F), except that they (F) come/do/commit with an enormous/atrocious deed evident, and mix/associate/befriend them (F) with the kindness , so if you (P) hated them (F), so maybe/perhaps that you hate a thing and God makes in it much good .52 |
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| Yusuf Ali | O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good. |
| Pickthal | O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good. |
| Arberry | O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of what you have given them, except when they commit a flagrant indecency Consort with them honourably; or if you are averse to them, it is possible you may be averse to a thing, and God set in it much good. |
| Shakir | O you who believe! it is not lawful for you that you should take women as heritage against (their) will, and do not straiten them m order that you may take part of what you have given them, unless they are guilty of manifest indecency, and treat them kindly; then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. |
| Sarwar | Believers, it is not lawful for you to inherit women against their will as part of the legacy. Do not create difficulties for your wives in order to force them to give-up part of what you had given to them to set themselves free from the bond of marriage, unless they have clearly committed adultery. Always treat them reasonably. If you dislike them, you could be disliking that which God has filled with abundant good. |
| Khalifa | O you who believe, it is not lawful for you to inherit what the women leave behind, against their will. You shall not force them to give up anything you had given them, unless they commit a proven adultery. You shall treat them nicely. If you dislike them, you may dislike |
| Hilali/Khan | O you who believe! You are forbidden to inherit women against their will, and you should not treat them with harshness, that you may take away part of the Mahr you have given them, unless they commit open illegal sexual intercourse. And live with them honourably. If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of good. |
| H/K/Saheeh | 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. |
| Malik | O believers! It is not lawful for you consider women as a part of your inheritance and retain them against their will in order that you may force them to give up a part of the dowry you have given them, unless they are guilty of proven fornication. Treat them with kindness even if you dislike them; it is quite possible that you dislike something in which Allah has placed much good.[19] |
| QXP | O You who have chosen to be graced with belief! It is not lawful for you to force women into marrying or holding on to them in marriage against their will. Pressuring women to remain in wedlock by threatening to take away the marital gift is forbidden. A wife could forfeit the right to the marital gift only if she has indulged in clear lewdness. You shall treat your wives nicely. Even if you dislike them, it may happen that Allah has placed much good in what you have failed to realize. |
| Maulana Ali | O you who believe, it is not lawful for you to take women as heritage against (their) will. Nor should you straiten them by taking part of what you have given them, unless they are guilty of manifest indecency. And treat them kindly. Then if you hate them, it may be that you dislike a thing while Allah has placed abundant good in it. |
| Free Minds | O you who believe, it is not lawful for you to inherit the women by force, nor that you become harsh with them to take away some of what you have given them, unless they commit a clear lewdness. And live with them in kindness. If you dislike them, then perhaps you may dislike something and God makes in it much good. |
| Qaribullah | Believers, it is unlawful for you to inherit women forcefully, neither bar them, in order that you go off with part of what you have given them, except when they commit a clear indecency. Live with them honorably. If you hate them, it may be that you hate something which Allah has set in it much good. |
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| George Sale | O true believers, it is not lawful for you to be heirs of women against their will, nor to hinder them from marrying others, that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime: But converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein God hath placed much good. |
| JM Rodwell | O believers! it is not allowed you to be heirs of your wives against their will; nor to hinder them from marrying, in order to take from them part of the dowry you had given them, unless they have been guilty of undoubted lewdness; but associate kindly wit |
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| Asad | O YOU who have attained to faith! It is not lawful for you to [try to] become heirs to your wives [by holding onto them] against their will; and neither shall you keep them under constraint with a view to taking away anything of what you may have given them, unless it be that they have become guilty, in an obvious manner, of immoral conduct. And consort with your wives in a goodly manner; for if you dislike them, it may well be that you dislike something which God might yet make a source of abundant good. |
| 4:20 وان اردتم استبدال زوج مكان زوج واتيتم احداهن قنطارا فلا تاخذوا منه شيئا اتاخذونه بهتانا واثما مبينا |
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| Transliteration | Wa-in aradtumu istibdala zawjin makana zawjin waataytum ihdahunna qintaran fala ta/khuthoo minhu shay-an ata/khuthoonahu buhtanan wa-ithman mubeenan |
| Literal | And if you wanted exchanging (to exchange) a spouse (in) place (of a) spouse, and you (P) gave one of them (F) a ton , so do not take from it a thing, do you take it wrongfully/slanderfully, and an evident sin/crime? |
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| Yusuf Ali | But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong? |
| Pickthal | And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong? |
| Arberry | And if you desire to exchange a wife in place of another, and you have given to one a hundredweight, take of it nothing. What, will you take it by way of calumny and manifest sin? |
| Shakir | And if you wish to have (one) wife in place of another and you have given one of them a heap of gold, then take not from it anything; would you take it by slandering (her) and (doing her) manifest wrong? |
| Sarwar | If you want to divorce a woman so that you can marry another, do not take back the dowry which you had paid even if what you paid was a large amount of gold. To do this is a slanderous act and a manifest sin. |
| Khalifa | If you wish to marry another wife, in place of your present wife, and you had given any of them a great deal, you shall not take back anything you had given her. Would you take it fraudulently, maliciously, and sinfully? |
| Hilali/Khan | But if you intend to replace a wife by another and you have given one of them a Cantar (of gold i.e. a great amount) as Mahr, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin? |
| H/K/Saheeh | 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? |
| Malik | If you wish to marry another wife in place of the one you already have, do not take back anything of what you have given her even if it be a heap of gold. Would you take it back through slander and open sin (accusing her unjustly)?[20] |
| QXP | If you wish to marry another wife in place of your present wife, and you have given her a great deal, you shall not take back anything. Would you take it back by way of slander, a transgression that shall sink your "Self" down? |
| Maulana Ali | And if you wish to have (one) wife in the place of another and you have given one of them a heap of gold, take nothing from it. Would you take it by slandering (her) and (doing her) manifest wrong? |
| Free Minds | And if you wish to replace one wife instead of another, and you have given one of them a large amount, then do not take anything from it. Would you take it by falsehood while it is clearly a sin? |
| Qaribullah | If you wish to take a wife in the place of another wife, and you have given to one a Qintar (98,841.6 lbs.) so do not take from it anything. What, will you take it by way of calumny and a clear sin! |
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| George Sale | If ye be desirous to exchange a wife for another wife, and ye have already given one of them a talent; take not away any thing therefrom; Will ye take it by slandering her, and doing her manifest unjustice? |
| JM Rodwell | And if ye be desirous to exchange one wife for another, and have given one of them a talent, make no deduction from it. Would ye take it by slandering her, and with manifest wrong? |
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| Asad | But if you desire to give up a wife and to take another in her stead, do not take away anything of what you have given the first one, however much it may have been. Would you, perchance, take it away by slandering her and thus committing a manifest sin? |
| 4:21 وكيف تاخذونه وقد افضى بعضكم الى بعض واخذن منكم ميثاقا غليظا |
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| Transliteration | Wakayfa ta/khuthoonahu waqad afda baAAdukum ila baAAdin waakhathna minkum meethaqan ghaleethan |
| Literal | And how do you take it and some of you to some had revealed and they (F) took from you a strong promise/covenant? |
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| Yusuf Ali | And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant? |
| Pickthal | How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you? |
| Arberry | How shall you take it, when each of you has been privily with the other, and they have taken from you a solemn compact? |
| Shakir | And how can you take it when one of you has already gone in to the other and they have made with you a firm covenant? |
| Sarwar | How can you take it back when you have had intimate relations and made a solemn agreement with each other? |
| Khalifa | How could you take it back, after you have been intimate with each other, and they had taken from you a solemn pledge? |
| Hilali/Khan | And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant? |
| H/K/Saheeh | And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant? |
| Malik | And how could you take it back when you have enjoyed conjugal happiness and she had taken from you a firm pledge of marriage?[21] |
| QXP | And how could you take the marital gift back from her after you have lived intimately with each other and after she has taken from you a very Solemn Pledge of the marital contract? |
| Maulana Ali | And how can you take it when one of you has already gone in to the other and they have taken from you a strong covenant? |
| Free Minds | And how can you take it when you have become intimate with each other, and the women have taken from you a strong covenant. |
| Qaribullah | How can you take it back when you have reached one another (sexually) and they have taken from you a strong covenant! |
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| George Sale | And how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant? |
| JM Rodwell | How, moreover, could ye take it, when one of you hath gone in unto the other, and they have received from you a strict bond of union? |
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| Asad | And how could you take it away after you have given yourselves to one another, and she has received a most solemn pledge from you? |
| 4:22 ولاتنكحوا مانكح اباؤكم من النساء الا ماقد سلف انه كان فاحشة ومقتا وساء سبيلا |
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| Transliteration | Wala tankihoo ma nakaha abaokum mina alnnisa-i illa ma qad salafa innahu kana fahishatan wamaqtan wasaa sabeelan |
| Literal | And do not marry what your fathers married from the women, except what had preceded/passed, that it was an enormous/atrocious deed , and abhorrence/hateful , and (it is an) evil way/path. |
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| Yusuf Ali | And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed. |
| Pickthal | And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way. |
| Arberry | And do not marry women that your fathers married, unless it be a thing of the past; surely that is indecent and hateful; an evil way. |
| Shakir | And marry not woman whom your fathers married, except what has already passed; this surely is indecent and hateful, and it is an evil way. |
| Sarwar | Do not marry, from now on, the ex-wives of your fathers for that custom was sinful, loathsome, and abominable. |
| Khalifa | Do not marry the women who were previously married to your fathers - existing marriages are exempted and shall not be broken - for it is a gross offense, and an abominable act. |
| Hilali/Khan | And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way. |
| H/K/Saheeh | 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. |
| Malik | Do not marry those women whom your fathers had married, - except what happened prior to this commandment. - Surely it was shocking, disgusting, and an evil practice.[22] |
| QXP | Marry not women whom your fathers have ever married, except what has already happened in the Age of Ignorance. Doing such was a shameful and abominable custom indeed. |
| Maulana Ali | And marry not women whom your fathers married, except what has already passed. This surely is indecent and hateful; and it is an evil way. |
| Free Minds | And do not marry what your fathers had married from the women, except what has already been done. It is a lewdness, and an abhorrence, and a bad path. |
| Qaribullah | And do not marry women your fathers married unless it is a thing of the past surely that was an indecency, hated, and a way of evil. |
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| George Sale | Marry not women, whom your fathers have had to wife; -- except what is already past: -- For this is uncleanness, and an abomination, and an evil way. |
| JM Rodwell | And marry not women whom your fathers have married: for this is a shame, and hateful, and an evil way: though what is past may be allowed. |
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| Asad | AND DO NOT marry women whom your fathers have previously married - although what is past is past: this, verily, is a shameful deed, and a hateful thing, and an evil way. |
| 4:23 حرمت عليكم امهاتكم وبناتكم واخواتكم وعماتكم وخالاتكم وبنات الاخ وبنات الاخت وامهاتكم اللاتي ارضعنكم واخواتكم من الرضاعة وامهات نساءكم وربائبكم اللاتي في حجوركم من نسائكم اللاتي دخلتم بهن فان لم تكونوا دخلتم بهن فلا جناح عليكم وحلائل ابناءكم الذين من اصلابكم وان تجمعوا بين الاختين الا ماقد سلف ان الله كان غفورا رحيما |
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| Transliteration | Hurrimat AAalaykum ommahatukum wabanatukum waakhawatukum waAAammatukum wakhalatukum wabanatu al-akhi wabanatu al-okhti waommahatukumu allatee ardaAAnakum waakhawatukum mina alrradaAAati waommahatu nisa-ikum waraba-ibukumu allatee fee hujoorikum min nisa-ikumu allatee dakhaltum bihinna fa-in lam takoonoo dakhaltum bihinna fala junaha AAalaykum wahala-ilu abna-ikumu allatheena min aslabikum waan tajmaAAoo bayna al-okhtayni illa ma qad salafa inna Allaha kana ghafooran raheeman |
| Literal | Your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and the brothers' daughters (nieces), and the sisters' daughters (nieces), and your mothers who breast fed you, and your sisters from the lactation/breast feeding, and your women's (wives') mothers (mothers in-law), and your step- daughters who (are) in your custody from your women (wives) whom you entered with them (F), are forbidden on you, so if you were not entered with them (F), so no offense/sin on you, and (also forbidden on you are) your sons' allowed/permitted women (wives) whom (are) from your backbones/genealogical relations ,and that you combine between the two sisters, except what had preceded, that God was/is forgiving, merciful. |
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| Yusuf Ali | Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;- |
| Pickthal | Forbidden unto you are your mothers, and your daughters, and your sisters, and your father's sisters, and your mother's sisters, and your brother's daughters and your sister's daughters, and your foster-mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your women unto whom ye have gone in - but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) - and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful. |
| Arberry | Forbidden to you are your mothers and daughters, your sisters, your aunts paternal and maternal, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives' mothers, your stepdaughters who are in your care being born of your wives you have been in to -- but if you have not yet been in to them it is no fault in you - and the spouses of your sons who are of your loins, and that you should take to you two sisters together, unless it be a thing of the past; God is All-forgiving, All-compassionate; |
| Shakir | Forbidden to you are your mothers and your daughters and your sisters and your paternal aunts and your maternal aunts and brothers' daughters and sisters' daughters and your mothers that have suckled you and your foster-sisters and mothers of your wives and your step-daughters who are in your guardianship, (born) of your wives to whom you have gone in, but if you have not gone in to them, there is no blame on you (in marrying them), and the wives of your sons who are of your own loins and that you should have two sisters together, except what has already passed; surely Allah is Forgiving, Merciful. |
| Sarwar | You are forbidden to marry your mothers, daughters, sisters, paternal aunts, maternal aunts, nieces, your foster-mothers, your foster-sisters, your mothers-in-law, your step-daughters whom you have brought up and with whose mothers you have had carnal relations. It would not be a sin to marry her if you did not have carnal relations with her mother. You are forbidden to marry the wives of your own sons and to marry two sisters at the same time without any adverse affect to the such relations of the past. God is All-forgiving and All-merciful. |
| Khalifa | Prohibited for you (in marriage) are your mothers, your daughters, your sisters, the sisters of your fathers, the sisters of your mothers, the daughters of your brother, the daughters of your sister, your nursing mothers, the girls who nursed from the same woman as you, the mothers of your wives, the daughters of your wives with whom you have consummated the marriage - if the marriage has not been consummated, you may marry the daughter. Also prohibited for you are the women who were married to your genetic sons. Also, you shall not be married to two sisters at the same time - but do not break up existing marriages. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your fathers sisters, your mothers sisters, your brothers daughters, your sisters daughters, your foster mother who gave you suck, your foster milk suckling sisters, your wives mothers, your step daughters under your guardianship, born of your wives to whom you have gone in - but there is no sin on you if you have not gone in them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allah is OftForgiving, Most Merciful. |
| H/K/Saheeh | Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brotherâ 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. |
| Malik | Forbidden to you for marriage are: your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, daughters of your brothers, daughters of your sisters, your foster-mothers, your foster-sisters, the mothers of your wives, your stepdaughters under your guardianship from those wives with whom you have consummated your marriage, but there is no blame on you in marrying your stepdaughters if you have not consummated your marriage with their mothers, whom you have divorced, and the wives of your own real sons; and you are also forbidden to take in marriage two sisters at one and the same time except what happened prior to this commandment; surely Allah is forgiving, ,erciful.[23] |
| QXP | The following women are prohibited for you in marriage: Your mothers, daughters, sisters, father's sisters, mother's sisters, brother's daughters, sister's daughters, foster-mothers who have ever nursed you, foster-sisters, your wives' mothers, your step-daughters unless you have divorced their mother without being intimate with her. Also forbidden are women who have ever been the wives of your sons. You are not allowed to keep two sisters in wedlock at one time except what has already happened in the past. Allah is Forgiving, Merciful. |
| Maulana Ali | Forbidden to you are your mothers, and your daughters, and your sisters, and your paternal aunts, and your maternal aunts, and brother’s daughters and sister’s daughters, and your mothers that have suckled you, and your foster-sisters, and mothers of your wives, and your stepdaughters who are in your guardianship (born) of your wives to whom you have gone in -- but if you have not gone in to them, there is no blame on you -- and the wives of your sons who are of your own loins; and that you should have two sisters together, except what has already passed. Surely Allah is ever Forgiving, Merciful. |
| Free Minds | Forbidden for you are your mothers, and your daughters, and your sisters, and your fathers' sisters, and your mothers' sisters, and the daughters of your brother, and the daughters of your sister, and your foster mothers who suckled you, and your sisters from suckling, and the mothers of your wives, and your step-daughters residing in your homes from your wives which you have already consummated the marriage with; if you have not consummated the marriage then there is no sin upon you; and the wives of your sons that are from your seed, and that you join between two sisters except what has already been done. God is Forgiving, Merciful. |
| Qaribullah | Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts and maternal aunts, your brother's daughters, your sister's daughters, your mothers who have given suck to you, your suckling sisters, your wives mothers, and your stepdaughters who are in your care from your wives with whom you have lain, but if you have never lain with them it is no fault in you. (Also forbidden to you) are the wives of your sons who are of your loins, and to take to you two sisters together unless it is a thing of the past. Allah is the Forgiver and the Most Merciful. |
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| George Sale | Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the fathers and on the mothers side, and your brothers daughters, and your sisters daughters, and your mothers who have given you suck, and your foster-sisters, and your wives mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, -- but if ye have not gone in unto them, it shall be no sin in you to marry them, -- and the wives of your sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters; except what is already past: For God is gracious and merciful. |
| JM Rodwell | Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts, both on the father and mother's side, and your nieces on the brother and sister's side, and your foster-mothers, and your foster-sisters, and the mothers of your wives |
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| Asad | Forbidden to you are your mothers, and your daughters, and your sisters, and your aunts paternal and maternal, and a brother's daughters, and a sister's daughters; and your milk-mothers, and your milk-sisters; and the mothers of your wives; and your step-daughters - who are your foster children - born of your wives with whom you have consummated your marriage; but if you have not consummated your marriage, you will incur no sin [by marrying their daughters]; and [forbidden to you are] the spouses of the sons who have sprung from your loins; and [you are forbidden] to have two sisters [as your wives] at one and the same time - but what is past is past: for, behold, God is indeed much-forgiving, a dispenser of grace. |
| 4:24 والمحصنات من النساء الا ماملكت ايمانكم كتاب الله عليكم واحل لكم ماوراء ذلكم ان تبتغوا باموالكم محصنين غير مسافحين فمااستمتعم به منهن فاتوهن اجورهن فريضة ولاجناح عليكم فيما تراضيتم به من بعد الفريضة ان الله كان عليما حكيما |
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| Transliteration | Waalmuhsanatu mina alnnisa-i illa ma malakat aymanukum kitaba Allahi AAalaykum waohilla lakum ma waraa thalikum an tabtaghoo bi-amwalikum muhsineena ghayra musafiheena fama istamtaAAtum bihi minhunna faatoohunna ojoorahunna fareedatan wala junaha AAalaykum feema taradaytum bihi min baAAdi alfareedati inna Allaha kana AAaleeman hakeeman |
| Literal | And the married from the women except what your rights owned/possessed (from spoils of war) God's decree/judgment on you, and became/is permitted/allowed for you, what (is) behind that, that you ask/desire with your (P) wealths , marrying not fornicating/adulterating, so what you enjoyed with it, from them (F), so give them (F) their (F) rewards/fees (dowries) a religious duty/command/stipulation ,and no offense/guilt on you in what you (P) mutually agreed with it, from after the religious duty/command/stipulation , that God was/is knowledgeable, wise/judicious. |
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| Yusuf Ali | Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise. |
| Pickthal | And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise. |
| Arberry | and wedded women, save what your right hands own. So God prescribes for you. Lawful for you, beyond all that, is that you may seek, using your wealth, in wedlock and not in licence. Such wives as you enjoy thereby, give them their wages apportionate; it is no fault in you in your agreeing together, after the due apportionate. God is All-knowing, All-wise. |
| Shakir | And all married women except those whom your right hands possess (this is) Allah's ordinance to you, and lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage not committing fornication. Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise. |
