4.
Surah An Nisa (The Women)بسم الله الرحمن الرحيم
Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an
4.
Surah An Nisa (The Women)
This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of A.H. 3 and the end of A.H. 4 or the beginning of A.H. 5. Although it is difficult to determine the exact dates of their revelations, yet it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein and the Traditions concerning them. A few instances are given below by way of illustration:
We know that the instructions about the division of inheritance of the martyrs and for the safeguard of the rights of the orphans were sent down after the Battle of Uhd in which 70 Muslims were killed. Then naturally the question of the division of the inheritance of the martyrs and the safeguard of the rights of their orphans arose in many families at Al-Madinah. From this we conclude that vv. 1 -28 were revealed on that occasion.
We learn from the Traditions that the Commandment about salat during war time was given on the occasion of Zat-ur-Riqa'a, an expedition which took place in A. H. 4. From this we conclude that the discourse containing v. 102 was revealed on that occasion.
The last warning (v. 47) to the Jews was given before the Banu Nadir were exiled from Al-Madinah in Rabi'-ulAwwal, A. H. 4. From this it may safely be concluded that the discourse containing v. 47 must have been revealed some time before that date.
The permission about tayammum (the performance of ablutions with pure dust, in case no water be available) was given during the Bani-al-Mustaliq expedition, which took place in A. H. 5.. Therefore the probable period of the revelation of the discourse containing v. 43 was A. H. 5.
Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Holy Prophet at the time. First of all, he was engaged in bringing about an all round development of the Islamic Community that had been formed at the time of his migration to Al-Madinah. For this purpose he was introducing new moral, cultural, social, economic and political ways in place of the old ones of the pre-Islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the mushrik Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.
Accordingly, detailed instructions have been given for the consolidation and strengthening of the Islamic Community in continuation of those given in Al-Baqarah. Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made laws and regulations have been laid down for the division of inheritance, and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down drinking has been prohibited, and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their Allah and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.
The moral and religious condition of the people of the Book has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two.
In order to cope with the aftermath of the Battle of Uhd, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for the defeat in the Battle had so emboldened the mushrik Arab clans and the neighboring Jews and the hypocrites at home that they were threatening the Muslims on all sides. At this critical juncture, Allah filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumors that were being spread by the hypocrites and the Muslims of weak faith, they were asked to make a thorough inquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their salat during the expeditions to some places where no water was available for performing their ablutions, etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the salat or to offer the "Salat of Fear", when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Al-Madinah, the abode of Islam.
This Surah also deals with the case of Bani Nadir who were showing a hostile and menacing attitude, in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Holy Prophet and the Muslim Community even at Al-Madinah itself. They were taken to task for their inimical behavior and given a final warning to change their attitude, and were at last exiled from Al-Madinah on account of their misconduct.
The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties-- Therefore they were divided into different categories to enable the Muslims to deal with them appropriately.
Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.
Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the Islamic morality and culture has been established over that of the Jews, Christians and mushriks; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth.
The main object of this Surah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community have been given. Then they have been urged to prepare themselves for defense. Side by side with these, they have been taught the importance of the propagation of Islam. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed.