| Sarwar | You are forbidden to marry married women except your slave-girls. This is the decree of God. Besides these, it is lawful for you to marry other women if you pay their dower, maintain chastity and do not commit indecency. If you marry them for the appointed time you must pay their dowries. There is no harm if you reach an understanding among yourselves about the dowry, God is All-knowing and All-wise. |
| Khalifa | Also prohibited are the women who are already married, unless they flee their disbelieving husbands who are at war with you. These are GOD's commandments to you. All other categories are permitted for you in marriage, so long as you pay them their due dowries. You shall maintain your morality, by not committing adultery. Thus, whoever you like among them, you shall pay them the dowry decreed for them. You commit no error by mutually agreeing to any adjustments to the dowry. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Also (forbidden are) women already married, except those (captives and slaves) whom your right hands possess. Thus has Allah ordained for you. All others are lawful, provided you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property, desiring chastity, not committing illegal sexual intercourse, so with those of whom you have enjoyed sexual relations, give them their Mahr as prescribed; but if after a Mahr is prescribed, you agree mutually (to give more), there is no sin on you. Surely, Allah is Ever AllKnowing, AllWise. |
| H/K/Saheeh | 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. |
| Malik | Also forbidden for you are married women, except those who have fallen in your hands as prisoners of war. This is the order of Allah relating to marriage prohibitions. All women other than these are lawful provided you seek them in marriage with gifts from your property (dowry), desiring chastity and not lust. Give them their dowry as an obligation for the benefit you have received from your marriage relationship. However, there is no blame on you if you change the agreement of dowry with mutual consent. Allah is the Knowledgeable, Wise.[24] |
| QXP | Also forbidden to you are women who are already married, except those women who have sought asylum with you against their disbelieving husbands at war with you (60:10). This is Allah's Ordinance binding upon you. All other categories are permitted for you in marriage, with mutual consent, as confirmed by giving her a generous marital gift or dowry. You shall seek them in honest wedlock and let marriage be a fortress of chastity for the husband and wife. You shall maintain morality and go not near adultery (17:32). You like to marry women for a better quality of life, so give them their portions as a duty. And there is nothing wrong in adjusting the sum with mutual agreement after the duty has been done. These Laws are given to you by Allah, the Knower, the Wise. |
| Maulana Ali | And all married women except those whom your right hands possess (are forbidden); (this is) Allah’s ordinance to you. And lawful for you are (all women) besides those, provided that you seek (them) with your property, taking (them) in marriage, not committing fornication. Then as to those whom you profit by (by marrying), give them their dowries as appointed. And there is no blame on you about what you mutually agree after what is appointed (of dowry). Surely Allah is every Knowing, Wise. |
| Free Minds | And the already married from the women, except those who become widowed; God's scripture is over you; and permitted for you is what is beyond this, if you are seeking with your money to be protected and not for illicit sex. As for those whom you have already had joy with them, then you shall give them their wage as an obligation. There is no sin upon you for what you agree to after the obligation. God is Knowledgeable, Wise. |
| Qaribullah | And (forbidden to you) are married women, except those whom your right hand owns. Such Allah has written for you. Lawful to you beyond all that, is that you can seek using your wealth in marriage and not fornication. So whatever you have enjoyed from them give them their obligated wage. And there is no fault in you in what ever you mutually agree after the obligation. Allah is the Knower, the Wise. |
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| George Sale | Ye are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves. This is ordained you from God. Whatever is beside this, is allowed you; that ye may with your substance provide wives for your selves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward, according to what is ordained: But it shall be no crime in you to make any other agreement among your selves, after the ordinance shall be complied with; for God is knowing and wise. |
| JM Rodwell | Forbidden to you also are married women, except those who are in your hands as slaves: This is the law of God for you. And it is allowed you, beside this, to seek out wives by means of your wealth, with modest conduct, and without fornication. And give tho |
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| Asad | And [forbidden to you are] all married women other than those whom you rightfully possess [through wedlock]: this is God's ordinance, binding upon you. But lawful to you are all [women] beyond these, for you to seek out, offering them of your possessions, taking them in honest wedlock, and not in fornication. And unto those with whom you desire to enjoy marriage, you shall give the dowers due to them; but you will incur no sin if, after [having agreed upon] this lawful due, you freely agree with one another upon anything [else]: behold, God is indeed all-knowing, wise. |
| 4:25 ومن لم يستطع منكم طولا ان ينكح المحصنات المؤمنات فمن ماملكت ايمانكم من فتياتكم المؤمنات والله اعلم بايمانكم بعضكم من بعض فانكحوهن باذن اهلهن واتوهن اجورهن بالمعروف محصنات غير مسافحات ولامتخذات اخدان فاذا احصن فان اتين بفاحشة فعليهن نصف ماعلى المحصنات من العذاب ذلك لمن خشى العنت منكم وان تصبروا خير لكم والله غفور رحيم |
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| Transliteration | Waman lam yastatiAA minkum tawlan an yankiha almuhsanati almu/minati famin ma malakat aymanukum min fatayatikumu almu/minati waAllahu aAAlamu bi-eemanikum baAAdukum min baAAdin fainkihoohunna bi-ithni ahlihinna waatoohunna ojoorahunna bialmaAAroofi muhsanatin ghayra masafihatin wala muttakhithati akhdanin fa-itha ohsinna fa-in atayna bifahishatin faAAalayhinna nisfu ma AAala almuhsanati mina alAAathabi thalika liman khashiya alAAanata minkum waan tasbiroo khayrun lakum waAllahu ghafoorun raheemun |
| Literal | And who is not able, from you wealth/capability (means) that he marries the chaste, the believing (F) (free women), so from what your rights owned from your youths (girls) the believers (F), and God (is) more knowing with your (P) faith/belief, some of you (are) from some, so marry them (F), with their families'/relations'/(masters') permission, and give them (F) their rewards/fees (dowries) with the kindness marrying, not fornicating/adulterating, and not taking (P/F) lovers/secret friends, so if they (F) married, so if they committed with an enormous deed/atrocious deed/adultery, so on them (F) half what (is) on the chaste/married (woman) from the torture, that (is) to who feared the exertion/corruption from you, and (to) be patient (is) better for you, and God (is) forgiving, merciful. |
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| Yusuf Ali | If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful. |
| Pickthal | And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful. |
| Arberry | Any one of you who has not the affluence to be able to marry believing freewomen in wedlock, let him take believing handmaids that your right hands own; God knows very well your faith; the one of you is as the other. So marry them, with their people's leave, and give them their wages honourably as women in wedlock, not as in licence or taking lovers. But when they are in wedlock, if they commit indecency, they shall be liable to half the chastisement of freewomen. That provision is for those of you who fear fornication; yet it is better for you to be patient. God is All-forgiving, All-compassionate. |
| Shakir | And whoever among you has not within his power ampleness of means to marry free believing women, then (he may marry) of those whom your right hands possess from among your believing maidens; and Allah knows best your faith: you are (sprung) the one from the other; so marry them with the permission of their masters, and give them their dowries justly, they being chaste, not fornicating, nor receiving paramours; and when they are taken in marriage, then if they are guilty of indecency, they shall suffer half the punishment which is (inflicted) upon free women. This is for him among you who fears falling into evil; and that you abstain is better for you, and Allah is Forgiving, Merciful. |
| Sarwar | If any of you do not have the means to marry a chaste believing woman, marry your believing slave-girls. God knows best about your faith. You have the same faith. Marry them with the permission of their masters and if they are chaste and have avoided fornication and amorous activities, give them their just dowries. If after marriage they commit adultery, they should receive half of the punishment of a free woman who has committed the same crime. This is for those who fear falling into evil. It is better for you to have self-control. God is All-forgiving and All-merciful. |
| Khalifa | Those among you who cannot afford to marry free believing women, may marry believing slave women. GOD knows best about your belief, and you are equal to one another, as far as belief is concerned. You shall obtain permission from their guardians before you marry them, and pay them their due dowry equitably. They shall maintain moral behavior, by not committing adultery, or having secret lovers. Once they are freed through marriage, if they commit adultery, their punishment shall be half of that for the free women. Marrying a slave shall be a last resort for those unable to wait. To be patient is better for you. GOD is Forgiver, Most Merciful. |
| Hilali/Khan | And whoever of you have not the means wherewith to wed free, believing women, they may wed believing girls from among those (captives and slaves) whom your right hands possess, and Allah has full knowledge about your Faith, you are one from another. Wed them with the permission of their own folk (guardians, Auliya or masters) and give them their Mahr according to what is reasonable; they (the above said captive and slave-girls) should be chaste, not adulterous, nor taking boy-friends. And after they have been taken in wedlock, if they commit illegal sexual intercourse, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practise selfrestraint, and Allah is OftForgiving, Most Merciful. |
| H/K/Saheeh | 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. |
| Malik | If any of you cannot afford to marry a free believing woman, let him marry one of his own slave girls who is a believer; Allah knows how good you are in your faith. You all belong to one and the same community. Marry them with the permission of their family and give them their fair dowry so that they may live a decent life in wedlock and not live as prostitutes or look for secret illicit relationships. Then if after marriage they commit adultery, they shall be given half the punishment prescribed for a free adulteress. The concession of such a marriage is for those of you who fear that they might commit a sin if they do not get married, but it is better for you to practice self- restraint. Allah is Forgiving, Merciful.[25] |
| QXP | (As the Qur'an is being revealed to you (O Messenger), the emancipation of the slaves, male and female, is steadily taking place). A man among you who cannot find a free believing woman willing to marry him, should have no hesitation in asking the hand of a believing maiden from her guardian. Allah knows your beliefs and reiterates that all human beings are equal in the Sight of Allah (17:70). Pay them a generous marital gift in kindness. They shall maintain moral behavior, by not committing adultery, or having secret relations. Since their upbringing has been deficient in the environment of slavery, their punishment will be half that of the free women, if they commit indecency after marriage. The permission to marry a bonded woman is for him who fears to commit sin. The better recourse is freeing her first from bondage. Men and women must be patient and exercise self-control while waiting to get married. Allah is Forgiving, Merciful. |
| Maulana Ali | And whoever among you cannot afford to marry free believing women, (let him marry) such of your believing maidens as your right hands possess. And Allah knows best your faith -- you are (sprung) the one from the other. So marry them with the permission of their masters, and give them their dowries justly, they being caste, not fornicating, nor receiving paramours; then if they are guilty of adultery when they are taken in marriage, they shall suffer half the punishment for free married women. This is for him among you who fears falling into evil. And that you abstain is better for you. And Allah is Forgiving, Merciful. |
| Free Minds | And whoever of you cannot afford to marry the believing independent women, then from the still dependant believing young women. God is more aware of your faith, some of you to each other. You shall marry them with the permission of their parents and give them their wage in kindness; to be protected, not for illicit sex or taking lovers. If they become protected, then any of them who comes with lewdness shall have half the punishment of what is for the independent women of the retribution. This is for those who fear hardship from among you. But if you are patient it is better for you, and God is Forgiver, Merciful. |
| Qaribullah | If any one of you do not have the affluence to be able marry free believing women, (let him marry) from among the believing women that your right hand owns. Allah knows best your belief, you are from each other. Marry them with the permission of their people and give them their wages (dowry) honorably being women in marriage and chaste, not taking lovers. If, after marriage they commit adultery, they shall be liable to half the punishment of a married (free) woman. That is for those of you who fear fornication, but it is better for you to be patient. Allah is the Forgiver, the Most Merciful. |
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| George Sale | Whoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for God well knoweth your faith. Ye are the one from the other: Therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers. And when they are married, if they be guilty of adultery, they shall suffer half the punishment which is appointed for the free women. This is allowed unto him among you, who feareth to sin by marrying free women; but if ye abstain from marrying slaves, it will be better for you; God is gracious and merciful. |
| JM Rodwell | And whoever of you is not rich enough to marry free believing women, then let him marry such of your believing maidens as have fallen into your hands as slaves; God well knoweth your faith. Ye are sprung the one from the other. Marry them, then, with the l |
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| Asad | And as for those of you who, owing to circumstances, are not in a position to marry free believing women, [let them marry] believing maidens from among those whom you rightfully possess. And God knows all about your faith; each one of you is an issue of the other. Marry them, then, with their people's leave, and give them their dowers in an equitable manner - they being women who give themselves in honest wedlock, not in fornication, nor as secret love-companions. And when they are married, and thereafter become guilty of immoral conduct, they shall be liable to half the penalty to which free married women are liable. This [permission to marry slave-girls applies] to those of you who fear lest they stumble into evil. But it is for your own good to persevere in patience [and to abstain from such marriages]: and God is much-forgiving, a dispenser of grace. |
| 4:26 يريد الله ليبين لكم ويهديكم سنن الذين من قبلكم ويتوب عليكم والله عليم حكيم |
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| Transliteration | Yureedu Allahu liyubayyina lakum wayahdiyakum sunana allatheena min qablikum wayatooba AAalaykum waAllahu AAaleemun hakeemun |
| Literal | God wants to clarify/show/explain to you and (He) guides you (to) those who (were) before you's laws/ways, and He forgives on you, and God (is) knowledgeable, wise/judicious. |
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| Yusuf Ali | Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise. |
| Pickthal | Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise. |
| Arberry | God desires to make clear to you, and to guide you in the institutions of those before you, and to turn towards you; God is All-knowing, All-wise; |
| Shakir | Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully), and Allah is Knowing, Wise. |
| Sarwar | God wants to guide you, explain to you the customs of those who lived before you, and grant you forgiveness. He is All-knowing and All-wise. |
| Khalifa | GOD wills to explain things for you, and to guide you through past precedents, and to redeem you. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allah is AllKnower, AllWise. |
| H/K/Saheeh | 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. |
| Malik | Allah desires to clarify, and guides you to the ways which were followed by the righteous people before you, and turns to you in mercy. Allah is the Knowledgeable, Wise.[26] |
| QXP | Allah would explain to you and guide you by the examples of those who were before you, and turn to you (in Mercy). And Allah is Knower, Wise. |
| Maulana Ali | Allah desires to explain to you, and to guide you into the ways of those before you, and to turn to you (mercifully). And Allah is Knowing, Wise. |
| Free Minds | God wants to make clear for you and guide you to the ways of those before you, and pardon you, and God is Knowledgeable, Wise. |
| Qaribullah | Allah wishes to make this clear to you and to guide you along the ways of those who have gone before you, and turns towards you. And Allah is the Knower, the Wise. |
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| George Sale | God is willing to declare these things unto you and to direct you according to the ordinances of those who have gone before you, and to be merciful unto you. God is knowing and wise. |
| JM Rodwell | If after marriage they commit adultery, then inflict upon them half the penalty enacted for free married women. This law is for him among you who is afraid of doing wrong: but if ye abstain, it will be better for you. And God is Lenient, Merciful. |
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| Asad | God wants to make [all this] clear unto you, and to guide you onto the [righteous] ways of life of those who preceded you, and to turn unto you in His mercy: for God is all-knowing, wise. |
| 4:27 والله يريد ان يتوب عليكم ويريد الذين يتبعون الشهوات ان تميلوا ميلا عظيما |
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| Transliteration | WaAllahu yureedu an yatooba AAalaykum wayureedu allatheena yattabiAAoona alshshahawati an tameeloo maylan AAatheeman |
| Literal | And God wants that He forgives on you, and those who follow the lusts/desires want that you bend/sway (a) great bending/swaying. |
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| Yusuf Ali | Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away. |
| Pickthal | And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray. |
| Arberry | and God desires to turn towards you, but those who follow their lusts desire you to swerve away mightily. |
| Shakir | And Allah desires that He should turn to you (mercifully), and those who follow (their) lusts desire that you should deviate (with) a great deviation. |
| Sarwar | God wants to be merciful to you but those who follow their evil desires seek to lead you astray. |
| Khalifa | GOD wishes to redeem you, while those who pursue their lusts wish that you deviate a great deviation. |
| Hilali/Khan | Allah wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away from the Right Path. |
| H/K/Saheeh | Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation. |
| Malik | Allah wishes to forgive you, but those who follow their lusts wish to see you deviate far away from the Right Way.[27] |
| QXP | Allah turns to you in kindness, while those who follow their desires want that you drift far away from the right path. (They would rather have no laws to constrain their desires). |
| Maulana Ali | And Allah desires to turn to you (mercifully). And those who follow (their) lusts desire that you should deviate (with) a great deviation. |
| Free Minds | And God wants to pardon you, but those who follow their lusts want that you would be diverted into a great diversion. |
| Qaribullah | Allah wishes to turn towards you, but those who follow their lower desires wish you to greatly swerve away. |
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| George Sale | God desireth to be gracious unto you; but they who follow their lusts, desire that ye should turn aside from the truth with great deviation. |
| JM Rodwell | God desireth to make this known to you, and to guide you into the ways of those who have been before you, and to turn Him unto you in mercy. And God is Knowing, Wise! |
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| Asad | And God wants to turn unto you in His mercy, whereas those who follow [only] their own lusts want you to drift far away from the right path. |
| 4:28 يريد الله ان يخفف عنكم وخلق الانسان ضعيفا |
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| Transliteration | Yureedu Allahu an yukhaffifa AAankum wakhuliqa al-insanu daAAeefan |
| Literal | God wants that He reduces/lightens from you, and the human was created weak. |
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| Yusuf Ali | Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh). |
| Pickthal | Allah would make the burden light for you, for man was created weak. |
| Arberry | God desires to lighten things for you, for man was created a weakling. |
| Shakir | Allah desires that He should make light your burdens, and man is created weak. |
| Sarwar | God wants to relieve you of your burden; all human beings were created weak. |
| Khalifa | GOD wishes to lighten your burden, for the human being is created weak. |
| Hilali/Khan | Allah wishes to lighten (the burden) for you; and man was created weak (cannot be patient to leave sexual intercourse with woman). |
| H/K/Saheeh | And Allah wants to lighten for you [your difficulties]; and mankind was created weak. |
| Malik | Allah wishes to lighten your burdens because humans have been created weak by nature.[28] |
| QXP | Allah wishes to lighten your burden with His Guidance. The human being is created weak, having the tendency to fall victim to his own selfish desire (7:17), (25:28-29). |
| Maulana Ali | Allah desires to make light your burdens, and man is created weak. |
| Free Minds | God wants to make easy for you; and mankind was created weak. |
| Qaribullah | Allah wishes to lighten for you (the jurisprudence), and humans are created weak. |
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| George Sale | God is minded to make His religion light unto you: For man was created weak. |
| JM Rodwell | God desireth thus to turn him unto you: but they who follow their own lusts, desire that with great swerving should ye swerve! God desireth to make your burden light: for man hath been created weak. |
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| Asad | God wants to lighten your burdens: for man has been created weak. |
| 4:29 ياايها الذين امنوا لاتاكلوا اموالكم بينكم بالباطل الا ان تكون تجارة عن تراض منكم ولاتقتلوا انفسسكم ان الله كان بكم رحيما |
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| Transliteration | Ya ayyuha allatheena amanoo la ta/kuloo amwalakum baynakum bialbatili illa an takoona tijaratan AAan taradin minkum wala taqtuloo anfusakum inna Allaha kana bikum raheeman |
| Literal | You, you those who believed, do not eat/annihilate/consume your properties/possessions between you with the falsehood except that (it) be commercial trade/buying and selling on acceptance/approval from you, and do not kill your selves, that God was/is with you merciful.53 |
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| Yusuf Ali | O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful! |
| Pickthal | O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you. |
| Arberry | O believers, consume not your goods between you in vanity, except there be trading, by your agreeing together. And kill not one another. Surely God is compassionate to you. |
| Shakir | O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent; and do not kill your people; surely Allah is Merciful to you. |
| Sarwar | Believers, do not exchange your property in wrongful ways unless it is in trade by mutual agreement. Do not kill one another. God is All-merciful to you. |
| Khalifa | O you who believe, do not consume each others' properties illicitly - only mutually acceptable transactions are permitted. You shall not kill yourselves. GOD is Merciful towards you. |
| Hilali/Khan | O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you. |
| H/K/Saheeh | 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. |
| Malik | O believers! Do not consume one another’s wealth through unlawful means; instead, do business with mutual consent; do not kill yourselves by adopting unlawful means. Indeed Allah is Merciful to you.[29] |
| QXP | O You who have chosen to be graced with belief! Consume not one another's wealth wrongfully, not even in mutually agreed trade. Be just in your trade and cause not people to suffer losses. Do not destroy one another, and thus do not destroy your "Self". Allah is Merciful to you so you must be merciful to others." ("Illa" here means 'not even' and not 'except'). (2:188), (26:181). |
| Maulana Ali | O you who believe, devour not your property among yourselves by illegal methods except that it be trading by your mutual consent. And kill not your people. Surely Allah is ever Merciful to you. |
| Free Minds | O you who believe, do not consume your money between you unjustly, except through a trade which is mutually agreed by you. And do not kill yourselves; God is Merciful towards you. |
| Qaribullah | Believers, do not consume your wealth among yourselves in falsehood, except there be trading by your mutual agreement. And do not kill yourselves. Allah is the Most Merciful to you. |
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| George Sale | O true believers, consume not your wealth among your selves in vanity; unless there be merchandizing among you by mutual consent: neither slay your selves; for God is merciful towards you: |
| JM Rodwell | O believers! devour not each other's substance in mutual frivolities; unless there be a trafficking among you by your own consent: and commit not suicide:-of a truth God is merciful to you. |
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| Asad | O YOU who have attained to faith! Do not devour one another's possessions wrongfully - not even by way of trade based on mutual agreement - and do not destroy one another: for, behold, God is indeed a dispenser of grace unto you! |
| 4:30 ومن يفعل ذلك عدوانا وظلما فسوف نصليه نارا وكان ذلك على الله يسيرا |
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| Transliteration | Waman yafAAal thalika AAudwanan wathulman fasawfa nusleehi naran wakana thalika AAala Allahi yaseeran |
| Literal | And who makes/does that transgressively and unjustly/oppressively, so We will roast him/make him suffer a fire, and that was/is on God easy. |
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| Yusuf Ali | If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah. |
| Pickthal | Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah. |
| Arberry | But whosoever does that in transgression and wrongfully, him We shall certainly roast at a Fire; and that for God is an easy matter. |
| Shakir | And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah. |
| Sarwar | Whoever commits murder out of animosity and injustice will be burnt in hell fire. This is a very easy thing for God to do. |
| Khalifa | Anyone who commits these transgressions, maliciously and deliberately, we will condemn him to Hell. This is easy for GOD to do. |
| Hilali/Khan | And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah. |
| H/K/Saheeh | And whoever does that in aggression and injustice then We will drive him into a Fire. And that, for Allah, is [always] easy. |
| Malik | Anyone who commits such acts of aggression and injustice will soon be thrown into hellfire, and this is very easy for Allah to do.[30] |
| QXP | After such clear Guidance, people and nations that indulge in transgressions and injustice, shall form a society that shall easily burn itself according to Our Law of Requital. And the eternal Fire is not far off either. |
| Maulana Ali | And whoso does this aggressively and unjustly, We shall soon cast him into fire. And this is ever easy for Allah. |
| Free Minds | And whoever does so out of animosity and transgression, We will cast him to a Fire; and this for God is very easy. |
| Qaribullah | But whosoever does that in transgression and wrongfully We shall roast him in the Fire. That is an easy matter for Allah. |
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| George Sale | And whoever doth this maliciously and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with God. |
| JM Rodwell | And whoever shall do this maliciously and wrongfully, we will in the end cast him into the fire; for this is easy with God. |
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| Asad | And as for him who does this with malicious intent and a will to do wrong - him shall We, in time, cause to endure [suffering through] fire: for this is indeed easy for God. |
| 4:31 ان تجتنبوا كبائر ماتنهون عنه نكفر عنكم سيئاتكم وندخلكم مدخلا كريما |
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| Transliteration | In tajtaniboo kaba-ira ma tunhawna AAanhu nukaffir AAankum sayyi-atikum wanudkhilkum mudkhalan kareeman |
| Literal | If you avoid/distance your selves (from) big crimes/sins that you are being forbidden/prevented from it, We substitute from you, your sins/crimes and We make you enter an honoured an entrance. |
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| Yusuf Ali | If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour. |
| Pickthal | If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate. |
| Arberry | If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour. |
| Shakir | If you shun the great sins which you are forbidden, We will do away with your small sins and cause you to enter an honorable place of entering. |
| Sarwar | If you avoid violating that which has been prohibited, your (lesser) sins will be forgiven and you will be admitted into an exalted dwelling. |
| Khalifa | If you refrain from committing the gross sins that are prohibited for you, we will remit your sins, and admit you an honorable admittance. |
| Hilali/Khan | If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). |
| H/K/Saheeh | 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]. |
| Malik | If you avoid the heinous sins which you have been forbidden, We will do away with your small sins and cause you to enter a place of great honor (paradise).[31] |
| QXP | If you refrain from the great transgressions against humanity that are prohibited in the Qur'an i.e. violation of human rights, We have room in Our Laws to remove the slight inequities in your society, and admit you through the gate of honor in this world and the Hereafter. |
| Maulana Ali | If you shun the great things which you are forbidden, We shall do away with your evil (inclinations) and cause you to enter an honourable place of entering. |
| Free Minds | If you avoid the major sins that you are forbidden against, then We will cancel your existing sins and admit you to a generous entrance. |
| Qaribullah | If you avoid the major sins that are forbidden to you, We shall pardon your evil deeds and admit you by an entrance of honor. |
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| George Sale | If ye turn aside from the grievous sins, of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry. |
| JM Rodwell | If ye avoid the great sins which ye are forbidden, we will blot out your faults, and we will cause you to enter Paradise with honourable entry. |
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| Asad | If you avoid the great sins, which you have been enjoined to shun, We shall efface your [minor] bad deeds, and shall cause you to enter an abode of glory. |
| 4:32 ولاتتمنوا مافضل الله به بعضكم على بعض للرجال نصيب مما اكتسبوا وللنساء نصيب مما اكتسبن واسألوا الله من فضله ان الله كان بكل شئ عليما |
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| Transliteration | Wala tatamannaw ma faddala Allahu bihi baAAdakum AAala baAAdin lilrrijali naseebun mimma iktasaboo walilnnisa-i naseebun mimma iktasabna wais-aloo Allaha min fadlihi inna Allaha kana bikulli shay-in AAaleeman |
| Literal | And do not wish/desire what God favoured with it, some of you on (over) some, to the men a share from what they earned , and to the women a share from what they (F) earned , and ask/beg God from His grace , that God was/is with every thing knowledgeable. |
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| Yusuf Ali | And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things. |
| Pickthal | And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things. |
| Arberry | Do not covet that whereby God in bounty has preferred one of you above another. To the men a share from what they have earned, and to the women a share from what they have earned. And ask God of His bounty; God knows everything. |
| Shakir | And do not covet that by which Allah has made some of you excel others; men shall have the benefit of what they earn and women shall have the benefit of what they earn; and ask Allah of His grace; surely Allah knows all things. |
| Sarwar | Do not envy the favors which God has granted to some of you. Men and women will both be rewarded according to their deeds, rather pray to God for His favors. God knows all things. |
| Khalifa | You shall not covet the qualities bestowed upon each other by GOD; the men enjoy certain qualities, and the women enjoy certain qualities. You may implore GOD to shower you with His grace. GOD is fully aware of all things. |
| Hilali/Khan | And wish not for the things in which Allah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allah of His Bounty. Surely, Allah is Ever AllKnower of everything. |
| H/K/Saheeh | 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. |
| Malik | Do not envy that Allah has given some of you more than the others. Men will be rewarded according to their deeds and women will be rewarded according to theirs. Ask Allah for His grace. Surely Allah has perfect knowledge of everything.[32] |
| QXP | Covet not the qualities bestowed upon others by Allah. Men shall earn what they do and women shall earn what they do. Men excel in some areas and women excel in some areas. Envy not one another but seek Allah's bounty to the best of your abilities. Allah is ever Knower of all things. |
| Maulana Ali | And covet not that by which Allah has made some of you excel others. For men is the benefit of what they earn. And for women is the benefit of what they earn. And ask Allah of His grace. Surely Allah is ever Knower of all things. |
| Free Minds | And do not envy what God has favoured some of you over others. For the men is a portion of what they gained, and for the women is a portion of what they gained. And ask God from His favour, God is knowledgeable over all things. |
| Qaribullah | Do not wish for the bounty which Allah has preferred one of you above another. For men is a share of what they earn, and for women is a share of what they earn. Ask Allah of His Bounty. Allah has knowledge of all things. |
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| George Sale | Covet not that which God hath bestowed on some of you preferably to others. Unto the men shall be given a portion, of what they shall have gained, and unto the women shall be given a portion, of what they shall have gained: Therefore ask God of his bounty; for God is omniscient. |
| JM Rodwell | Covet not the gifts by which God hath raised some of you above others. The men shall have a portion according to their deserts, and the women a portion according to their deserts. Of God, therefore, ask his gifts. Verily, God hath knowledge of all things. |
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| Asad | Hence, do not covet the bounties which God has bestowed more abundantly on some of you than on others. Men shall have a benefit from what they earn, and women shall have a benefit from what they earn. Ask, therefore, God [to give you] out of His bounty: behold, God has indeed full knowledge of everything. |
| 4:33 ولكل جعلنا موالى مما ترك الوالدان والاقربون والذين عقدت ايمانكم فاتوهم نصيبهم ان الله كان على كل شي شهيدا |
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| Transliteration | Walikullin jaAAalna mawaliya mimma taraka alwalidani waal-aqraboona waallatheena AAaqadat aymanukum faatoohum naseebahum inna Allaha kana AAala kulli shay-in shaheedan |
| Literal | And to each We made guardians/relatives (heirs) from what the parents and the nearest/relations left, and those who your oaths (had) determined/intended (you mad a contract with), so give them their share, that God was/is on every thing a witness/present. |
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| Yusuf Ali | To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things. |
| Pickthal | And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever Witness over all things. |
| Arberry | To everyone We have appointed heirs of that which parents and kinsmen leave, and those with whom you have sworn compact. So give to them their share; God is witness over everything. |
| Shakir | And to every one We have appointed heirs of what parents and near relatives leave; and as to those with whom your rights hands have ratified agreements, give them their portion; surely Allah is a witness over all things. |
| Sarwar | We have chosen heirs for every legacy that parents and relatives may leave. Let those who have been promised a bequest receive their share of the legacy. God is Omnipresent. |
| Khalifa | For each of you, we have designated shares from the inheritance left by the parents and the relatives. Also those related to you through marriage, you shall give them their due share. GOD witnesses all things. |
| Hilali/Khan | And to everyone, We have appointed heirs of that (property) left by parents and relatives. To those also with whom you have made a pledge (brotherhood), give them their due portion (by Wasiya wills, etc.). Truly, Allah is Ever a Witness over all things. |
| H/K/Saheeh | 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. |
| Malik | For every parent and relative We have appointed the rightful heirs to inherit what they leave. As for those with whom you have made firm agreements, give them their share. Surely Allah is a Witness to everything.[33] |
| QXP | We have ordained the writing of wills, and for each of you are the designated shares in the property left by the parents and the relatives (4:11) (4:12) (4:33) (4:176). As for those to whom you have solemnly pledged, give them in your life. Allah is Witness over all things and events. |
| Maulana Ali | And to every one We have appointed heirs of that which parents and near relatives leaves. And as to those with whom your right hands have ratified agreements, give them their due. Surely Allah is ever Witness over all things. |
| Free Minds | And for each We have made inheritors for what was left behind by the parents and the relatives. And those whom are dependant on you, you shall give them their portion. God is witness over all things. |
| Qaribullah | To everyone we have made heirs of that which parents and kinsmen leave, and those with whom you have sworn an agreement, so give to them their share. Allah is Witness over everything. |
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| George Sale | We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance; for God is witness of all things. |
| JM Rodwell | To every one have we appointed kindred, as heirs of what parents and relatives, and those with whom ye have joined right hands in contract, leave. Give therefore, to each their portion. Verily, God witnesseth all things. |
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| Asad | And unto everyone have We appointed heirs to what he may leave behind: parents, and near kinsfolk, and those to whom you have pledged your troth: give them, therefore, their share. Behold, God is indeed a witness unto everything. |
| 4:34 الرجال قوامون على النساء بما فضل الله بعضهم على بعض وبما انفقوا من اموالهم فالصالحات قانتات حافظات للغيب بما حفظ الله واللاتي تخافون نشوزهن فعظوهن واهجروهن في المضاجع واضربوهن فان اطعنكم فلاتبغوا عليهن سبيلا ان الله كان عليا كبيرا |
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| Transliteration | Alrrijalu qawwamoona AAala alnnisa-i bima faddala Allahu baAAdahum AAala baAAdin wabima anfaqoo min amwalihim faalssalihatu qanitatun hafithatun lilghaybi bima hafitha Allahu waallatee takhafoona nushoozahunna faAAithoohunna waohjuroohunna fee almadajiAAi waidriboohunna fa-in ataAAnakum fala tabghoo AAalayhinna sabeelan inna Allaha kana AAaliyyan kabeeran |
| Literal | The men (are) taking care of matters for livelihood on (for) the women with what God preferred/favoured some of them (men and women) on some, and with what they spent from their (M) properties/possession , so the correct/righteous females are obeying humbly , worshipping humbly, protecting/safekeeping to the invisible with what God protected ; and those whom (F) you fear their (F) quarrel (disobedience) , so advise/warn them (F) and desert/abandon them (F) in the place of lying down (beds), and ignore/disregard/push them (F) , so if they obeyed you, so do not oppress/transgress on them (F) a way/method, that God was/is high, mighty/great. |
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| Yusuf Ali | Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). |
| Pickthal | Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great. |
| Arberry | Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God's guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them. If they then obey you, look not for any way against them; God is All-high, All-great. |
| Shakir | Men are the maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded; and (as to) those on whose part you fear desertion, admonish them, and leave them alone in the sleeping-places and beat them; then if they obey you, do not seek a way against them; surely Allah is High, Great. |
| Sarwar | Men are the protectors of women because of the greater preference that God has given to some of them and because they financially support them. Among virtuous women are those who are steadfast in prayer and dependable in keeping the secrets that God has protected. Admonish women who disobey (God's laws), do not sleep with them and beat them. If they obey (the laws of God), do not try to find fault in them. God is High and Supreme. |
| Khalifa | The men are made responsible for the women, and GOD has endowed them with certain qualities, and made them the bread earners. The righteous women will cheerfully accept this arrangement, since it is GOD's commandment, and honor their husbands during their absence. If you experience rebellion from the women, you shall first talk to them, then (you may use negative incentives like) deserting them in bed, then you may (as a last alternative) beat them. If they obey you, you are not permitted to transgress against them. GOD is Most High, Supreme. |
| Hilali/Khan | Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husbands absence what Allah orders them to guard (e.g. their chastity, their husbands property, etc.). As to those women on whose part you see illconduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great. |
| H/K/Saheeh | 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. |
| Malik | Men are overseers over women because Allah has given the one more strength than the other, and because men are required to spend their wealth for the maintenance of women. Honorable women are, therefore, devoutly obedient and guard in the husband’s absence what Allah requires them to guard their husband’s property and their own honor. As to those women from whom you fear disobedience, first admonish them, then refuse to share your bed with them, and then, if necessary, beat them. Then if they obey you, take no further actions against them and do not make excuses to punish them. Allah is Supremely Great and is aware of your actions.[34] |
| QXP | Men are the protectors and maintainers of women. They shall take full care of women with what they spend of their wealth. Allah has made men to excel in some areas and women to excel in some areas. Men must see to it that women are provided for, and that they are able to stand on their feet in the society. So, righteous women are obedient to Allah's Ordinances and guard their moral values even in privacy, the Values that Allah Commands to be guarded. If you experience rebellion from women, and they stand up against you, apprise them of possible consequences. Next, leave them in their resting places apart from you. And keep admonishing them with examples that they stop rebelling. If they pay heed to you, seek not a way against them. Allah is Most High, Great. |
| Maulana Ali | Men are the maintainers of women, with what Allah has made some of them to excel others and with what they spend out of their wealth. So the good women are obedient, guarding the unseen as Allah has guarded. And (as to) those on whose part you fear desertion, admonish them, and leave them alone in the beds and chastise them. So if they obey you, seek not a way against them. Surely Allah is ever Exalted, Great. |
| Free Minds | The men are to support the women by what God has gifted them over one another and for what they spend of their money. The upright women who are attentive, and keep private the personal matters for what God keeps watch over. As for those women from whom you fear a desertion, then you shall advise them, and abandon them in the bedchamber, and separate from them; if they obey you, then do not seek a way over them; God is High, Great. |
| Qaribullah | Men are the maintainers of women for that Allah has preferred in bounty one of them over another, and for that they have spent of their wealth. Righteous women are obedient, guarding in secret that which Allah has guarded. Those from whom you fear rebelliousness, admonish them and desert them in the bed and smack them (without harshness). Then, if they obey you, do not look for any way against them. Allah is High, Great. |
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| George Sale | Men shall have the pre-eminence above women, because of those advantages wherein God hath caused the one of them to excel the other, and for that which they expend of their substance in maintaining their wives. The honest women are obedient, careful in the absence of their husbands, for that God preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments, and chastise them. But if they shall be obedient unto you, seek not an occasion of quarrel against them; for God is high and great. |
| JM Rodwell | Men are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their substance for them. Virtuous women are obedient, careful, during the husband's absence, because God |
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| Asad | MEN SHALL take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter, and with what they may spend out of their possessions. And the righteous women are the truly devout ones, who guard the intimacy which God has [ordained to be] guarded. And as for those women whose ill-will you have reason to fear, admonish them [first]; then leave them alone in bed; then beat them; and if thereupon they pay you heed, do not seek to harm them. Behold, God is indeed most high, great! |
| 4:35 وان خفتم شقاق بينهما فابعثوا حكما من اهله وحكما من اهلها ان يريدا اصلاحا يوفق الله بينهما ان الله كان عليما خبيرا |
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| Transliteration | Wa-in khiftum shiqaqa baynihima faibAAathoo hakaman min ahlihi wahakaman min ahliha in yureeda islahan yuwaffiqi Allahu baynahuma inna Allaha kana AAaleeman khabeeran |
| Literal | And if you feared defiance/disobedience between them (B) so send a judge from his family and a judge from her family , if they (B) want reconciliation, God reconciliates/inspires/harmonizes between them (B), that God was/is knowledgeable, expert/experienced. |
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| Yusuf Ali | If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things. |
| Pickthal | And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware. |
| Arberry | And if you fear a breach between the two, bring forth an arbiter from his people and from her people an arbiter, if they desire to set things right; God will compose their differences; surely God is All-knowing, All-aware. |
| Shakir | And if you fear a breach between the two, then appoint judge from his people and a judge from her people; if they both desire agreement, Allah will effect harmony between them, surely Allah is Knowing, Aware. |
| Sarwar | If there appears to be discord between a wife and her husband and if they desire reconciliation choose arbiters from the families of both sides. God will bring them together; God is All-knowing and All-aware. |
| Khalifa | If a couple fears separation, you shall appoint an arbitrator from his family and an arbitrator from her family; if they decide to reconcile, GOD will help them get together. GOD is Omniscient, Cognizant. |
| Hilali/Khan | If you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is Ever AllKnower, WellAcquainted with all things. |
| H/K/Saheeh | 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]. |
| Malik | If you fear a breach of marriage between a man and his wife, appoint one arbiter from his family and another from hers; if they wish to reconcile, Allah will create a way of reconciliation between them. Allah is the Knowledgeable, Aware.[35] |
| QXP | (Families and communities must adopt a proactive approach regarding a husband and a wife in discord). If you fear a breach between a husband and wife, appoint two arbiters, one from his family and one from her family. If they decide to reconcile, Allah will help them get together. Verily, Allah is Knower, Aware. (2:228-234), (4:3), (4:19), (4:35), (4:128), (33:49), (58:1) (65:1-4). |
| Maulana Ali | And if you fear a breach between the two, appoint an arbiter from his people and an arbiter from her people. If they both desire agreement, Allah will effect harmony between them. Surely Allah is ever Knowing, Aware. |
| Free Minds | And if you fear a split between them, then send a judge from his family and a judge from hers. If they want to reconcile, then God will bring them together. God is Knowledgeable, Expert. |
| Qaribullah | If you fear a breach between them send for an arbiter from his people and an arbiter from her people. If both wish reconciliation, Allah will bring success between them. Allah is the Knower, the Aware. |
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| George Sale | And if ye fear a breach between the husband and wife, send a judge out of his family, and a judge out of her family: If they shall desire a reconciliation, God will cause them to agree; for God is knowing and wise. |
| JM Rodwell | And if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation between them; verily, God is knowing, apprised of all! |
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| Asad | And if you have reason to fear that a breach might occur between a [married] couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation. Behold, God is indeed all-knowing, aware. |
| 4:36 واعبدوا الله ولاتشركوا به شيئا وبالوالدين احسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت ايمانكم ان الله لايحب من كان مختالا فخورا |