Just, fair and equitable laws and regulations for the smooth running of family life have been laid down for the husband and wife. Detailed instructions have been given for the division of inheritance and due regard has been paid to the rights of orphans. 1 - 35
In order to inculcate the right spirit for the observance of rules and regulations, the Muslims have been enjoined to show generosity to all around them and to be free from meanness, selfishness, stinginess of mind, because this is essential for the consolidation of the Communities and helpful for the propagation of Islam. 36 - 42
The ways of the purification of mind and body for the offering of Salat have been taught because it plays the most important part in every scheme of moral and social reform. 43
After moral preparation, instructions for defense have been given. First of all, the Muslims have been warned to be on their guard against the cunning machinations and vile practices of the local Jews who were hostile to the New Movement. This caution was necessary for removing some possible misunderstanding that might have arisen on account of the pre-Islamic alliance between the people of Al-Madinah and the Jews. 44 - 57
Then they have been enjoined to place their trusts and offices of trust in the custody of honest and qualified persons, and to do what is just and right, and to obey Allah and His Messenger and those among themselves entrusted with the conduct of their affairs and to turn to Allah and His Messenger for the settlement of their disputes. As such an attitude and behavior alone can ensure consolidation, they have been strongly warned that any deviation from this path will lead to their disintegration. 58 - 72
After this pre-requisite, they have been exhorted to make preparation for defense and to fight bravely for the cause of Islam, without showing any kind of cowardice or weakness. They have also been warned to be on their guard against hypocrites. A line of demarcation has been drawn to distinguish the intentional shirkers from the helpless devotees. 73 - 100
Here again instructions have been given for the offering of Salat during military campaigns and actual fighting. This is to impress the importance of Salat even at the time of fear and danger. 101 - 103
Before proceeding on to the next topic, the Muslims have been exhorted to persevere in their fight without showing any kind of weakness. 104
In order to make the Islamic Community firm and strong for defense, the Muslims have been enjoined to observe the highest standard of justice. The Muslims are required to deal out strict justice even in case of the enemy, with whom they might be involved in war. They should also settle disputes between husband and wife with justice. In order to ensure this, they should keep their beliefs and deeds absolutely free from every kind of impurity and should become the standard bearers of justice. 105 - 135
Resuming the theme of defense, the Muslims have been warned to be on their guard against their enemies. They have been admonished to take necessary precautions against the machinations of the hypocrites and the unbelievers and the people of the Book. As belief in Allah, and Revelation and Life-after-death is the only safeguard against every kind of enemy, they should sincerely believe in and follow His Messenger, Muhammad (Allah's peace be upon him). 136 - 175
Though this verse also deals with the family laws contained in verses 1 - 35, it has been added as a supplement at the end of this Surah because it was revealed long after An-Nisa was being recited as a complete Surah. 176
In the name of Allah, the Compassionate, the Merciful.
[1] O mankind, fear your Lord, Who created you of a single soul, and of the same created his mate, and from that pair spread countless men and women over the earth;1 fear that Allah in Whose name you demand your rights from one another, and abstain from violating relations between kinsfolk; note it well that Allah is watching you very closely.
[2] Restore to the orphans their property,2 and do not exchange your worthless things for their valuable things,3 and do not devour their property by mixing it up with your own, for it is a great sin.
[3] And if you be apprehensive that you will not be able to do justice to the orphans, you may marry two or three or four women whom you choose.4 But if you apprehend that you might not be able to do justice to them, then many only one wife,5 or marry those women who have fallen in your possession.6 This will be the better course to avoid injustice.
[4] And give their dowries willingly to women (as an obligation), but if they, of their own accord ,remit a portion of the dowry, you may enjoy it with pleasure.7
[5] Do not give to the feeble-minded people that property which Allah has made the means of your maintenance: you should however, provide them with food and clothing and give them good advice.8
[6] And go on observing and testing the orphans until they reach the marriageable age:9 then if you perceive that they have become capable, deliver to them their property10 Be on your guard against devouring their property unjustly and wastefully and hastily lest they should grow up to demand it. If the guardian of an orphan is rich, let him abstain from the orphan's property, and if poor, let him eat of it fairly.11 When you hand over to them their property, then have some people to witness it, and Allah suffices as Reckoner.
[7] There is a share for men in what has been left by parents and near relatives, and there is a share also for women in what has been left by parents and near relatives, whether it be little or much;12 for this share has been prescribed (by Allah).