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| Transliteration | WaoAAbudoo Allaha wala tushrikoo bihi shay-an wabialwalidayni ihsanan wabithee alqurba waalyatama waalmasakeeni waaljari thee alqurba waaljari aljunubi waalssahibi bialjanbi waibni alssabeeli wama malakat aymanukum inna Allaha la yuhibbu man kana mukhtalan fakhooran |
| Literal | And worship God and do not share/make partners with Him a thing, and with the parents a goodness, and with of the relatives, and the orphans, and the poorest of poor/poor oppressed, and the neighbour of the relations/near, and the neighbour the distant/foreign, and the companion/friend with the side (close), and the traveler/stranded traveler, and what your rights owned; that God does not love/like who was/is a conceited/arrogant, proud/arrogant. |
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| Yusuf Ali | Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;- |
| Pickthal | And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful, |
| Arberry | Serve God, and associate naught with Him. Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbour who is of kin, and to the neighbour who is a stranger, and to the companion at your side, and to the traveller, and to that your right hands own. Surely God loves not the proud and boastful |
| Shakir | And serve Allah and do not associate any thing with Him and be good to the parents and to the near of kin and the orphans and the needy and the neighbor of (your) kin and the alien neighbor, and the companion in a journey and the wayfarer and those whom your right hands possess; surely Allah does not love him who is proud, boastful; |
| Sarwar | Worship God and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, wayfarers, and your slaves. God does not love the proud and boastful ones, |
| Khalifa | You shall worship GOD alone - do not associate anything with Him. You shall regard the parents, the relatives, the orphans, the poor, the related neighbor, the unrelated neighbor, the close associate, the traveling alien, and your servants. GOD does not like the arrogant show-offs. |
| Hilali/Khan | Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful; |
| H/K/Saheeh | 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. |
| Malik | Serve Allah and do not commit shirk (associate any partner) with Him, and be good to your parents, kinfolks, orphans, the helpless, near and far neighbors who keep company with you, the travellers in need, and the slaves you own. Allah does not love those who are arrogant and boastful,[36] |
| QXP | Obey Allah and associate no partner with Him. Treat kindly your parents, relatives, The orphans, And those who have been left alone in the society. Take care of the needy, The disabled, Those whose hard earned income is insufficient to meet their needs, And those whose businesses have stalled, And those who have lost their jobs. You shall treat kindly your related neighbors, And unrelated neighbors, Companions by your side in public gatherings, Or public transportation. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition. Be nice to people who work under your care. Allah does not love the proud and boastful. |
| Maulana Ali | And serve Allah, and associate naught with Him, and be good to the parents and to the near of kin and the orphans and the needy and the neighbour of (your) kin and the alien neighbour, and the companion in the journey and the wayfarer and those whom your right hands possess. Surely Allah loves not such as are proud, boastful, |
| Free Minds | And serve God and do not set up anything with Him, and be kind to the parents, and the relatives, and the needy, and the neighbour who is of kin, and the neighbour next door, and the friend far away, and the traveller, and those who are still dependent. God does not like the arrogant, the boastful. |
| Qaribullah | Worship Allah and do not associate anything with Him. Be kind to parents and near kinsmen, to the orphans and to the needy, to your neighbor who is your kindred, and to the neighbor at your far side, and the companion at your side, and to the destitute traveler, and to that which your right hands owns. Allah does not love he who is proud and struts, |
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| George Sale | Serve God, and associate no creature with him; and shew kindness unto parents, and relations, and orphans, and the poor, and your neighbour who is of kin to you, and also your neighbour who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; |
| JM Rodwell | Worship God, and join not aught with Him in worship. Be good to parents, and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right ha |
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| Asad | AND WORSHIP God [alone], and do not ascribe divinity, in any way, to aught beside Him. And do good unto your parents, and near of kin, and unto orphans, and the needy, and the neighbour from among your own people, and the neighbour who is a stranger, and the friend by your side, and the wayfarer, and those whom you rightfully possess. Verily, God does not love any of those who, full of self-conceit, act in a boastful manner; |
| 4:37 الذين يبخلون ويامرون الناس بالبخل ويكتمون مااتاهم الله من فضله واعتدنا للكافرين عذابا مهينا |
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| Transliteration | Allatheena yabkhaloona waya/muroona alnnasa bialbukhli wayaktumoona ma atahumu Allahu min fadlihi waaAAtadna lilkafireena AAathaban muheenan |
| Literal | Those who are being stingy/miser, and order/command the people with the stinginess/miserliness and they hide/conceal what God gave them from His grace/favour/blessing, and We prepared to the disbelievers a despised torture. |
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| Yusuf Ali | (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;- |
| Pickthal | Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom; |
| Arberry | such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. We have prepared for the unbelievers a humbling chastisement, |
| Shakir | Those who are niggardly and bid people to be niggardly and hide what Allah has given them out of His grace; and We have prepared for the unbelievers a disgraceful chastisement. |
| Sarwar | the stingy ones who try to make others stingy or those who hide the favors that God has bestowed on them. We have prepared a humiliating torment for the disbelievers, |
| Khalifa | The ones who are stingy, exhort the people to be stingy, and conceal what GOD has bestowed upon them from His bounties. We have prepared for the disbelievers a shameful retribution. |
| Hilali/Khan | Those who are miserly and enjoin miserliness on other men and hide what Allah has bestowed upon them of His Bounties. And We have prepared for the disbelievers a disgraceful torment. |
| H/K/Saheeh | 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 |
| Malik | who are themselves stingy and enjoin others to be stingy, who hide the bounties which Allah has bestowed on them. For such unbelievers We have prepared a disgraceful punishment.[37] |
| QXP | Those who are stingy and advise others to be stingy, and hide what Allah has given them of His Bounty, for such ungrateful disbelievers We have prepared a humiliating punishment. |
| Maulana Ali | Who are niggardly and bid people to be niggardly and hide that which Allah has given them out of his grace. And We have prepared for the disbelievers an abasing chastisement -- |
| Free Minds | Those who are stingy and order the people to stinginess, and they conceal what God has given them from His bounty. We have prepared for these disbelievers a painful retribution. |
| Qaribullah | (or) those who are greedy and order other people to be greedy, who themselves conceal the bounty that Allah has given them. And We have prepared a humiliating punishment for the unbelievers. |
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| George Sale | for God loveth not the proud or vainglorious, who are covetous, and recommend covetousness unto men, and conceal that which God of his bounty hath given them, -- we have prepared a shameful punishment for the unbelievers; - |
| JM Rodwell | Who are niggardly themselves, and bid others be niggards, and hide away what God of his bounty hath given them. We have made ready a shameful chastisement for the unbelievers, |
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| Asad | [nor] those who are niggardly, and bid others to be niggardly, and conceal whatever God has bestowed upon them out of His bounty; and so We have readied shameful suffering for all who thus deny the truth. |
| 4:38 والذين ينفقون اموالهم رئاء الناس ولايؤمنون بالله ولاباليوم الاخر ومن يكن الشيطان له قرينا فساء قرينا |
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| Transliteration | Waallatheena yunfiqoona amwalahum ri-aa alnnasi wala yu/minoona biAllahi wala bialyawmi al-akhiri waman yakuni alshshaytanu lahu qareenan fasaa qareenan |
| Literal | Those who spend their properties/wealths showing off/pretending/appearing (to) the people, and do not believe with God, and nor with the Day the Last/Resurrection Day, and who the devil is for him a companion , so he was/is a bad/evil companion. |
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| Yusuf Ali | Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is! |
| Pickthal | And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he. |
| Arberry | and such as expend of their substance to show off to men, and believe not in God and the Last Day. Whosoever has Satan for a comrade, an evil comrade is he. |
| Shakir | And those who spend their property (in alms) to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he! |
| Sarwar | those who spend their property out of a desire to show off and not because of their belief in God and the Day of Judgment, and (lastly) those who choose Satan for a friend; what an evil friend! |
| Khalifa | They give money to charity only to show off, while disbelieving in GOD and the Last Day. If one's companion is the devil, that is the worst companion. |
| Hilali/Khan | And (also) those who spend of their substance to be seen of men, and believe not in Allah and the Last Day (they are the friends of Shaitan (Satan)), and whoever takes Shaitan (Satan) as an intimate; then what a dreadful intimate he has! |
| H/K/Saheeh | 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. |
| Malik | Similarly, Allah does not like those who spend their wealth to show off to the people, believing neither in Allah nor in the Last Day. In fact the one who chooses Satan as his companion has chosen a very evil companion![38] |
| QXP | They give money to charity only to show off, and do not believe in Allah and the Last Day. Such people have taken Satan, their selfish desire, as their intimate companion. What a terrible companion indeed! |
| Maulana Ali | And those who spend their wealth to be seen of men and believe not in Allah nor in the Last Day. And as for him whose companion is the devil, an evil companion is he! |
| Free Minds | And those who spend their money to show-off to the people, and they do not believe in God or the Last Day. And whoever has the devil as his companion, then what a miserable companion! |
| Qaribullah | And those who spend their wealth to showoff to people and neither believe in Allah nor in the Last Day. Whosoever has satan for a companion, he is an evil companion. |
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| George Sale | and who bestow their wealth in charity to be observed of men, and believe not in God, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he! |
| JM Rodwell | And for those who bestow their substance in alms to be seen of men, and believe not in God and in the last day. Whoever hath Satan for his companion, an evil companion hath he! |
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| Asad | And [God does not love] those who spend their possessions on others [only] to be seen and praised by men, the while they believe neither in God nor in the Last Day; and he who has Satan for a soul-mate, how evil a soul-mate has he! |
| 4:39 وماذا عليهم لو امنوا بالله واليوم الاخر وانفقوا مما رزقهم الله وكان الله بهم عليما |
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| Transliteration | Wamatha AAalayhim law amanoo biAllahi waalyawmi al-akhiri waanfaqoo mimma razaqahumu Allahu wakana Allahu bihim AAaleeman |
| Literal | And what (is) on them if they believed with God, and the Day the Last/Resurrection Day, and they spent from what God provided for them, and God was/is with them knowledgeable. |
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| Yusuf Ali | And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them. |
| Pickthal | What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them (and all they do)? |
| Arberry | Why, what would it harm them, if they believed in God and the Last Day, and expended of that God has provided them? God knows them. |
| Shakir | And what (harm) would it have done them if they had believed in Allah and the last day and spent (benevolently) of what Allah had given them? And Allah knows them. |
| Sarwar | How could it have harmed them if they had believed in God and the Last Day and spent their property for the cause of God? God knows them very well. |
| Khalifa | Why do they not believe in GOD and the Last Day, and give from GOD's provisions to them? GOD is fully aware of them. |
| Hilali/Khan | And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance? And Allah is Ever AllKnower of them. |
| H/K/Saheeh | 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. |
| Malik | What harm would they have suffered if they had believed in Allah and the Last Day and spent in charity out of what Allah had given them? Allah Knows them all.[39] |
| QXP | What have they to fear if they believe in Allah and the Last Day and spend of what Allah has given them? Allah is ever Aware of them. |
| Maulana Ali | And what (harm) would it do them if they believe in Allah and the Last Day and spend of that which Allah has given them? And Allah is ever Knower of them. |
| Free Minds | What would bother them if they believed in God and the Last Day and spent from God's provisions? God is aware of them. |
| Qaribullah | What (harm) could befall them if they believed in Allah and the Last Day and spent of what Allah provided them with? Allah is Knowledgeable of them all. |
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| George Sale | And what harm would befall them if they should believe in God, and the last day, and give alms out of that which God hath bestowed on them? Since God knoweth them who do this. |
| JM Rodwell | But what blessedness would be theirs, if they should believe in God and in the last day, and bestow alms out of what God hath vouchsafed them; for God taketh knowledge of them! |
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| Asad | And what would they have to fear if they would but believe in God and the Last Day, and spend [in His way] out of what God has granted them as sustenance - since God has indeed full knowledge of them? |
| 4:40 ان الله لايظلم مثقال ذرة وان تك حسنة يضاعفها ويؤت من لدنه اجرا عظيما |
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| Transliteration | Inna Allaha la yathlimu mithqala tharratin wa-in taku hasanatan yudaAAifha wayu/ti min ladunhu ajran AAatheeman |
| Literal | That God does not cause injustice/oppress a weight/smallest particle, and if (it) be a goodness, He doubles it, and gives from at Him a great reward.54 |
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| Yusuf Ali | Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward. |
| Pickthal | Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward. |
| Arberry | Surely God shall not wrong so much as the weight of an ant; and if it be a good deed He will double it, and give from Himself a mighty wage. |
| Shakir | Surely Allah does not do injustice to the weight of an atom, and if it is a good deed He multiplies it and gives from Himself a great reward. |
| Sarwar | God does not do even an atom's weight of injustice. A good deed is multiplied by God and richly rewarded. |
| Khalifa | GOD does not inflict an atom's weight of injustice. On the contrary, He multiplies the reward manifold for the righteous work, and grants from Him a great recompense. |
| Hilali/Khan | Surely! Allah wrongs not even of the weight of an atom (or a small ant), but if there is any good (done), He doubles it, and gives from Him a great reward. |
| H/K/Saheeh | 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. |
| Malik | Rest assured that Allah does not wrong anyone even by an atom’s weight. If someone does a good deed He increases it many fold and also gives an extra great reward on His own.[40] |
| QXP | Allah wrongs not anyone even the weight of an atom; and He multiplies a good deed, and from His Own Presence grants a great reward. |
| Maulana Ali | Surely Allah wrongs not the weight of an atom; and if it is a good deed, He multiplies it and gives from Himself a great reward. |
| Free Minds | Indeed, God does not wrong an atom's weight; and if it is good He will double it. And He grants from Himself a great reward. |
| Qaribullah | Surely, Allah shall not harm so much as the weight of an atom, and if it is a good deed He will double it, and give from His Own a great wage. |
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| George Sale | Verily God will not wrong any one even the weight of an ant: And if it be a good action, he will double it, and will recompense it in his sight with a great reward. |
| JM Rodwell | God truly will not wrong any one of the weight of a mote; and if there be any good deed, he will repay it doubly; and from his presence shall be given a great recompense. |
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| Asad | Verily, God does not wrong [anyone] by as much as an atom's weight; and if there be a good deed, He will multiply it, and will bestow out of His grace a mighty reward. |
| 4:41 فكيف اذا جئنا من كل امة بشهيد وجئنا بك على هؤلاء شهيدا |
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| Transliteration | Fakayfa itha ji/na min kulli ommatin bishaheedin waji/na bika AAala haola-i shaheedan |
| Literal | So how if We came from every nation/generation with an honest witness and We came with you (S/M) on those a witness? |
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| Yusuf Ali | How then if We brought from each people a witness, and We brought thee as a witness against these people! |
| Pickthal | But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muhammad) a witness against these? |
| Arberry | How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those? |
| Shakir | How will it be, then, when We bring from every people a witness and bring you as a witness against these? |
| Sarwar | How will it be when We call for a witness from every nation and have you, (Muhammad), testify against them all?. |
| Khalifa | Thus, when the day (of judgment) comes, we will call upon a witness from each community, and you (the messenger) will serve as a witness among these people. |
| Hilali/Khan | How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad SAW) as a witness against these people? |
| H/K/Saheeh | So how [will it be] when We bring from every nation a witness and we bring you, [O Muúammad] against these [people] as a witness? |
| Malik | Just imagine how they will feel when We shall bring a witness from every nation and call upon you , O Muhammad, to testify against them?[41] |
| QXP | How will it be with them when (on the Resurrection Day) We bring of every community a witness, their Prophet (10:47), and We bring you (O Messenger), a witness against these, of your community? (2:143). |
| Maulana Ali | But how will it be when We bring from every people a witness and bring thee as a witness against these? |
| Free Minds | How is it then when We bring forth from every nation a witness, and bring you as a witness over these? |
| Qaribullah | How then shall it be when We bring forward from every nation a witness, and bring you (Prophet Muhammad) to witness against those! |
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| George Sale | How will it be with the unbelievers, when we shall bring a witness out of each nation against itself, and shall bring thee, O Mohammed, a witness against these people? |
| JM Rodwell | How! when we shall bring up against them witnesses from all peoples, and when we shall bring thee up as witness against these? |
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| Asad | How, then, [will the sinners fare on Judgment Day,] when We shall bring forward witnesses from within every community, and bring thee [O Prophet] as witness against them? |
| 4:42 يومئذ يود الذين كفروا وعصوا الرسول لو تسوى بهم الارض ولايكتمون الله حديثا |
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| Transliteration | Yawma-ithin yawaddu allatheena kafaroo waAAasawoo alrrasoola law tusawwa bihimu al-ardu wala yaktumoona Allaha hadeethan |
| Literal | That day those who disbelieved and disobeyed the messenger if the earth/Planet Earth be straightened with them, and they do not hide/conceal (from) God an information/speech. |
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| Yusuf Ali | On that day those who reject Faith and disobey the messenger will wish that the earth Were made one with them: But never will they hide a single fact from Allah! |
| Pickthal | On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah. |
| Arberry | Upon that day the unbelievers, those who have disobeyed the Messenger, will wish that the earth might be levelled with them; and they will not conceal from God one tiding. |
| Shakir | On that day will those who disbelieve and disobey the Messenger desire that the earth were levelled with them, and they shall not hide any word from Allah. |
| Sarwar | At that time the disbelievers who disobeyed the Messenger will wish that they could be turned into dust and they will be able to hide nothing from God. |
| Khalifa | On that day, those who disbelieved and disobeyed the messenger will wish that they were level with the ground; not a single utterance will they be able to hide from GOD. |
| Hilali/Khan | On that day those who disbelieved and disobeyed the Messenger (Muhammad SAW) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah. |
| H/K/Saheeh | 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. |
| Malik | On that Day (the Day of Judgment) those who rejected faith and disobeyed the Messenger will wish that they were levelled with earth; for they will not be able to hide a single word from Allah![42] |
| QXP | On that Day, those who denied the Truth and paid no heed to the Messenger will wish that they were level with the ground. But not a single utterance or event could they hide from Allah. |
| Maulana Ali | On that day will those who disbelieved and disobeyed the Messenger desire that the earth were levelled with them. And they can hide no fact from Allah. |
| Free Minds | On that Day those who rejected and disobeyed the messenger will wish that the Earth would swallow them; but they cannot hide anything said from God. |
| Qaribullah | On that Day those who disbelieved, and have disobeyed the Messenger (Muhammad) will wish that the earth might be leveled with them, and they will not conceal a statement from Allah. |
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| George Sale | In that day they who have not believed, and have rebelled against the Apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from God. |
| JM Rodwell | On that day they who were Infidels and rebelled against the prophet, shall wish that the earth were levelled with them! But nothing shall they hide from God. |
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| Asad | Those who were bent on denying the truth and paid no heed to the Apostle will on that Day wish that the earth would swallow them: but they shall not [be able to] conceal from God anything that has happened. |
| 4:43 ياايها الذين امنوا لاتقربوا الصلاة وانتم سكارى حتى تعلموا ماتقولون ولاجنبا الا عابري سبيل حتى تغتسلوا وان كنتم مرضى او على سفر او جاء احد منكم من الغائط او لامستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا فامسحوا بوجوهكم وايديكم ان الله كان عفوا غفورا |
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| Transliteration | Ya ayyuha allatheena amanoo la taqraboo alssalata waantum sukara hatta taAAlamoo ma taqooloona wala junuban illa AAabiree sabeelin hatta taghtasiloo wa-in kuntum marda aw AAala safarin aw jaa ahadun minkum mina algha-iti aw lamastumu alnnisaa falam tajidoo maan fatayammamoo saAAeedan tayyiban faimsahoo biwujoohikum waaydeekum inna Allaha kana AAafuwwan ghafooran |
| Literal | You, you those who believed, do not approach the prayers and you are intoxicated , until you know what you are saying, and nor distant from God/impure , except crossing a road/way, until you wash yourselves with water , and if you were sick/diseased or on a long distance travel, or any of you came from the safe and hidden depression in ground used for human discharge (toilet) or you touched repeatedly/touched and felt repeatedly (could mean: had intercourse with) the women, so you did not find water, so wipe your hands and face with dust , pure/good dust, so wipe with your faces and your hands, that God was/is often forgiving/pardoning, forgiving. |
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| Yusuf Ali | O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again. |
| Pickthal | O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving. |
| Arberry | O believers, draw not near to prayer when you are drunken until you know what you are saying, or defiled -- unless you are traversing a way -- until you have washed yourselves; but if you are sick, or on a journey, or if any of you comes from the privy, or you have touched women, and you can find no water, then have recourse to wholesome dust and wipe your faces and your hands; God is All-pardoning, All-forgiving. |
| Shakir | O you who believe! do not go near prayer when you are Intoxicated until you know (well) what you say, nor when you are under an obligation to perform a bath-- unless (you are) travelling on the road-- until you have washed yourselves; and if you are sick, or on a journey, or one of you come from the privy or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands; surely Allah is Pardoning, Forgiving. |
| Sarwar | Believers, do not pray when you are drunk, but, instead, wait until you can understand what you say. Also, do not pray when you have experienced a seminal discharge until after you have taken a bath, unless you are on a journey. If, while sick or on a journey, you can find no water after having defecated or after having had carnal relations, perform tayammum by touching your palms on the pure earth and wipe the (upper part of) your face and the backs of your hands. God is Gracious and All-forgiving. |
| Khalifa | O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, so that you know what you are saying. Nor after sexual orgasm without bathing, unless you are on the road, traveling; if you are ill or traveling, or you had urinary or fecal-related excretion (such as gas), or contacted the women (sexually), and you cannot find water, you shall observe Tayammum (dry ablution) by touching clean dry soil, then wiping your faces and hands therewith. GOD is Pardoner, Forgiver. |
| Hilali/Khan | O you who believe! Approach not AsSalat (the prayer) when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of Janaba, (i.e. in a state of sexual impurity and have not yet taken a bath) except when travelling on the road (without enough water, or just passing through a mosque), till you wash your whole body. And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allah is Ever OftPardoning, OftForgiving. |
| H/K/Saheeh | 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. |
| Malik | O believers! Do not offer your Salah when you are drunk until you know what you are saying; nor after seminal emission, except when you are travelling, unless you wash your whole body. If you are sick, or on a journey, or one of you has used the toilet, or has had contact with women (sexual relation with wives) and can find no water, then make Tayammum: take some clean earth and rub your faces and hands with it. Allah is Lenient, Forgiving.[43] |
| QXP | (Those who attain belief shall promptly establish the Divine System in the community, and the Masjid would assume the role of the community center. The believers will assemble in the Masjid for prayer, and to address social welfare and community action). O You who have chosen to be graced with belief! Join not the Salat congregation if your mind is beclouded for any reason, until you understand what you utter, else you might say senseless words that disturb the assembly. Physical cleanliness contributes to moral purity. So, take a bath after ceremonial impurity. If you are traveling, or are ill, or coming from the privy, and cannot find water, take a little clean sand or earth and lightly rub your faces and hands, before entering the Masjid. (This will help you prepare psychologically for the assembly (5:6)). Allah pardons and absolves your imperfections. |
| Maulana Ali | O you who believe, go not near prayer when you are intoxicated till you know what you say, nor after sexual intercourse -- except that you are merely passing by -- until you have bathed. And if you are sick or on a journey, or one of you come from the privy, or you have touched the women, and you cannot find water, betake yourselves to pure earth, then wipe your faces and your hands. Surely Allah is ever Pardoning, Forgiving. |
| Free Minds | O you who believe, do not come near the contact-method while you are drunk, until you know what you are saying. Nor if you have had intercourse, unless travelling, until you bathe. And if you are ill, or traveling, or one of you has excreted feces, or you had sexual contact with the women, and could not find water: then you shall make ablution with clean soil by wiping your faces and hands. God is Pardoning, Forgiving. |
| Qaribullah | Believers, do not come close to prayer when you are drunk, until you know what you are saying, nor when you are in a state of impurity, unless you are crossing through the way (prayer area) until you have bathed yourselves. If you are ill or on a journey, or if any of you comes from the toilet or you have touched women, and you cannot find water, so touch pure dust and wipe your faces and your hands. Allah is the Pardoner, the Forgiver. |
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| George Sale | O true believer , come not to prayer when ye are drunk, until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick, or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith; for God is merciful and inclined to forgive. |
| JM Rodwell | O ye true believers, come not to prayer when ye are drunken, but wait till ye can understand what ye utter; nor when ye are polluted, unless ye be travelling on the road, until ye have washed you. If ye be sick, or on a journey, or have come from the uncle |
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| Asad | O YOU who have attained to faith! Do not attempt to pray while you are in a state of drunkenness, [but wait] until you know what you are saying; nor yet [while you are] in a state requiring total ablution, until you have bathed - except if you are travelling [and are unable to do so]. But if you are ill, or are travelling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water - then take resort to pure dust, passing [therewith] lightly over your face and your hands. Behold, God is indeed an absolver of sins, much-forgiving. |
| 4:44 الم تراالى الذين اوتوا نصيبا من الكتاب يشترون الضلالة ويريدون ان تضلوا السبيل |
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| Transliteration | Alam tara ila allatheena ootoo naseeban mina alkitabi yashtaroona alddalalata wayureedoona an tadilloo alssabeela |
| Literal | Did you not see to those who were given a share from The Book , they buy/volunteer the misguidance and they want that you (also) be misguided (from) the way? |
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| Yusuf Ali | Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path. |
| Pickthal | Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way? |
| Arberry | Hast thou not regarded those who were given a share of the Book purchasing error, and desiring that you should also err from the way? |
| Shakir | Have you not considered those to whom a portion of the Book has been given? They buy error and desire that you should go astray from the way. |
| Sarwar | Have you seen those who had received a portion of the Book trade misguidance and try to make you, too, go astray?. |
| Khalifa | Have you noted those who received a portion of the scripture, and how they choose to stray, and wish that you stray from the path? |
| Hilali/Khan | Have you not seen those who were given a portion of the book (the Jews), purchasing the wrong path, and wish that you should go astray from the Right Path. |
| H/K/Saheeh | 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? |
| Malik | Have you not considered the case of those to whom a portion of the Book was given? They purchased error for themselves and wish to see you lose the Right Way.[44] |
| QXP | Have you noted those who were given a portion of the Scripture but they purchased error for petty gains. (They fell for man-made books). They desire that you do the same and thus stray from the Right Path. |
| Maulana Ali | Seest thou not those to whom a portion of the Book was given? They buy error and desire to make you err from the (right) way. |
| Free Minds | Did you not see those who have been given a portion of the Scripture? They purchased straying, and they want you to stray from the path. |
| Qaribullah | Have you not seen those to whom a portion of the Book was given purchasing error and wishing that you should err from the Path? |
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| George Sale | Hast thou not observed those unto whom part of the scripture was delivered? They sell error, and desire that ye may wander from the right way; |
| JM Rodwell | Hast thou not remarked those to whom a part of the Scriptures hath been given? Vendors are they of error, and are desirous that ye go astray from the way. |
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| Asad | ART THOU NOT aware of those who, having been granted their share of the divine writ, now barter it away for error, and want you [too] to lose your way? |
| 4:45 والله اعلم باعدائكم وكفى بالله وليا وكفى بالله نصيرا |
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| Transliteration | WaAllahu aAAlamu bi-aAAda-ikum wakafa biAllahi waliyyan wakafa biAllahi naseeran |
| Literal | And God (is) more knowing with (about) your enemies, and enough/sufficient with God (as) a guardian and enough/sufficient with God (as) a victorior/savior . |
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| Yusuf Ali | But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper. |
| Pickthal | Allah knoweth best (who are) your enemies. Allah is sufficient as a Guardian, and Allah is sufficient as a Supporter. |
| Arberry | God knows well your enemies; God suffices as a protector, God suffices as a helper. |
| Shakir | And Allah best knows your enemies; and Allah suffices as a Guardian, and Allah suffices as a Helper. |
| Sarwar | God knows who are your enemies. You need to have no guardian or helper other than God. |
| Khalifa | GOD knows best who your enemies are. GOD is the only Lord and Master. GOD is the only Supporter. |
| Hilali/Khan | Allah has full knowledge of your enemies, and Allah is Sufficient as a Walee (Protector), and Allah is Sufficient as a Helper. |
| H/K/Saheeh | And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper. |
| Malik | Allah knows your enemies very well. Sufficient is Allah to protect you, and Sufficient is Allah to help you.[45] |
| QXP | Allah knows your enemies. (He shows you the Way to protect and help yourselves). As such, Allah is Sufficient as a Protecting Friend and Allah is Sufficient as a Helper. |
| Maulana Ali | And Allah best knows your enemies. And Allah is sufficient as a Friend and Allah is sufficient as a Helper. |
| Free Minds | God is fully aware of your enemies; and God is enough as a supporter, and God is enough as a victor. |
| Qaribullah | But Allah knows best your enemies. It is sufficient that Allah is the Guardian, and it is sufficient that Allah is the Helper. |
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| George Sale | but God well knoweth your enemies. God is a sufficient patron, and God is a sufficient helper. |
| JM Rodwell | But God knoweth your enemies; and God is a sufficient patron, and God is a sufficient helper! |
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| Asad | But God knows best who are your enemies: and none can befriend as God does, and none can give succour as God does. |
| 4:46 من الذين هادوا يحرفون الكلم عن مواضعه ويقولون سمعنا وعصينا واسمع غير مسمع وراعنا ليا بالسنتهم وطعنا في الدين ولو انهم قالوا سمعنا واطعنا واسمع وانظرنا لكان خيرا لهم واقوم ولكن لعنهم الله بكفرهم فلا يؤمنون الا قليلا |
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| Transliteration | Mina allatheena hadoo yuharrifoona alkalima AAan mawadiAAihi wayaqooloona samiAAna waAAasayna waismaAA ghayra musmaAAin waraAAina layyan bi-alsinatihim wataAAnan fee alddeeni walaw annahum qaloo samiAAna waataAAna waismaAA waonthurna lakana khayran lahum waaqwama walakin laAAanahumu Allahu bikufrihim fala yu/minoona illa qaleelan |
| Literal | From those who repented/guided/Jews, they alter the words/expressions from its places, and they say: "We heard/listened and we disobeyed." And hear/listen not making others hear, and: "Observe us ."Distortion with their tongues/languages and defaming in the religion, and if that they said: "We heard/listened and we obeyed and hear/listen and give us time/delay us ." (It) would have been best for them and more just/direct, and but God cursed them, with their disbelief, so they do not believe, except (for a) few. (NOTE: IN HEBREW MEANS `OUR EVIL ONE'), |
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| Yusuf Ali | Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe. |
| Pickthal | Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey: hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few. |
| Arberry | Some of the Jews pervert words from their meanings saying, 'We have heard and we disobey' and 'Hear, and be thou not given to hear' and 'Observe us,' twisting with their tongues and traducing religion. If they had said, 'We have heard and obey' and 'Hear' and 'Regard us,' it would have been better for them, and more upright; but God has cursed them for their unbelief so they believe not except a few. |
| Shakir | Of those who are Jews (there are those who) alter words from their places and say: We have heard and we disobey and: Hear, may you not be made to hear! and: Raina, distorting (the word) with their tongues and taunting about religion; and if they had said (instead): We have heard and we obey, and hearken, and unzurna it would have been better for them and more upright; but Allah has cursed them on account of their unbelief, so they do not believe but a little. |
| Sarwar | Some Jews take certain words out of context and by twisting their tongues to make a jest out of the true religion, say, "We heard and (in our hearts ) disobeyed. (Muhammad) ra`ina (be kind to us) but they intend thereby (the meaning in their own language): "Listen! May God turn you deaf." They should have said, "We heard and obeyed. (Muhammad) listen and consider our question." This would have been better for them and more righteous. God has condemned them for their disbelief, thus, no one, except a few among them, will have faith. |
| Khalifa | Among those who are Jewish, some distort the words beyond the truth, and they say, "We hear, but we disobey," and "Your words are falling on deaf ears," and "Raa'ena (be our shepherd)," as they twist their tongues to mock the religion. Had they said, "We hear, and we obey," and "We hear you," and "Unzurna (watch over us)," it would have been better for them, and more righteous. Instead, they have incurred condemnation from GOD due to their disbelief. Consequently, the majority of them cannot believe. |
| Hilali/Khan | Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word (O Muhammad SAW ) and disobey," and "Hear and let you (O Muhammad SAW) hear nothing." And Raina with a twist of their tongues and as a mockery of the religion (Islam). And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper, but Allah has cursed them for their disbelief, so they believe not except a few. |
| H/K/Saheeh | 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 "Raina," 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. |
| Malik | Among the Jews there are some who take the words out of their context and utter them with a twist of their tongues to slander the true Deen (faith) and say: "We hear and we disobey;" and "Hear, may you (O Muhammad) hear nothing!" And "Ra'ina" (an ambiguous word meaning: "listen, may you become deaf," or "our shepherd," or "in judeo-Arabic language conveying the sense of "our evil one"). If only they had said: "We hear and we obey;" and "Hear us;" and "Unzurna ("look upon us," or " pay attention to us"): it would have been better for them and more proper. Due to all this Allah has cursed them for their unbelief. In fact with the exception of a few, they have no faith.[46] |
| QXP | Some of those who are Jews, distort words to give a different meaning. They say, "We hear and disobey," and "Your words are falling on deaf ears," and "Be our shepherd," and they twist their tongues to mock the DEEN. It would have been better and more upright for them to say, "We hear and obey," and "We hear you," and "Please watch over us and guide us." Instead, they have incurred deprivation from the Grace of Allah due to their denial of the Truth. Few of them will embrace belief. |
| Maulana Ali | Some of those who are Jews alter words from their places and say, We have heard and we disobey; and (say), Hear without being made to hear, and (say), Raina, distorting with their tongues and slandering religion. And if they had said, We hear and we obey, and hearken, and unzurna, it would have been better for them and more upright; but Allah has cursed them on account of their disbelief, so they believe not but a little. |
| Free Minds | From amongst the Jews there are those who take the words out of context, and they Say: "We hear and disobey, and listen but let not any listen, and shepherd us," in a twisting of their tongues and as a mockery of the system! And had they said: "We hear and obey, and listen, and watch over us," it would have been better for them and more upright; but God has cursed them for their disbelief, they do not believe except very little. |
| Qaribullah | Some Jews tampered with the words (altering) their places saying: 'We have heard and we disobey, ' and 'Hear, without hearing, ' and 'Observe us (Ra'ina, in Hebrew means evil) ', twisting with their tongues traducing religion. But if they had said: 'We have heard and obey, ' and 'Hear, ' and 'Regard us, ' it would have been better for them, and more upright; but Allah has cursed them for their disbelief, so they do not believe, except a few. |
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| George Sale | Of the Jews there are some who pervert words from their places; and say, we have heard, and have disobeyed; and do thou hear without understanding our meaning, and look upon us: Perplexing with their tongues, and reviling the true religion. But if they had said, we have heard, and do obey; and do thou hear, and regard us: Certainly it were better for them, and more right. But God hath cursed them by reason of their infidelity; therefore a few of them only shall believe. |
| JM Rodwell | Among the Jews are those who displace the words of their Scriptures, and say, "We have heard, and we have not obeyed. Hear thou, but as one that heareth not; and LOOK AT US;" perplexing with their tongues, and wounding the Faith by their revilings. But if |
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| Asad | Among those of the Jewish faith there are some who distort the meaning of the [revealed] words, taking them out of their context and saying, [as it were,] "We have heard, but we disobey," and, "Hear without hearkening," and, "Hearken thou unto us, (O Muhammad)" - thus making a play with their tongues, and implying that the [true] Faith is false. And had they but said, "We have heard, and we pay heed," and "Hear [us], and have patience with us," it would indeed have been for their own good, and more upright: but God has rejected them because of their refusal to acknowledge the truth - for it is in but few things that they believe. |
| 4:47 ياايها الذين اوتوا الكتاب امنوا بما نزلنا مصدقا لما معكم من قبل ان نطمس وجوها فنردها على ادبارها او نلعنهم كما لعنا اصحاب السبت وكان امر الله مفعولا |
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| Transliteration | Ya ayyuha allatheena ootoo alkitaba aminoo bima nazzalna musaddiqan lima maAAakum min qabli an natmisa wujoohan fanaruddaha AAala adbariha aw nalAAanahum kama laAAanna as-haba alssabti wakana amru Allahi mafAAoolan |
| Literal | You, you those who were given The Book , believe with what We descended, confirming to what (is) with you (P) from before that We efface/wipe out faces, so We return it on its backs or We curse/humiliate them as We cursed/humiliated the owners of the Saturday/Sabbath, and God's order/command is/was done. |
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| Yusuf Ali | O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out. |
| Pickthal | O ye unto whom the Scripture hath been given! Believe in what We have revealed confirming that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath-breakers (of old time). The commandment of Allah is always executed. |
| Arberry | You who have been given the Book, believe in what We have sent down, confirming what is with you, before We obliterate faces, and turn them upon their backs, or curse them as We cursed the Sabbath-men, and God's command is done. |
| Shakir | O you who have been given the Book! believe that which We have revealed, verifying what you have, before We alter faces then turn them on their backs, or curse them as We cursed the violaters of the Sabbath, and the command of Allah shall be executed. |
| Sarwar | People of the Book, have faith in the Quran that We have revealed to confirm your Book, before certain faces are changed and turned back. We shall condemn them as We did the people of the Sabbath about whom God's decree had decisively been ordained. |
| Khalifa | O you who received the scripture, you shall believe in what we reveal herein, confirming what you have, before we banish certain faces to exile, or condemn them as we condemned those who desecrated the Sabbath. GOD's command is done. |
| Hilali/Khan | O you who have been given the Scripture (Jews and Christians)! Believe in what We have revealed (to Muhammad SAW) confirming what is (already) with you, before We efface faces (by making them like the back of necks; without nose, mouth, eyes, etc.) and turn them hindwards, or curse them as We cursed the Sabbathbreakers. And the Commandment of Allah is always executed. |
| H/K/Saheeh | O you who were given the Scripture, believe in what We have sent down [to Muúammad], 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. |
| Malik | O people of the Book (Jews and Christians)! Believe in what We have now revealed (The Qur'an), confirming your own scriptures, before We obliterate your faces and turn them backward, or lay Our curse on you as We laid Our curse on the Sabbath- breakers: and remember that Allah’s command is always executed.[47] |
| QXP | O You unto whom the Scripture was given! Reflect and believe in what We have revealed, that confirms the truth that you already possess, lest We efface your hopes and bring them to an end. Just as We rejected those people who broke the Sabbath. (You will lose your identity by getting scattered in the earth). Allah's Command is always done. |
| Maulana Ali | O you who have been given the Book, believe in what we have revealed, verifying that which you have, before We destroy the leaders and turn them on their backs, or curse them as We cursed the Sabbath-breakers. And the command of Allah is ever executed. |
| Free Minds | O you who have received the Scripture, believe in what We have sent down authenticating what is with you, before We cast down faces and turn them on their backs or curse them as the people of the Sabbath were cursed. And God's will is always done. |
| Qaribullah | You, to whom the Book was given, believe in that which We have sent down confirming that which you have, before We obliterate faces and turn them on their backs, or curse them as We cursed the people of the Sabbath. And the command of Allah is done. |
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| George Sale | O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof; or curse them, as we cursed those who transgressed on the sabbath day; and the command of God was fulfilled. |
| JM Rodwell | O ye to whom the Scriptures have been given! believe in what we have sent down confirmatory of the Scripture which is in your hands, ere we efface your features, and twist your head round backward, or curse you as we cursed the sabbath-breakers: and the co |
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| Asad | O you who have been granted revelation [aforetime]! Believe in what We have [now] bestowed from on high in confirmation of whatever [of the truth] you already possess, lest We efface your hopes and bring them to an end - just as We rejected those people who broke the Sabbath: for God's will is always done. |
| 4:48 ان الله لايغفر ان يشرك به ويغفر مادون ذلك لمن يشاء ومن يشرك بالله فقد افترى اثما عظيما |
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| Transliteration | Inna Allaha la yaghfiru an yushraka bihi wayaghfiru ma doona thalika liman yashao waman yushrik biAllahi faqadi iftara ithman AAatheeman |
| Literal | That God does not forgive that to be shared with Him, and He forgives what (is) other than that, to who He wills/wants, and who shares with God, so he fabricated a great sin/crime. |
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| Yusuf Ali | Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed. |
| Pickthal | Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin. |
| Arberry | God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has indeed forged a mighty sin. |
| Shakir | Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with Allah, he devises indeed a great sin. |
| Sarwar | God does not forgive the sin of considering others equal to Him, but He may choose to forgive other sins. Whoever believes in other gods besides Him has indulged in a great sin. |
| Khalifa | GOD does not forgive idolatry, but He forgives lesser offenses for whomever He wills. Anyone who sets up idols beside GOD, has forged a horrendous offense. |
| Hilali/Khan | Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases, and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin. |
| H/K/Saheeh | 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. |
| Malik | Surely Allah does not forgive shirk (associating any partner with Him); and may forgive sins other than that if He so pleases. This is because one who commits shirk with Allah, does indeed invent a great sinful lie.[48] |
| QXP | Allah is the Sovereign in the Universe. Whoever ascribes partners to Allah, or divinity to any of His creation, has indeed invented a tremendous sin. Allah will forgive any transgression but SHIRK. Included in this category are those who worship their own desire (45:23), those who indulge in human worship and in sectarianism (30:31), (42:21), and those who follow man-made books in lieu of the Book of Allah (6:122), (6:137), and those who claim or believe in Revelation after the Qur'an, in any form, including claims of attaining Divine knowledge through mystical experience (6:62), (7:173), (7:191). And those who uphold Trinity (4:171), (5:72-73.) And those who claim that God has a son, and those who follow their religious leaders (9:31) Such people fall from the high station of humanity. Worshiping any entity other than Allah, sinks the human "Self" down to subhuman levels (22:31). But most of those who claim belief (and call themselves Muslims), indulge in SHIRK (12:106). |