[8] And if the people of the family, orphans and the poor be present at the division of the inheritance ,give them also something out of it and speak to them kind words.13
[9-10] Let the people apprehend and be afraid of this: how solicitous they would have been on the eve of their death about the helpless. children they would be leaving behind. They should, therefore, fear Allah and say the just and right thing. In fact, those who grab unjustly the property of the orphans, fill their bellies with fire, and most surely they shall be thrown into the burning fire of Hell.14
[11] As regards inheritance, Allah enjoins you concerning your children that: The share of the male shall be twice that of the female.15 In case the heirs be more than two females, their total share shall be two-thirds16 of the whole and if there be only one daughter, her share shall be half of the whole. If the deceased has children, each of his parents shall get one-sixth of the whole,17 but if he be childless and his parents alone are his heirs, the mother shall have one-third of the whole.18 If the deceased has brothers and sisters also, the mother shall be entitled to one-sixth of the whole.19 The division of all these shares shall take place only after fulfilling the terms of the will and after the payment of the debt20 (if any). As regards your parents and your children, you do not know who is more beneficial to you. Allah has apportioned these shares and most surely Allah is All-Knowing, All-Wise.21
[12] And you will get half of what your wives leave behind, if they be childless; but if they leave children, then your share will be one fourth of what they have left, after the fulfillment of their will and the payment of their debt (if any). As for them, they will be entitled to one-fourth of the inheritance left by you, if you are childless; but in case you leave behind children, their share will be one-eighth22 of the whole after the fulfillment of your will and payment of your debt (if any). And if the deceased whether man or woman (whose property is ' to be divided as inheritance) leaves no children and no parents behind but has one brother or one sister alive each of the two will be entitled to one-sixth of the whole but in case the brothers and the sisters are more than one then the total share of all of them will be one-third23 of the whole after the fulfillment of the will and the payment of the debt (if any) provided that it is not injurious24 (to the heirs). This is the Commandment of Allah and Allah is All-Knowing and Lenient.25
[13] These are the limits prescribed by Allah: whoever obeys Allah and His Messenger, He will admit him into the Gardens underneath which canals flow, wherein he will abide for ever; this is the great success.
[14] And whoever disobeys Allah and His Messenger and transgresses the limits prescribed by Him, Allah will cast him into the Fire wherein he shall abide for ever, and shall have a disgraceful chastisement.25a
[15-16] If any of your women be guilty of indecency, call for four witnesses from among yourselves to testify against them: If they give evidence and prove the guilt, then confine them to their houses until death comes to them or Allah opens some other way out for them .And punish the two of you who commit this crime; then if they both repent and reform themselves, leave them alone,for Allah is generous in accepting repentance, and merciful in forgiving sins.26
[17-18] However note it well that Allah's acceptance of repentance is for those people only, who commit an evil in ignorance, and then repent of it soon after this. Allah again turns kindly to such people, for Allah is All-Knowing, All-Wise. But there is no repentance for those people who persist in their evil deeds until the dying hour comes to anyone of them; then he says, "Now I repent." Nor is repentance for them who die as unbelievers; for such people, We have prepared a painful torment.27
[19-21] O Believers, it is not lawful for you to become the heirs of widows by force:28 nor is it lawful that you should treat your wives harshly in order to deprive them of a part of the dowry you have given them. However (you have the right to treat them harshly), if they are guilty of adultery.29 You should live with them in an honorable manner, even if you dislike them; it is possible that Allah may bring much good to you through that very thing you dislike.30 And if you make up your mind to marry another wife in place of the one you already have, do not take back anything out of what you have given her. even though it may have been a heap of wealth. Will you take it back by slander and gross injustice? And how is it proper for you to take it, when both of you have enjoyed conjugal happiness and she received from you a solemn pledge of union?31
[22] And do not marry at all those women whom your father had married though what has happened in the past is excepted.32 This is an indecent and abominable thing and an evil practice.33
[23-24] Forbidden to you are your mothers,34 daughters,35 sisters,36 paternal aunts, maternal aunts, brother's daughters, sister's daughters,37 your foster mothers who have given a suckle to you, your foster sisters,38 who have taken suckle with you, the mothers of your wives,39 the daughters of your wives whom you have brought up,40 the daughters of those wives with whom you have had conjugal relations, but not of those wives with whom you have had no conjugal relations, and it is not sinful for you to marry their daughters (after having divorced them); and also forbidden to you are the wives of your sons who are from your loins,41 and it is unlawful for you to keep two real sisters as wives at one and the same time,42 though what happened in the past is excepted, for Allah is indeed Forgiving, Merciful.43 And forbidden to you are the wedded wives of other people except those who have fallen in your hands (as prisoners of war44 ): this is the Law of Allah that has been prescribed for you. With the exception of the above, it has been made lawful for you to seek in marriage with your wealth any other women provided that you keep them in wedlock and not in licentiousness. Then you should pay them their dowries as an obligation for the enjoyment of conjugal relations with them. However, there is no harm if a compromise is made in the dower by mutual consent after an agreement about it; Allah is All-Knowing, All Wise.