| Maulana Ali | Surely Allah forgives not that a partner should be set up with Him, and forgives all besides that to whom He pleases. And whoever sets up a partner with Allah, he devises indeed a great sin. |
| Free Minds | God does not forgive that partners be set up with Him, and He forgives what is beside that for whom He wills. Whoever sets-up partners with God has indeed invented a great sin. |
| Qaribullah | Allah does not forgive (the sin of inventing an) association with Him, but He forgives other (sins) to whomsoever He will. He who associates with Allah has invented a great sin. |
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| George Sale | Surely God will not pardon the giving Him an equal; but will pardon any other sin, except that, to whom He pleaseth: And whoso giveth a companion unto God, hath devised a great wickedness. |
| JM Rodwell | Verily, God will not forgive the union of other gods with Himself! But other than this will forgive to whom He pleaseth. And He who uniteth gods with God hath devised a great wickedness. |
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| Asad | VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills: for he who ascribes divinity to aught beside God has indeed contrived an awesome sin. |
| 4:49 الم تر الى الذين يزكون انفسهم بل الله يزكي من يشاء ولايظلمون فتيلا |
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| Transliteration | Alam tara ila allatheena yuzakkoona anfusahum bali Allahu yuzakkee man yashao wala yuthlamoona fateelan |
| Literal | Did you not see to those who purify themselves, but God purifies/corrects who He wills/wants, and they are not being caused injustice to, (as little as) a cleft in a seed/twine. |
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| Yusuf Ali | Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing. |
| Pickthal | Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date-stone. |
| Arberry | Hast thou not regarded those who purify themselves? Nay; only God purifies whom He will; and they shall not be wronged a single date-thread. |
| Shakir | Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone. |
| Sarwar | (Muhammad), have you seen those who try to purify themselves? They should know that God only purifies whomever He wants and that the slightest wrong will not be done to such people. |
| Khalifa | Have you noted those who exalt themselves? Instead, GOD is the One who exalts whomever He wills, without the least injustice. |
| Hilali/Khan | Have you not seen those who claim sanctity for themselves. Nay - but Allah sanctifies whom He pleases, and they will not be dealt with injustice even equal to the extent of a Fatila (A scalish thread in the long slit of a datestone). |
| H/K/Saheeh | 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]. |
| Malik | Have you not seen those who speak very highly of their own purity even though they are committing shirk. In fact, Allah purifies whom He wishes. If the pagans are not purified, no injustice - even equal to the thread of a date-stone - is being done to them.[49] |
| QXP | Have you seen those who claim that they have purified their souls? Purification of "Self" i.e. development of the personality can only be achieved according to the Laws of Allah, by service to humanity and not through rituals or mysticism (2:177), (13:17). In the Court of Allah, men and women shall find full recompense for their doings without the least injustice. |
| Maulana Ali | Hast thou not seen those who attribute purity to themselves? Nay, Allah purifies whom He pleases, and they will not be wronged a whit. |
| Free Minds | Did you not see those who boast about themselves? No, it is God who promotes whom He wills, and they will not be wronged in the least. |
| Qaribullah | Have you not seen those who exalt themselves? Rather, Allah purifies whom He will and they shall not be wronged a single tissue that covers a date stone. |
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| George Sale | Hast thou not observed those who justify themselves? But God justifieth whomsoever He pleaseth, nor shall they be wronged a hair. |
| JM Rodwell | Hast thou not marked those who hold themselves to be righteous? But God holdeth righteous whom He will; and they shall not be wronged the husk of a date stone. |
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| Asad | Art thou not aware of those who consider themselves pure? Nay, but it is God who causes whomever He wills to grow in purity; and none shall be wronged by as much as a hair's breadth. |
| 4:50 انظر كيف يفترون على الله الكذب وكفى به اثما مبينا |
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| Transliteration | Onthur kayfa yaftaroona AAala Allahi alkathiba wakafa bihi ithman mubeenan |
| Literal | See how they are fabricating on God the lies/falsehood, and enough with it, (as an) evident sin/crime |
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| Yusuf Ali | Behold! how they invent a lie against Allah! but that by itself is a manifest sin! |
| Pickthal | See, how they invent lies about Allah! That of itself is flagrant sin. |
| Arberry | Consider how they forge falsehood against God; and that suffices for a manifest sin; |
| Shakir | See how they forge the lie against Allah, and this is sufficient as a manifest sin. |
| Sarwar | Consider how they create lies about God? This alone is a grave sin. |
| Khalifa | Note how they fabricate lies about GOD; what a gross offense this is! |
| Hilali/Khan | Look, how they invent a lie against Allah, and enough is that as a manifest sin. |
| H/K/Saheeh | Look how they invent about Allah untruth, and sufficient is that as a manifest sin. |
| Malik | See how they invent a lie against Allah, and this in itself is enough to show their manifest sin.[50] |
| QXP | See, how the claimants to spiritual purity deceive people by inventing lies against Allah. That is sufficient to flagrantly drag them down in humanity. |
| Maulana Ali | See how they forge lies against Allah! And sufficient is this as a manifest sin. |
| Free Minds | See how they invent upon God the lies; is that not enough as a clear sin? |
| Qaribullah | Look how they forge lies against Allah, and it is sufficient for a clear sin. |
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| George Sale | Behold, how they imagine a lie against God; and therein is iniquity sufficiently manifest. |
| JM Rodwell | Behold how they devise a lie of God! Therein is wickedness manifest enough! |
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| Asad | Behold how they attribute their own lying inventions to God - than which there is no sin more obvious. |
| 4:51 الم تر الى الذين اوتوا نصيبا من الكتاب يؤمنون بالجبت والطاغوت ويقولون للذين كفروا هؤلاء اهدى من الذين امنوا سبيلا |
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| Transliteration | Alam tara ila allatheena ootoo naseeban mina alkitabi yu/minoona bialjibti waalttaghooti wayaqooloona lillatheena kafaroo haola-i ahda mina allatheena amanoo sabeelan |
| Literal | Did you not see to those who were given a share from The Book , they believe with the idol/sorcery/sorcerer and the anything worshipped other than God/the devil , and they say to those who disbelieved: "Those (are) more guided from those who believed (by) a way/path." |
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| Yusuf Ali | Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers! |
| Pickthal | Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and how they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe"? |
| Arberry | Hast thou not regarded those who were given a share of the Book believing in demons and idols, and saying to the unbelievers, 'These are more rightly guided on the way than the believers'? |
| Shakir | Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe. |
| Sarwar | Have you seen how those who had been given a share of the Book believe in idols and Satan and who say, "The disbelievers are better guided than the believers". |
| Khalifa | Have you noted those who received a portion of the scripture, and how they believe in idolatry and false doctrine, then say, "The disbelievers are better guided than the believers?!" |
| Hilali/Khan | Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghoot and say to the disbelievers that they are better guided as regards the way than the believers (Muslims). |
| H/K/Saheeh | 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"? |
| Malik | Have you not seen those who were given a portion of the Book? They believe in superstition and Taghut (forces of Satan) and say about the unbelievers that they are better guided to the Right Way than the believers![51] |
| QXP | Are you not aware of those who after receiving their share of the Book (Qur'an) believe in JIBT (baseless mysteries, magic, future-telling, astrology, clairvoyance, evil eye, good and bad omens, amulets, dreams and prophecies, palm-reading, soothsaying, superstitions of all kind, jinn-possession of people, exorcism, blowing verses and senseless words on people or in food and drink, counting names on rosaries) and they believe in TAGHOOT (the evil humans who try to play God with their tyranny or with their religious exploitation as priests and monks, mullahs and sufis of any religion)? And then they claim that they, the deniers (of the Qur'an) are better guided than the believers in the Book! |
| Maulana Ali | Hast thou not seen those to whom a portion of the Book was given? They believe in sorcery and diviners and say of those who disbelieve: These are better guided in the path than those who believe. |
| Free Minds | Did you not see those who were given a portion of the Scripture, they believe in witchcraft and evil, and they say to those who disbelieved: "You are better guided than those who believed the path." |
| Qaribullah | Have you not seen those to whom a portion of the Book was given believing in (the two statutes of Mecca) jibt and taghout and say to those who disbelieve: 'Those are more guided on the way than those who believe.' |
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| George Sale | Hast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols, and say of those who believe not, these are more rightly directed in the way of truth, than they who believe on Mohammed. |
| JM Rodwell | Hast thou not observed those to whom a part of the Scriptures hath been given? They believe in Djibt and Thagout, and say of the infidels, "These are guided in a batter path than those who hold the faith." |
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| Asad | Art thou not aware of those who, having been granted their share of the divine writ, [now] believe in baseless mysteries and in the powers of evil, and maintain that those who are bent on denying the truth are more surely guided than those who have attained to faith? |
| 4:52 اولئك الذين لعنهم الله ومن يلعن الله فلن تجد له نصيرا |
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| Transliteration | Ola-ika allatheena laAAanahumu Allahu waman yalAAani Allahu falan tajida lahu naseeran |
| Literal | Those, are those who God cursed/humiliated them, and whom God humiliates, so you will never find for him a victoriors/savior. |
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| Yusuf Ali | They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help. |
| Pickthal | Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper. |
| Arberry | Those are they whom God has cursed; he whom God has cursed, thou wilt not find for him any helper. |
| Shakir | Those are they whom Allah has cursed, and whomever Allah curses you shall not find any helper for him. |
| Sarwar | God has condemned them. No one can help one who has been condemned by God. |
| Khalifa | It is they who incurred GOD's condemnation, and whomever GOD condemns you will not find any helper for him. |
| Hilali/Khan | They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper, |
| H/K/Saheeh | Those are the ones whom Allah has cursed; and he whom Allah curses never will you find for him a helper. |
| Malik | Those are the ones whom Allah has cursed, and the one who is cursed by Allah can find no helper.[52] |
| QXP | It is they whom Allah has rejected, and there is no one to help whom Allah rejects. |
| Maulana Ali | Those are they whom Allah has cursed. And whomever Allah curses, thou wilt not find a helper for him. |
| Free Minds | These are the ones whom God has cursed, and whoever God curses, you will not find for him a victor. |
| Qaribullah | Those are they whom Allah has cursed and whosoever Allah has cursed, you will not find any helper for him. |
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| George Sale | Those are the men whom God hath cursed; and unto him whom God shall curse, thou shalt surely find no helper. |
| JM Rodwell | These are they whom God hath cursed: and for him whom God hath cursed, thou shalt by on means find a helper. |
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| Asad | It is they whom God has rejected: and he whom God rejects shall find none to succour him. |
| 4:53 ام لهم نصيب من الملك فاذا لايؤتون الناس نقيرا |
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| Transliteration | Am lahum naseebun mina almulki fa-ithan la yu/toona alnnasa naqeeran |
| Literal | Or for them (is) a share from the ownership/kingdom , so then they do not give the people (as little as) a peck in a seed/stone.55 |
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| Yusuf Ali | Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men? |
| Pickthal | Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone. |
| Arberry | Or have they a share in the Kingdom? If that is so, they do not give the people a single date-spot. |
| Shakir | Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone. |
| Sarwar | Even if they had a share in the Kingdom (Divine authority), they would not have given the smallest thing to anyone. |
| Khalifa | Do they own a share of the sovereignty? If they did, they would not give the people as much as a grain. |
| Hilali/Khan | Or have they a share in the dominion? Then in that case they would not give mankind even a Naqeera (speck on the back of a date-stone). |
| H/K/Saheeh | 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. |
| Malik | Do they have a share in the kingdom? If they had any share they would have not given other people equal to a speck on a date-stone.[53] |
| QXP | Do the people who make claims of divination and clairvoyance have a share in the Divine Kingdom? But if they did, they won't give humanity the speck on a date-stone. (4:124), (15:13). |
| Maulana Ali | Or have they a share in the kingdom? But then they would not give to people even the speck on a date-stone. |
| Free Minds | Or would they have a portion of the sovereignty? If so, then they would not give the people a speck. |
| Qaribullah | Or, will they have a share in the Kingdom? If so, they will not give the people the pit mark of a date stone. |
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| George Sale | Shall they have a part of the kingdom, since even then they would not bestow the smallest matter on men? |
| JM Rodwell | Shall they have a share in the kingdom who would not bestow on their fellow men even the speck in a date stone? |
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| Asad | Have they, perchance, a share in [God's] dominion? But [if they had], 1o, they would not give to other people as much as [would fill] the groove of a date-stone! |
| 4:54 ام يحسدون الناس على مااتاهم الله من فضله فقد اتينا ال ابراهيم الكتاب والحكمة واتيناهم ملكا عظيما |
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| Transliteration | Am yahsudoona alnnasa AAala ma atahumu Allahu min fadlihi faqad atayna ala ibraheema alkitaba waalhikmata waataynahum mulkan AAatheeman |
| Literal | Or do they envy the people with jealousy on what God gave them, from His grace/favour/blessing, so We had given Abraham's family The Book , and the wisdom, and We gave them a great ownership/kingdom. |
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| Yusuf Ali | Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom. |
| Pickthal | Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom. |
| Arberry | Or are they jealous of the people for the bounty that God has given them? Yet We gave the people of Abraham the Book and the Wisdom, and We gave them a mighty kingdom. |
| Shakir | Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom. |
| Sarwar | Are they jealous of the favors that God has done to some people? We have given to the family of Abraham the Book, Wisdom, and a great Kingdom. |
| Khalifa | Are they envious of the people because GOD has showered them with His blessings? We have given Abraham's family the scripture, and wisdom; we granted them a great authority. |
| Hilali/Khan | Or do they envy men (Muhammad SAW and his followers) for what Allah has given them of His Bounty? Then We had already given the family of Ibrahim (Abraham) the Book and AlHikmah (AsSunnah - Divine Inspiration to those Prophets not written in the form of a book), and conferred upon them a great kingdom. |
| H/K/Saheeh | 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. |
| Malik | Or do they envy other people because Allah has given them from His grace? If so, let them know that We did give the Book and Wisdom to the descendants of Abraham, and blessed them with a great kingdom.[54] |
| QXP | Or do they envy other people whom Allah has given of His Bounty? But, Allah does not favor any nation arbitrarily. He is the Lord of all humanity (114:1). We gave the Children of Abraham the Scripture, the Law and Wisdom, and We gave them a great kingdom. |
| Maulana Ali | Or do they envy the people for that which Allah has given them of His grace? But indeed We have given to Abraham’s children the Book and the Wisdom, and We have given them a grand kingdom. |
| Free Minds | Or do they envy the people for what God has given them of His bounty? We have given the descendants of Abraham the Scripture and the wisdom; We have given them a great kingship. |
| Qaribullah | Or do they envy people for the Bounty Allah has given them? We gave the family of Abraham the Book and Wisdom, and a great kingdom. |
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| George Sale | Do they envy other men that which God of his bounty hath given them? We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom. |
| JM Rodwell | Envy they other men what God of his bounty hath given them? We gave of old the Scriptures and wisdom to the line of Abraham, and we gave them a grand kingdom: |
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| Asad | Do they, perchance, envy other people for what God has granted them out of His bounty? But then, We did grant revelation and wisdom unto the House of Abraham, and We did bestow on them a mighty dominion: |
| 4:55 فمنهم من امن به ومنهم من صد عنه وكفى بجهنم سعيرا |
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| Transliteration | Faminhum man amana bihi waminhum man sadda AAanhu wakafa bijahannama saAAeeran |
| Literal | So from them who believed with (in) Him, and from them who prevented/obstructed from Him, and enough with Hell blazing. |
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| Yusuf Ali | Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire. |
| Pickthal | And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning. |
| Arberry | And some of them there are that believe, and some of them that bar from it; Gehenna suffices for a Blaze! |
| Shakir | So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn. |
| Sarwar | Some have believed, others have disbelieved and tried to prevent people from believing. For these people, only the intense fire of hell is a sufficient punishment. |
| Khalifa | Some of them believed therein, and some of them repelled therefrom; Hell is the only just retribution for these. |
| Hilali/Khan | Of them were (some) who believed in him (Muhammad SAW), and of them were (some) who averted their faces from him (Muhammad SAW); and enough is Hell for burning (them). |
| H/K/Saheeh | And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze. |
| Malik | But some of them believed in it and some turned away. Sufficient is hell to burn those who turned away.[55] |
| QXP | Some of the Children of Abraham have attained belief in the Prophet while others turn away from him. And enough is Hell for a burning fire. |
| Maulana Ali | So of them is he who believes in him, and of them is he who turns away from him. And Hell is sufficient to burn. |
| Free Minds | Some of them believed in it, and some of them turned from it. In Hell will be enough flames. |
| Qaribullah | There are some of them who believed in him (Prophet Muhammad), and some of them that bar from it, and Gehenna (Hell) is sufficient for a Blaze. |
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| George Sale | There is of them who believeth on Him; and there is of them who turneth aside from Him: But the raging fire of hell is a sufficient punishment. |
| JM Rodwell | -Some of them believe on the prophet and some turn aside from him:-the flame of Hell is their sufficing punishment! |
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| Asad | and among them are such as [truly] believe in him, and among them are such as have turned away from him. And nothing could be as burning as [the fire of] hell: |
| 4:56 ان الذين كفروا باياتنا سوف نصليهم نارا كلما نضجت جلودهم بدلناهم جلودا غيرها ليذوقوا العذاب ان الله كان عزيزا حكيما |
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| Transliteration | Inna allatheena kafaroo bi-ayatina sawfa nusleehim naran kullama nadijat julooduhum baddalnahum juloodan ghayraha liyathooqoo alAAathaba inna Allaha kana AAazeezan hakeeman |
| Literal | That those who disbelieved, with Our verses , We will roast them (in) a fire, whenever their skins were done/cooked (burnt), We replaced/substituted them (with) skins other than it, to taste/experience the torture, that God was/is glorious/mighty , wise/judicious. |
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| Yusuf Ali | Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise. |
| Pickthal | Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise. |
| Arberry | Surely those who disbelieve in Our signs -- We shall certainly roast them at a Fire; as often as their skins are wholly burned, We shall give them in exchange other skins, that they may taste the chastisement. Surely God is All-mighty, All-wise. |
| Shakir | (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise. |
| Sarwar | We will make the rejectors of Our revelations suffer in hell fire. As soon as the fire destroys their skins, We will give them new skins so that they may suffer more of the torment. God is Majestic and All-wise. |
| Khalifa | Surely, those who disbelieve in our revelations, we will condemn them to the hellfire. Whenever their skins are burnt, we will give them new skins. Thus, they will suffer continuously. GOD is Almighty, Most Wise. |
| Hilali/Khan | Surely! Those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, AllWise. |
| H/K/Saheeh | 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. |
| Malik | Those who rejected Our revelations will soon be thrown into the Fire. No sooner will their skins be burnt out than We shall replace their skins, so that they may taste the real torment. Allah is Mighty, Wise.[56] |
| QXP | Those who are rejecting Our Revelations and opposing the establishment of the Divine System, will soon burn in the agony of defeat. If they come with renewed preparation they will taste further chastisement. Allah is Almighty, Wise. |
| Maulana Ali | Those who disbelieve in Our Messages, we shall make them enter Fire. As often as their skins are burned, We shall change them for other skins, that they may taste the chastisement. Surely Allah is ever Mighty, Wise. |
| Free Minds | Those who have rejected Our signs, We will admit them to a Fire. Every time their skins are cooked, We replace them with other skin that they may taste the retribution. God is Noble, Wise. |
| Qaribullah | Those who disbelieve Our verses We will roast them in a Fire! As often as their skins are cooked, We exchange their skin with another, in order that they taste the punishment. Surely, Allah is Mighty, the Wise. |
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| George Sale | Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for God is mighty and wise. |
| JM Rodwell | Those who disbelieve our signs we will in the end cast into the fire: so oft as their skins shall be well burnt, we will change them for fresh skins, that they may taste the torment. Verily God is Mighty, Wise! |
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| Asad | for, verily, those who are bent on denying the truth of Our messages We shall, in time, cause to endure fire: [and] every time their skins are burnt off, We shall replace them with new skins, so that they may taste suffering [in full] Verily, God is almighty, wise. |
| 4:57 والذين امنوا وعملوا الصالحات سندخلهم جنات تجري من تحتها الانهار خالدين فيها ابدا لهم فيها ازواج مطهرة وندخلهم ظلا ظليلا |
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| Transliteration | Waallatheena amanoo waAAamiloo alssalihati sanudkhiluhum jannatin tajree min tahtiha al-anharu khalideena feeha abadan lahum feeha azwajun mutahharatun wanudkhiluhum thillan thaleelan |
| Literal | And those who believed and did/made the correct/righteous deeds, We will enter them treed gardens, the rivers flow from beneath it, (they are) immortally/eternally in it, for them in it (are) purified spouses, and We enter them (in) shade, continuous/permanent shade. |
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| Yusuf Ali | But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening. |
| Pickthal | And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow - to dwell therein for ever; there for them are pure companions - and We shall make them enter plenteous shade. |
| Arberry | And those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling forever and ever; therein for them shall be spouses purified, and We shall admit them to a shelter of plenteous shade. |
| Shakir | And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade. |
| Sarwar | We will admit the righteously striving believers into the gardens wherein streams flow. They will live therein forever in a cool shade with their pure spouses. |
| Khalifa | As for those who believe and lead a righteous life, we will admit them into gardens with flowing streams; they abide therein forever. They will have pure spouses therein. We will admit them into a blissful shade. |
| Hilali/Khan | But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates or wives (having no menses, stools, urine, etc.)) and We shall admit them to shades wide and ever deepening (Paradise). |
| H/K/Saheeh | 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. |
| Malik | As for those who believe and do righteous deeds, We shall admit them to gardens beneath which rivers flow wherein they will live for ever. Therein they will have chaste spouses, and We shall provide them with cool thick shade.[57] |
| QXP | Those who attain belief and translate their belief into action by helping people thus creating balance in the society, We shall soon admit them to the Gardens underneath which rivers flow. They will dwell therein forever. For them are virtuous companions, and We shall make them enter the pleasing shadows of Our Grace. |
| Maulana Ali | And those who believe and do good deeds, We shall make them enter Gardens wherein flow rivers, to abide in them for ever. For them therein are pure companions and We shall make them enter a pleasant shade. |
| Free Minds | And those who believe and do good, We will admit them to gardens with rivers flowing beneath, eternally they abide therein, in it they will have pure spouses, and We will admit them to a vast shade. |
| Qaribullah | As for those who believe and do good works, We shall admit them to Gardens underneath which rivers flow, they are there for eternity, and for them purified spouses. And We shall admit them into plenteous shade. |
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| George Sale | But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain for ever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades. |
| JM Rodwell | But as for those who have believed, and done the things that are right, we will bring being them into gardens 'neath which the rivers flow therein to abide eternally;-therein shall they have wives of stainless purity: and we will bring them into aye-shadow |
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| Asad | But those who attain to faith and do righteous deeds We shall bring into gardens through which running waters flow, therein to abide beyond the count of time; there shall they have spouses pure: and [thus] We shall bring them unto happiness abounding. |
| 4:58 ان الله يامركم ان تؤدوا الامانات الى اهلها واذا حكمتم بين الناس ان تحكموا بالعدل ان الله نعما يعظكم به ان الله كان سميعا بصيرا |
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| Transliteration | Inna Allaha ya/murukum an tu-addoo al-amanati ila ahliha wa-itha hakamtum bayna alnnasi an tahkumoo bialAAadli inna Allaha niAAimma yaAAithukum bihi inna Allaha kana sameeAAan baseeran |
| Literal | That God, orders/commands you that you discharge/fulfill the deposits/securities to its people (owners), and if you judged/ruled between the people, that you judge/rule with the justice/equality, that God (is) blessed/praised, He preaches/advises/warns you with (about) Him, that God was/is hearing/listening, seeing/knowing/understanding. |
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| Yusuf Ali | Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. |
| Pickthal | Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer. |
| Arberry | God commands you to deliver trusts back to their owners; and when you judge between the people, that you judge with justice. Good is the admonition God gives you; God is All-hearing, All-seeing. |
| Shakir | Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely Allah admonishes you with what is excellent; surely Allah is Seeing, Hearing. |
| Sarwar | God commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. God's advice is the most noble. He sees and hears everything. |
| Khalifa | GOD commands you to give back anything the people have entrusted to you. If you judge among the people, you shall judge equitably. The best enlightenment indeed is what GOD recommends for you. GOD is Hearer, Seer. |
| Hilali/Khan | Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever AllHearer, AllSeer. |
| H/K/Saheeh | 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. |
| Malik | Allah commands you to give back the trusts to their rightful owners, and when you judge between people, judge with fairness. Surely, excellent is the counsel which Allah gives you. Allah is He who hears and observes all.[58] |
| QXP | Allah Commands you to entrust your offices to those who are capable, competent and sincere. They shall rule and judge equitably. Give your trusts to whom they belong. The Enlightenment from Allah is a blessing for you. He is Hearer, Seer of all that transpires in the Universe and in your society. |
| Maulana Ali | Surely Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice. Surely Allah admonishes you with what is excellent. Surely Ally is ever Hearing, Seeing. |
| Free Minds | God orders you to deliver anything you have been entrusted with to its owners. And if you judge between the people, then you shall judge with justice. It is always the best that God prescribes for you. God is Hearer, Seer. |
| Qaribullah | Allah orders you all to hand back trusts to their owners, and when you judge between people you judge with justice. Indeed, the best is the exhortation with which Allah exhorts you. Allah is the Hearer, the Seer. |
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| George Sale | Moreover God commandeth you to restore what ye are trusted with, to the owners; and when ye judge between men, that ye judge according to equity: And surely an excellent virtue it is to which God exhorteth you; for God both heareth and seeth. |
| JM Rodwell | Verily, God enjoineth you to give back your trusts to their owners, and when ye judge between men, to judge with fairness. Excellent is the practice to which God exhorteth you. God Heareth, Beholdeth! |
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| Asad | BEHOLD, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing! |
| 4:59 ياايها الذين امنوا اطيعوا الله واطيعوا الرسول واولي الامر منكم فان تنازعتم في شئ فردوه الى الله والرسول ان كنتم تؤمنون بالله واليوم الاخر ذلك خير واحسن تاويلا |
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| Transliteration | Ya ayyuha allatheena amanoo ateeAAoo Allaha waateeAAoo alrrasoola waolee al-amri minkum fa-in tanazaAAtum fee shay-in faruddoohu ila Allahi waalrrasooli in kuntum tu/minoona biAllahi waalyawmi al-akhiri thalika khayrun waahsanu ta/weelan |
| Literal | You, you those who believed, obey God and obey the messenger, and (those) of the order/command from you, so if you disputed in a thing, so return it to God and the messenger, if you were believing with God, and the Day the Last/Resurrection Day, that is better and (the) best interpretation/explanation . |
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| Yusuf Ali | O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination. |
| Pickthal | O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end. |
| Arberry | O believers, obey God, and obey the Messenger and those in authority among you. If you should quarrel on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better, and fairer in the issue. |
| Shakir | O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. |
| Sarwar | Believers, obey God, His Messenger, and your (qualified) leaders. If you have faith in God and the Day of Judgment, refer to God and His Messenger concerning matters in which you differ. This would be a more virtuous and a better way of settling differences. |
| Khalifa | O you who believe, you shall obey GOD, and you shall obey the messenger, and those in charge among you. If you dispute in any matter, you shall refer it to GOD and the messenger, if you do believe in GOD and the Last Day. This is better for you, and provides you with the best solution. |
| Hilali/Khan | O you who believe! Obey Allah and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (SAW), if you believe in Allah and in the Last Day. That is better and more suitable for final determination. |
| H/K/Saheeh | 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. |
| Malik | O believers! Obey Allah, obey the Messenger and those charged with authority among you. Should you have a dispute in anything, refer it to Allah and His Messenger, if you truly believe in Allah and the Last Day. This course of action will be better and more suitable.[59] |
| QXP | O You who have chosen to be graced with belief! Obey Allah and obey the Messenger, the Central Authority of the Divine System, and those whom the System has appointed as office-bearers. If you have a dispute concerning any matter, refer it to the Central Authority. If you truly believe in Allah and the Last Day, this is the best approach for you, and more seemly in the end. |
| Maulana Ali | O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about any thing, refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more suitable to (achieve) the end. |
| Free Minds | O you who believe, obey God and obey the messenger and those entrusted amongst you. But if you dispute in any matter, then you shall refer it to God and His messenger if you believe in God and the Last Day. That is better and more suitable for knowing. |
| Qaribullah | Believers, obey Allah and obey the Messenger and those in authority among you. Should you dispute about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. That is better and the best interpretation. |
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| George Sale | O true believers, obey God, and obey the Apostle, and those who are in authority among you, and if ye differ in any thing, refer it unto God and the Apostle, if ye believe in God, and the last day: This is better, and a fairer method of determination. |
| JM Rodwell | O ye who believe! obey God and obey the apostle, and those among you invested with authority; and if in aught ye differ, bring it before God and the apostle, if ye believe in God and in the latter day. This is the best and fairest way of settlement. |
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| Asad | O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle, if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end. |
| 4:60 الم تر الى الذين يزعمون انهم امنوا بما انزل اليك وماانزل من قبلك يريدون ان يتحاكموا الى الطاغوت وقد امروا ان يكفروا به ويريد الشيطان ان يضلهم ضلالا بعيدا |
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| Transliteration | Alam tara ila allatheena yazAAumoona annahum amanoo bima onzila ilayka wama onzila min qablika yureedoona an yatahakamoo ila alttaghooti waqad omiroo an yakfuroo bihi wayureedu alshshaytanu an yudillahum dalalan baAAeedan |
| Literal | Did you not see to those who claim that they believed with what was descended to you (S/M), and what was descended from before you, they want that to be judged to the anything worshipped other than God/the devil , and they were ordered/commanded that to disbelieve with it, and the devil wants that to misguide them, (a) far/distant misguidance. |
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| Yusuf Ali | Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right). |
| Pickthal | Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray. |
| Arberry | Hast thou not regarded those who assert that they believe in what has been sent down to thee, and what was sent down before thee, desiring to take their disputes to idols, yet they have been commanded to disbelieve in them? But Satan desires to lead them astray into far error. |
| Shakir | Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error. |
| Sarwar | (Muhammad), have you seen those who think that they have faith in what is revealed to you and to others before you, yet choose to take their affairs to Satan for judgment even though they are commanded to deny him. Satan wants to lead them far away from the right path. |
| Khalifa | Have you noted those who claim that they believe in what was revealed to you, and in what was revealed before you, then uphold the unjust laws of their idols? They were commanded to reject such laws. Indeed, it is the devil's wish to lead them far astray. |
| Hilali/Khan | Have you seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the Taghoot (false judges, etc.) while they have been ordered to reject them. But Shaitan (Satan) wishes to lead them far astray. |
| H/K/Saheeh | Have you not seen those who claim to have believed in what was revealed to you, [O Muúammad], and what was revealed before you? They wish to refer legislation to ‹aghut, while they were commanded to reject it; and Satan wishes to lead them far astray. |
| Malik | Have you not seen those who claim that they believe in what has been revealed to you and other prophets before you? Yet they desire that the judgment (in their disputes) be made by Taghut (forces of Satan) though they were commanded to reject them, and Satan’s wish is to lead them far astray into deep error.[60] |
| QXP | Have you thought of those who claim that they believe in what has been revealed to you (O Prophet), as well as in what was revealed before you? Yet, they resort to TAGHOOT (priests and monks of any religion) for judgment in their differences. They had been commanded to reject them but their rebellious desire misleads them far astray. |
| Maulana Ali | Hast thou not seen those who assert that they believe in that which has been revealed to thee and that which was revealed before thee? They desire to seek the judgment of the devil, though they have been commanded to deny him. And the devil desires to lead them far astray. |
| Free Minds | Did you not see those who claimed they believed in what was sent down to you and what was sent before you? They wanted to seek judgment using evil, while they were ordered to reject it. It is the devil who wants to lead them far astray. |
| Qaribullah | Have you not seen those who claim that they believe in what has been sent down to you and what was sent down before you? They desire to be judged by the idol, although they have been commanded to disbelieve it. But satan desires to lead them astray into far error. |
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| George Sale | Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and what been revealed before thee? They desire to go to judgement before Taghut, although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error. |
| JM Rodwell | Hast thou not marked those who profess that they believe in what hath been sent down to thee, and what hath been sent down before thee? Fain would they be judged before Thagout, though commanded not to believe in him; and fain would Satan make them wander |
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| Asad | ART THOU NOT aware of those who claim that they believe in what has been bestowed from on high upon thee, [O Prophet,] as well as in what was bestowed from on high before thee, [and yet] are willing to defer to the rule of the powers of evil - although they were bidden to deny it, seeing that Satan but wants to lead them far astray? |
| 4:61 واذا قيل لهم تعالوا الى ماانزل الله والى الرسول رايت المنافقين يصدون عنك صدودا |
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| Transliteration | Wa-itha qeela lahum taAAalaw ila ma anzala Allahu wa-ila alrrasooli raayta almunafiqeena yasuddoona AAanka sudoodan |
| Literal | And if (it) was said to them: "Come to what God descended and to the messenger." You saw the hypocrites preventing/obstructing from you preventfully/obstructively . |
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| Yusuf Ali | When it is said to them: "Come to what Allah hath revealed, and to the Messenger": Thou seest the Hypocrites avert their faces from thee in disgust. |
| Pickthal | And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion. |
| Arberry | And when it is said to them, 'Come now to what God has sent down, and the Messenger,' then thou seest the hypocrites barring the way to thee. |
| Shakir | And when it is said to them: Come to what Allah has revealed and to the Messenger, you will see the hypocrites turning away from you with (utter) aversion. |
| Sarwar | When the (hypocrites) are told to refer to God's revelations and to the Messenger, they try to find excuses to stay away from you (Muhammad). |
| Khalifa | When they are told, "Come to what GOD has revealed, and to the messenger," you see the hypocrites shunning you completely. |
| Hilali/Khan | And when it is said to them: "Come to what Allah has sent down and to the Messenger (Muhammad SAW)," you (Muhammad SAW) see the hypocrites turn away from you (Muhammad SAW) with aversion. |
| H/K/Saheeh | 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. |
| Malik | When it is said to them: "Come to be judged by the Messenger in accordance with what Allah has revealed, " you see that the hypocrites show their utmost hesitation in coming to you.[61] |
| QXP | When they are told, "Come to what Allah has revealed and to the Messenger", you see the hypocrites shunning him completely. |
| Maulana Ali | And when it is said to them, Come to that which Allah has revealed and to the Messenger, thou seest the hypocrites turning away from thee with aversion. |
| Free Minds | And if they are told: "Come to what God has sent down and to the messenger," you see the hypocrites turning away from you strongly. |
| Qaribullah | When it is said to them: 'Come to what Allah has sent down and to the Messenger, ' you see the hypocrites completely barring the way to you. |
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| George Sale | And when it is said unto them, come unto the book which God hath sent down, and to the Apostle; thou seest the ungodly turn aside from thee, with great aversion. |
| JM Rodwell | And when it is said to them, "Accede to that which God hath sent down, and to the apostle," thou seest the hypocrites avert them from thee with utter aversion. |
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| Asad | And so, whenever they are told, "Come unto that which God has bestowed from on high, and unto the Apostle," thou canst see these hypocrites turn away from thee with aversion. |
| 4:62 فكيف اذا اصابتهم مصيبة بما قدمت ايديهم ثم جاؤوك يحلفون بالله ان اردنا الا احسانا وتوفيقا |
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| Transliteration | Fakayfa itha asabat-hum museebatun bima qaddamat aydeehim thumma jaooka yahlifoona biAllahi in aradna illa ihsanan watawfeeqan |
| Literal | So how if a disaster struck them with what their hands advanced/presented/undertook , then they came to you swearing by God: "That truly we wanted except a goodness, and harmony." |
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| Yusuf Ali | How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah: "We meant no more than good-will and conciliation!" |
| Pickthal | How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness. |
| Arberry | How shall it be, when they are visited by an affliction for what their own hands have forwarded, then they come to thee swearing by God, 'We sought only kindness and conciliation'? |
| Shakir | But how will it be when misfortune befalls them on account of what their hands have sent before? Then they will come to you swearing by Allah: We did not desire (anything) but good and concord. |
| Sarwar | What would happen if they were to be afflicted by a disaster brought about by their own hands? They would then come to you swearing by God, "We only wanted to bring about friendship and reconciliation." |
| Khalifa | How will it be when a disaster hits them, as a consequence of their own works? They will come to you then and swear by GOD: "Our intentions were good and righteous!" |
| Hilali/Khan | How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation!" |
| H/K/Saheeh | 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." |
| Malik | But see how they behave when they get into trouble as a consequence of their own doings? They come to you swearing by Allah that they desired nothing but to promote good and bring about a reconciliation.[62] |
| QXP | They feel ashamed when wrong decisions and judgments hurt them for their own doings. Then they come to you (O Messenger), swearing that they went to others with good and noble intentions. |
| Maulana Ali | But how is it that when a misfortune befalls them on account of that which their hands have sent before, they come to thee swearing by Allah: We desired naught but good and concord? |
| Free Minds | Why then, when a tragedy befalls them for what their hands have brought forth do they come to you swearing by God that they only wanted to do good and reconcile? |
| Qaribullah | How would it be if some affliction hit them for what their hands have forwarded? Then, they would come to you swearing by Allah, 'We sought only kindness and conciliation! ' |
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| George Sale | But how will they behave when a misfortune shall befall them, for that which their hands have sent before them? Then will they come unto thee, and swear by God, saying, if we intended any other, than to do good, and to reconcile the parties. |
| JM Rodwell | But how, when some misfortune shall fortune them, for their previous handywork? Then will they come to thee, swearing by God, "We desire nothing but to promote good and concord!" |
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| Asad | But how [will they fare] when calamity befalls them [on the Day of Judgment] because of what they have wrought in this world - whereupon they will come to thee, swearing by God, "Our aim was but to do good, and to bring about harmony"? |
| 4:63 اولئك الذين يعلم الله مافي قلوبهم فاعرض عنهم وعظهم وقل لهم في انفسهم قولا بليغا |
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| Transliteration | Ola-ika allatheena yaAAlamu Allahu ma fee quloobihim faaAArid AAanhum waAAithhum waqul lahum fee anfusihim qawlan baleeghan |
| Literal | Those are, those who God knows what (is) in their hearts/minds, so object/oppose from them, and preach/advise/warn them , and say to them in themselves an eloquent/sufficient saying. |
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| Yusuf Ali | Those men,-Allah knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls. |
| Pickthal | Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls. |
| Arberry | Those -- God knows what is in their hearts; so turn away from them, and admonish them, and say to them penetrating words about themselves. |
| Shakir | These are they of whom Allah knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves. |
| Sarwar | God knows what is in their hearts. (Muhammad), ignore their faults, advise them, and tell them frankly about what is in their souls. |
| Khalifa | GOD is fully aware of their innermost intentions. You shall ignore them, enlighten them, and give them good advice that may save thei souls. |
| Hilali/Khan | They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allah, worship Him, obey Him, and be afraid of Him) to reach their innerselves. |
| H/K/Saheeh | 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. |
| Malik | Allah knows what really is in their hearts; therefore, neglect their attitude, admonish them, and speak to them effectual words which may go deep into their hearts.[63] |
| QXP | Allah knows what is in their hearts. Ignore their attitude, enlighten them and speak to them in plain terms with full understanding of their viewpoints. |
| Maulana Ali | These are they, the secrets of whose hearts Allah knows; so turn aside from them and admonish them and speak to them effective words concerning themselves. |
| Free Minds | These are a people whom God knows what is in their hearts, so turn away from them and advise them, and speak to their souls with a clear saying. |
| Qaribullah | Those, Allah knows what is in their hearts, so turn away from them, and exhort them, and say to them penetrating words about themselves. |
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| George Sale | God knoweth what is in the hearts of these men; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls. |
| JM Rodwell | These are they whose hearts God knoweth. Therefore break off from them, and warn them, speak words that may penetrate their souls. |
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| Asad | As for them - God knows all that is in their hearts; so leave them alone, and admonish them, and speak unto them about themselves in a gravely searching manner: |
| 4:64 وماارسلنا من رسول الا ليطاع باذن الله ولو انهم اذ ظلموا انفسهم جاؤوك فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابا رحيما |
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| Transliteration | Wama arsalna min rasoolin illa liyutaAAa bi-ithni Allahi walaw annahum ith thalamoo anfusahum jaooka faistaghfaroo Allaha waistaghfara lahumu alrrasoolu lawajadoo Allaha tawwaban raheeman |
| Literal | And We did not sent from a messenger except to be obeyed with God's permission; and if that when they caused injustice/oppression to themselves, they came to you, so they asked for forgiveness (from) God, and the messenger asked for forgiveness for them, they would have found God forgiving, merciful. |
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| Yusuf Ali | We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful. |
| Pickthal | We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful. |
| Arberry | We sent not ever any Messenger, but that he should he obeyed, by the leave of God. If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate. |
| Shakir | And We did not send any messenger but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. |
| Sarwar | We did not send any Messengers for any reason other than to be obeyed because of the will of God. If they ever do injustice to themselves and come to you (Muhammad) asking for God's forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful. |
| Khalifa | We did not send any messenger except to be obeyed in accordance with GOD's will. Had they, when they wronged their souls, come to you and prayed to GOD for forgiveness, and the messenger prayed for their forgiveness, they would have found GOD Redeemer, Most Merciful. |