[25] Whoever cannot afford to marry free Muslim women, should marry one of the Muslim slave-girls in your possession; Allah has full knowledge of your Faith. You all belong to one and the same community;45 therefore, you may marry them with the permission of their guardians and give them their fair dowries so that they may live a decent life in wedlock and not in licentiousness nor may have secret illicit relations. Then if they are guilty of indecency, after they have been fortified by wedlock, they shall be given half the punishment prescribed for free women.46 This concession47 has been made for those of you who might apprehend a moral lapse without marriage, but it is better for you to practice self-restraint, and Allah is Forgiving, Merciful.
[26-28] Allah desires to make clear to you and guide you to the ways that were followed by the righteous people before you, and to turn to you mercifully; for He is All-Knowing, All-Wise.48 Yes. Allah desires to turn to you mercifully, but those who follow their lusts, want that you should swerve far away from the right path.49 Allah wills to make your restrictions light, for Man has been created weak by nature.
[29-30] O Believers, do not devour one another's property by unlawful ways; (instead of this) do business with mutual consents50 And do not kill yourselves;51 believe it that Allah is Compassionate to you.52 We shall throw into the Fire the one who commits such acts of aggression and injustice; and this is very easy for Allah.
[31] If you abstain from the heinous sins from which you are being forbidden, We will remit your trivial offenses53 and admit you to a place of honor.
[32] And do not covet what Allah has given some of you more than others: the men shall have their due share according to what they have earned and the women shall have their share according to what they have earned. So pray to Allah for His bounty; most surely Allah has perfect knowledge of everything.54
[33] We have appointed rightful heirs to the inheritance which is left by parents and relatives. As for those with whom you have made a pledge, do give them their share: most surely Allah is watching over everything.55
[34-35] Men are the managers56 of the affairs of women because Allah has made the one superior to the others57 and because men spend of their wealth on women. Virtuous women are, therefore, obedient; they guard their rights carefully in their absences58 under the care and watch of Allah. As for those women whose defiance you have cause to fear, admonish them and keep them apart from your beds and beat them.59 Then, if they submit to you, do not look for excuses to punish them: note it well that there is Allah above you, Who is Supreme and Great. And if you fear a breach between spouses, appoint one arbiter from the relatives of the husband and one from the relatives of the wife. If the two60 sides sincerely desire to set things right, Allah will create a way' of reconciliation between them, for surely Allah knows everything and is aware of everything.61
[36-38] And all of you should serve God and associate none with Him; and show kindness and affection to your parents, and be kind to near relatives, and to orphans, and to the needy; and be considerate to your neighbors kinsmen and strangers and to the companions at your side62 and to the wayfarer and to the slaves in your possession. Believe it that Allah does not like such persons as are self~conceited and are niggardly and bid others to be niggardly, and conceal the bounty of Allah that He has bestowed upon them;63 We have prepared a disgraceful chastisement for such ungrateful wretches. And Allah does not like those who expend their wealth to be seen of people, for they do not believe sincerely in Allah and the Last Day. The fact is that whoever has Satan for a comrade, has a very evil company.
[39-42] Well, what harm would have come upon them, if they had believed in Allah and the Last Day and spent out of what Allah had given them? Had they done so, Allah would surely have had knowledge of their good deeds. Indeed Allah does not wrong anyone even by a jot: if one does a good deed, He doubles it, and then from Himself bestows a rich reward. Just imagine how they will fare, when We shall bring forward a witness from every community and raise you (O Muhammad) as a witness in regard to these people.64 At that time, all those, who rejected the Messenger and disobeyed him, would wish the earth to split open and swallow them; for there they will not be able to hide anything from Allah.
[43] O Believers, do not offer the Prayer while you are intoxicated,65 for Prayer should be offered only when you know what you are saying.66 Likewise, do not offer the Prayer if you are "unclean"67 until you take your bath, except when passing on the way:68 and if you are sick or on a journey .or if any one of you has relieved himself or you have touched69 women and can find no water, then cleanse yourselves with pure dust by rubbing it on your face and hands;70 no doubt Allah is Lenient and Forgiving.