| Hilali/Khan | We sent no Messenger, but to be obeyed by Allahs Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAW) and begged Allahs Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful. |
| H/K/Saheeh | 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 Muúammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful. |
| Malik | We did not send any Messenger but to be obeyed by Allah’s leave. If they would have come to you when they had wronged themselves to seek Allah’s forgiveness and if the Messenger had also asked Allah’s forgiveness for them, they would have found Allah Forgiving, Merciful.[64] |
| QXP | We have sent no Messenger but that he should be obeyed by Allah's leave. They are not sent with hypotheses, but to show people how they can establish an equitable society, in which people flourish individually and collectively. They attain personal development and become worthy of immortal life in the Paradise (89:29). If anyone hurts his or her "Self" by transgressing His Laws, or wrongs a member of the community, he or she must come to the Messenger, the Central Authority of the System, to make amends. Sitting back at home and praying in hiding won't help (9:102-105), (20:82), (5:10). The Messenger will then, decide the matter seeing if there is room for forgiveness in the Divine Law. Such is the Moral Order that the Messenger has inculcated in the hearts and in the society where one becomes the watcher over one's own "Self" (8:74-75), (9:100), (48:29), (59:8-9). Indeed, there is plenty of room for making amends, and for mercy in the Divine System. Allah is Acceptor of repentance, Merciful. |
| Maulana Ali | And We sent no messenger but that he should be obeyed by Allah’s command. And had they, when they wronged themselves, come to thee and asked forgiveness of Allah, and the Messenger had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful. |
| Free Minds | We do not send a messenger except to be obeyed by God's leave. And had they come to you when they had wronged themselves and sought God's forgiveness, and the messenger sought forgiveness for them, they would have then found God to be Pardoning, Merciful. |
| Qaribullah | We did not send a Messenger except that he should be obeyed, by the permission of Allah. If, when they wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had asked for forgiveness for them, they would have found Allah the Turner, the Most Merciful. |
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| George Sale | We have not sent any Apostle, but that he might be obeyed by the permission of God: But if they, after they have injured their own souls, come unto thee, and ask pardon of God, and the Apostle ask pardon for them, they shall surely find God easy to be reconciled and merciful. |
| JM Rodwell | We have not sent any apostle but to be obeyed, it God so will: but if they, after they have sinned to their own hurt by unbelief, come to thee and ask pardon of God, and the apostle ask pardon for them, they shall surely find that God is He who turneth unt |
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| Asad | for We have never sent any apostle save that he should be heeded by God's leave. If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace. |
| 4:65 فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم ثم لايجدوا في انفسهم حرجا مما قضيت ويسلموا تسليما |
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| Transliteration | Fala warabbika la yu/minoona hatta yuhakkimooka feema shajara baynahum thumma la yajidoo fee anfusihim harajan mimma qadayta wayusallimoo tasleeman |
| Literal | So no, and by your Lord, they do not believe, until they appoint you to judge in what quarreled/disputed between them, then they do not find in themselves a strain/blame from what you judged/ordered ,and they submit/surrender submissively/surrenderingly . |
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| Yusuf Ali | But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction. |
| Pickthal | But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission. |
| Arberry | But no, by thy Lord! they will not believe till they make thee the judge regarding the disagreement between them, then they shall find in themselves no impediment touching thy verdict, but shall surrender in full submission. |
| Shakir | But no! by your Lord! they do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission. |
| Sarwar | I swear by your Lord that they will not be considered believers until they let you judge their disputes and then they will find nothing in their souls to prevent them from accepting your judgment, thus, submitting themselves to the will of God. |
| Khalifa | Never indeed, by your Lord; they are not believers unless they come to you to judge in their disputes, then find no hesitation in their hearts whatsoever in accepting your judgment. They must submit a total submission. |
| Hilali/Khan | But no, by your Lord, they can have no Faith, until they make you (O Muhammad SAW) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. |
| H/K/Saheeh | But no, by your Lord, they will not [truly] believe until they make you, [O Muúammad], 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. |
| Malik | Nay! O Muhammad - by your Lord - they will never be true believers until they accept you as a judge in their disputes, then they do not find any resentment in their hearts against your verdicts and accept them with complete submission.[65] |
| QXP | By your Lord, They do not really believe unless they make you (O Prophet) a judge in all their disagreements. And then find no hesitation in their hearts in accepting your judgment, and submit with full submission. |
| Maulana Ali | But no, by thy Lord! They believe not until they make thee a judge of what is in dispute between them, then find not any straitness in their hearts as to that which thou decidest and submit with full submission. |
| Free Minds | No, by your Lord, they will not believe until they make you judge in what they dispute with each other, then they will not find in their souls any animosity for what you have decided, and they will yield completely. |
| Qaribullah | But no, by your Lord, they will not believe you until they make you the judge regarding the disagreement between them, then, they will not find in themselves any discomfort concerning your verdict, and will surrender to you in full submission. |
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| George Sale | And by thy Lord they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission. |
| JM Rodwell | And they will not-I swear by thy Lord-they will not believe, until they have set thee up as judge between them on points where they differ. Then shall they not find in their own minds any difficulty in thy decisions, and shall submit with entire submission |
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| Asad | But nay, by thy Sustainer! They do not [really] believe unless they make thee [O Prophet] a judge of all on which they disagree among themselves, and then find in their hearts no bar to an acceptance of thy decision and give themselves up [to it] in utter self-surrender. |
| 4:66 ولوانا كتبنا عليهم ان اقتلوا انفسكم او اخرجوا من دياركم مافعلوه الا قليل منهم ولو انهم فعلوا مايوعظون به لكان خيرا لهم واشد تثبيتا |
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| Transliteration | Walaw anna katabna AAalayhim ani oqtuloo anfusakum awi okhrujoo min diyarikum ma faAAaloohu illa qaleelun minhum walaw annahum faAAaloo ma yooAAathoona bihi lakana khayran lahum waashadda tathbeetan |
| Literal | And if that We wrote/ordered/decreed on them, that kill yourselves or get out from your homes, they would not have done it, except (a) few from them, and if that they did what they are being advised/warned with it (it) would have been best for them, and strongest affirmation .56 |
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| Yusuf Ali | If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith); |
| Pickthal | And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening; |
| Arberry | But had We prescribed for them, saying, 'Slay yourselves' or 'Leave your habitations,' they would not have done it, save a few of them; yet if they had done as they were admonished it would have been better for them, and stronger confirming them, |
| Shakir | And if We had prescribed for them: Lay down your lives or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and best in strengthening (them); |
| Sarwar | Had We commanded them to kill themselves or abandon their homes, only a few of them would have done it. If they had done what they had been advised to do, it would have strengthened their faith, |
| Khalifa | Had we decreed for them: "You must offer your lives," or "Give up your homes," they would not have done it, except for a few of them. (Even if such a command was issued,) had they done what they were commanded to do, it would have been better for them, and would prove the strength of their faith. |
| Hilali/Khan | And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their (Faith); |
| H/K/Saheeh | 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]. |
| Malik | If We had commanded them to sacrifice their lives or to leave their homes, very few of them would have done it. Yet, if they would have done what they were commanded to do, it would have been better for them; not only would their faith have been strengthened,[66] |
| QXP | And if We had decreed for them, "Lay down your lives," or "Forsake your homelands," a few of them would do it. Although, if they did as was admonished, it would be for their own good, and a cause for strengthening themselves. |
| Maulana Ali | And if We had enjoined them, Lay down your lives or go forth from your homes, they would not have done it except a few of them. And if they had done what they are exhorted to do, it would certainly have been better for them and more strengthening: |
| Free Minds | And had We decreed for them: "Kill yourselves," or "Leave your land," they would not have done so except for a few of them. And if they had done what they were advised with, it would have been better for them and helped to strengthen them. |
| Qaribullah | Had We written for them, saying, 'Slay yourselves, ' or 'Emerge from your houses, ' they would not have done so, except a few of them. Yet, if they had done as they were exhorted, it would have been better for them, and stronger in firmness, |
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| George Sale | And if we had commanded them, saying, slay your selves, or depart from your houses; they would not have done it, except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith; |
| JM Rodwell | Had we laid down such a law for them as "Kill yourselves, or abandon your dwellings," but few of them would have done it. But had they done that to which they were exhorted, better and it been for them, and stronger for the confirmation of their faith. |
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| Asad | Yet if We were to ordain for them, "Lay down your lives," or, "Forsake your homelands," only a very few of them would do it - although, if they did what they are admonished to do, it would indeed be for their own good and apt to strengthen them greatly [in faith], |
| 4:69 ومن يطع الله والرسول فاولئك مع الذين انعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن اولئك رفيقا |
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| Transliteration | Waman yutiAAi Allaha waalrrasoola faola-ika maAAa allatheena anAAama Allahu AAalayhim mina alnnabiyyeena waalssiddeeqeena waalshshuhada-i waalssaliheena wahasuna ola-ika rafeeqan |
| Literal | And who obeys God and the messenger, so these (are) with those who God blessed on them from the prophets and the always very truthful, and the witnessing/those killed in God's sake , and the correct/righteous, and those are a good helper/supporter/companion/friend. |
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| Yusuf Ali | All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship! |
| Pickthal | Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they! |
| Arberry | Whosoever obeys God, and the Messenger -- they are with those whom God has blessed, Prophets, just men, martyrs, the righteous; good companions they! |
| Shakir | And whoever obeys Allah and the Messenger, these are with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they! |
| Sarwar | One who obeys God and the Messenger is the friend of the Prophets, saints, martyrs, and the righteous ones to whom God has granted His favors. They are the best friends that one can have. |
| Khalifa | Those who obey GOD and the messenger belong with those blessed by GOD - the prophets, the saints, the martyrs, and the righteous. These are the best company. |
| Hilali/Khan | And whoso obeys Allah and the Messenger (Muhammad SAW), then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr AsSiddiq ), the martyrs, and the righteous. And how excellent these companions are! |
| H/K/Saheeh | 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. |
| Malik | Whosoever obeys Allah and the Messenger will be in the company of those whom Allah has blessed - the Prophets, the truthful, the martyrs, and the righteous: What excellent companions they will be![69] |
| QXP | Whoever obeys Allah and the Messenger, belongs with those blessed by Allah: the Prophets, the first supporters of the Truth, the martyrs, and those who helped humanity. Ah! How beautiful is their company! |
| Maulana Ali | And whoever obeys Allah and the Messenger, they are with those upon whom Allah has bestowed favours from among the prophets and the truthful and the faithful and the righteous, and a goodly company are they! |
| Free Minds | And whoever obeys God and the messenger will be among those whom God has blessed from the prophets and the truthful and the martyrs and the upright. What an excellent companionship! |
| Qaribullah | Whosoever obeys Allah, and the Messenger, they are with those whom Allah has favored, the Prophets, the sincere, the martyrs and the righteous, and these are the best company. |
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| George Sale | Whoever obeyeth God and the Apostle, they shall be with those unto whom God hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company. |
| JM Rodwell | And whoever shall obey God and the Apostle, these shall be with those of the Prophets, and of the Sincere, and of the Martyrs, and of the Just, to whom God hath been gracious. These are a goodly band! |
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| Asad | For, all who pay heed unto God and the Apostle shall be among those upon whom God has bestowed His blessings: the prophets, and those who never deviated from the truth, and those who [with their lives] bore witness to the truth, and the righteous ones: and how goodly a company are these! |
| 4:71 ياايها الذين امنوا خذوا حذركم فانفروا ثبات او انفروا جميعا |
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| Transliteration | Ya ayyuha allatheena amanoo khuthoo hithrakum fainfiroo thubatin awi infiroo jameeAAan |
| Literal | You, you those who believed, take your caution/fear, so rush/hasten (in) groups, or rush/hasten all together. |
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| Yusuf Ali | O ye who believe! Take your precautions, and either go forth in parties or go forth all together. |
| Pickthal | O ye who believe! Take your precautions, then advance the proven ones, or advance all together. |
| Arberry | O believers, take your precautions; then move forward in companies, or move forward all together. |
| Shakir | O you who believe! take your precaution, then go forth in detachments or go forth in a body. |
| Sarwar | Believers, always be well prepared and on your guard. March in small groups or all together. |
| Khalifa | O you who believe, you shall remain alert, and mobilize as individuals, or mobilize all together. |
| Hilali/Khan | O you who believe! Take your precautions, and either go forth (on an expedition) in parties, or go forth all together. |
| H/K/Saheeh | O you who have believed, take your precaution and [either] go forth in companies or go forth all together. |
| Malik | O believers! Prepare yourselves for encounter, then advance in detachments or all together as the occasion may require.[71] |
| QXP | O You who have chosen to be graced with belief! Be fully prepared against danger. You shall remain alert to meet aggression. Take your precautions then mobilize in groups or all together as determined by your commander. |
| Maulana Ali | O you who believe, take your precautions, then go forth in detachments or go forth in a body. |
| Free Minds | O you who believe, take your precaution by going out in clusters, or going out all together. |
| Qaribullah | Believers, take your precautions. March in detachments or march all together. |
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| George Sale | O true believers, take your necessary precaution against your enemies, and either go forth to war in separate parties, or go forth all together in a body. |
| JM Rodwell | O ye who believe! make use of precautions; and advance in detachments, or , advance in a body. |
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| Asad | O YOU who have attained to faith! Be fully prepared against danger, whether you go to war in small groups or all together. |
| 4:72 وان منكم لمن ليبطئن فان اصابتكم مصيبة قال قد انعم الله عليّ اذ لم اكن معهم شهيدا |
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| Transliteration | Wa-inna minkum laman layubatti-anna fa-in asabatkum museebatun qala qad anAAama Allahu AAalayya ith lam akun maAAahum shaheedan |
| Literal | And that from you who (E) will slow/delay/linger (E) , so if a disaster struck you, he said: "God had blessed on me, when I was not present with them." |
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| Yusuf Ali | There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "Allah did favour us in that we were not present among them." |
| Pickthal | Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them. |
| Arberry | Some of you there are that are dilatory; then, if an affliction visits you, he says, 'God has blessed me, in that I was not a martyr with them.' |
| Shakir | And surely among you is he who would certainly hang back! If then a misfortune befalls you he says: Surely Allah conferred a benefit on me that I was not present with them. |
| Sarwar | There are some among you who lag behind (in battle) and if you were to experience hardship, they would say, "It was certainly due to God's favors to us that we were not present with them," |
| Khalifa | Surely, there are those among you who would drag their feet, then, if a setback afflicts you, they would say, "GOD has blessed me that I was not martyred with them." |
| Hilali/Khan | There is certainly among you he who would linger behind (from fighting in Allahs Cause). If a misfortune befalls you, he says, "Indeed Allah has favoured me in that I was not present among them." |
| H/K/Saheeh | 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." |
| Malik | There will be someone among you who will surely lag behind, so that if you face any calamity, he will say: "Allah has been gracious to me that I did not accompany them."[72] |
| QXP | Among you there is he who would rather lag behind. If a setback occurs he would say, "Thank God! I was not present among them." |
| Maulana Ali | And among you is he would hang back. Then if a misfortune befalls you he says: Allah indeed bestowed a favour on me as I was not present with them. |
| Free Minds | And from among you will be those that would lag behind, so that if disaster afflicts you he would Say: "God has blessed me that I was not a martyr with them!" |
| Qaribullah | Surely, there are among you, he who lingers, then, if an affliction hits you, he would say: 'Allah has favored me, that I was not a martyr with them. ' |
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| George Sale | There is of you who tarrieth behind; and if a misfortune befall you, he saith, verily God hath been gracious unto me, that I was not present with them: |
| JM Rodwell | There is of you who will be a laggard: and if a reverse befall you he saith, "Now hath God dealt graciously with me, since I was not with you in the fight:" |
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| Asad | And, behold, there are indeed among you such as would lag behind, and then, if calamity befalls you, say, "God has bestowed His favour upon me in that I did not accompany them." |
| 4:73 ولئن اصابكم فضل من الله ليقولن كان لم تكن بينكم وبينه مودة ياليتني كنت معهم فافوز فوزا عظيما |
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| Transliteration | Wala-in asabakum fadlun mina Allahi layaqoolanna kaan lam takun baynakum wabaynahu mawaddatun ya laytanee kuntu maAAahum faafooza fawzan AAatheeman |
| Literal | And if (E) grace/blessing from God struck you, he will say (E) as if love/affection/friendship was not between you (P), and between him: "Oh, if only I were with them, so I succeed/win a great success/winning/triumph." |
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| Yusuf Ali | But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!" |
| Pickthal | And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success! |
| Arberry | But if a bounty from God visits you, he will surely say, as if there had never been any affection between you and him, 'Would that I had been with them, to attain a mighty triumph!' |
| Shakir | And if grace from Allah come to you, he would certainly cry out, as if there had not been any friendship between you and him: Would that I had been with them, then I should have attained a mighty good fortune. |
| Sarwar | but if you were to receive a favor from God, they would certainly say, "(We have been ignored) as if there was no friendship among us. Would that we had been there with them for we would have had a great success." |
| Khalifa | But if you attain a blessing from GOD, they would say, as if no friendship ever existed between you and them, "I wish I was with them, so I could share in such a great victory." |
| Hilali/Khan | But if a bounty (victory and booty) comes to you from Allah, he would surely say - as if there had never been ties of affection between you and him - "Oh! I wish I had been with them; then I would have achieved a great success ( a good share of booty)." |
| H/K/Saheeh | 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." |
| Malik | But if you are blessed with grace from Allah, he will say, as if there was no friendship between you and him: "I wish I had been with them; I could have attained a mighty good fortune!"[73] |
| QXP | But if you attain the blessing of victory from Allah, he says, as if the love between you and him was beyond question, "Oh! I wish I had been with them and could be a part of such a great victory." |
| Maulana Ali | And if bounty from Allah comes to you, he would cry, as if there were no friendship between you and him: Would that I had been with them, then I should have achieved a mighty success! |
| Free Minds | And if favour from God benefits you, he will speak as if there had been affection between you and him: "Oh, I wish I had been with them so I would win a great prize." |
| Qaribullah | But, if the Bounty of Allah reaches you, he would surely say as if there had never been any affection between you and him: 'Would that I had been with them! I should have indeed won a great triumph. ' |
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| George Sale | But if success attend you from God, he will say, -- as if there was no friendship between you and him, -- would to God I had been with them, for I should have acquired great merit. |
| JM Rodwell | But if a success from God betide you, he will say, as if there had never been any friendship between you and him, "Would I had been with them! a rich prize should I have won!" |
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| Asad | But if good fortune comes to you from God, such a person is sure to say - just as if there had never been any question of love between you and him - : "Oh, would that I had been with tthem, and thus had a [share in their] mighty triumph !" |
| 4:74 فليقاتل في سبيل الله الذين يشرون الحياة الدنيا بالاخرة ومن يقاتل في سبيل الله فيقتل او يغلب فسوف نؤتيه اجرا عظيما |
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| Transliteration | Falyuqatil fee sabeeli Allahi allatheena yashroona alhayata alddunya bial-akhirati waman yuqatil fee sabeeli Allahi fayuqtal aw yaghlib fasawfa nu/teehi ajran AAatheeman |
| Literal | So those who volunteer the present world/worldly life with the end (other life) should fight/kill in God's sake, and who fights/kills in God's sake, so he is killed or he defeats/conquers, so We will give him a great reward. |
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| Yusuf Ali | Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value). |
| Pickthal | Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. |
| Arberry | So let them fight in the way of God who sell the present life for the world to come; and whosoever fights in the way of God and is slain, or conquers, We shall bring him a mighty wage. |
| Shakir | Therefore let those fight in the way of Allah, who sell this world's life for the hereafter; and whoever fights in the way of Allah, then be he slain or be he victorious, We shall grant him a mighty reward. |
| Sarwar | Those who want to buy the life hereafter with this life should fight for the cause of God. We will give them a great reward whether they are killed or whether they are victorious. |
| Khalifa | Those who readily fight in the cause of GOD are those who forsake this world in favor of the Hereafter. Whoever fights in the cause of GOD, then gets killed, or attains victory, we will surely grant him a great recompense. |
| Hilali/Khan | Let those (believers) who sell the life of this world for the Hereafter fight in the Cause of Allah, and whoso fights in the Cause of Allah, and is killed or gets victory, We shall bestow on him a great reward. |
| H/K/Saheeh | 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. |
| Malik | <