[44-46] Have you ever considered the case of those who have been given a portion of the scriptures?71 They themselves purchase deviation and wish you, too, to go astray from the Right Way: Allah knows your enemies well and Allah suffices you for protection and for help. Some of those, who have become Jews,72 pervert73 words out of their context and twist their tongues in order to malign the true Faith and say "sami 'ina74 wa 'asaina " and "Isma' ghaira musma `in75 and ''Ra 'ina76 . But, if they had said instead, "sami `ina wa ata "ana, " "Isma "' and " Unzurna," it would have been better for themselves and a more upright way. As Allah has cursed them for their disbelief, they are little disposed to believe.
[47-48] O you to whom the Book had been given! Believe in the Book We have sent down now, confirming the Book you already have with you,77 believe in it before We distort faces and set them backwards, or lay Our curse on them as We laid Our curse on the Sabbath breakers:78 and remember that Allah's Command is surely carried into effect. Shirk is the only sin that Allah does not forgive,79 and He forgives whomsoever He pleases, other sins than this,80 for whosoever associates any other partner with Allah, does indeed forge a big lie and commit the most heinous sin.
[49-50] Have you also marked those, who speak very highly of their own purity? However, Allah alone purifies whomever He pleases (and if they are not being purified), no injustice is being done to them in the least. Just behold! they do not hesitate to invent lies about Allah, and this sin alone suffices to show that they are manifest sinners.
[51-57] Have you not observed those who have been given a portion of the Book? They believe in jibt81 and taghut82 and say of the disbelievers, "Even they are more rightly guided an the way83 than the Believers." Such are the people whom Allah has cursed and you will find no helper to the one whom Allah curses. Have they any share in the Kingdom? If they had any, they would never have given even a farthing to anyone.84 Or, are they jealous of others, because Allah has blessed them with His bounty?85 If so, let them know that We did bestow the Book and the Wisdom upon the descendants of Abraham and blessed them with the great kingdom.86 But some of them believed in it and others turned away from it,87 and the burning fire of Hell suffices for those who have turned away from it. Surely We will throw into the Fire those who have rejected Our Revelations; as often as their skins shall be consumed, We will replace them by other skins so that they may taste the torment in full, for Allah is All-Powerful and All-Wise to enforce His decrees. As for those, who have believed in Our Revelations and have done righteous deeds, We will admit them to Gardens underneath which canals flow, wherein they will abide for ever, wherein they will have pure spouses, and We will admit them into thick shades.
[58] (O Muslims), Allah enjoins you to give the trusts into the care of those persons who are worthy of trust and to judge with justice,88 when you judge between the people. Excellent is the counsel that Allah gives you, for Allah hears everything and sees everything.
[59] O Believers, obey Allah and obey the Messenger and those entrusted with authority from among you. Then if there arises any dispute about anything, refer it to Allah and the Messenger,89 if you truly believe in Allah and the Last Day. This is the only right way and will be best in regard to the end.90
[60-65] Prophet, have you not marked those who profess to believe in the Book that have been sent down to you and in the Books that had been sent down before you, and yet want to turn to taghut for the judgment of their cases though they have been bidden to reject taghut?91 Satan intends to lead them far astray from the right path. And when it is said to them, "Come to that thing which Allah has sent down and to the Messenger," you see that the hypocrites show hesitation in coming to you.92 But how do they behave when a disaster befalls them as a consequence of their own doings? They come to you with oath,93 saying, "We swear by God that we only meant to promote the good and bring about a reconciliation between the parties." Allah knows what really is in their hearts: therefore show forbearance towards them and admonish them and give them a piece of advice that may go deep into their hearts. (Tell them) "Every Messenger whom We have sent must be obeyed because Allah has enjoined this."94 When they had wronged themselves, the best thing for them would have been to come to you and implore Allah's pardon, and if the Messenger had also asked Allah's forgiveness for them, most surely they would have found Allah Forgiving and Merciful. Nay, O Muhammad, by your Lord, they can never become Believers until they accept you as judge for the decision of the disputes between them, and then surrender to your decision with entire submission without feeling the least resentment in their hearts.95
[66-70] (As for them), only a few of them would have acted upon it, if We had enjoined them, "Kill yourselves," or "Leave your homes".96 It would have been better for them and it would have made them firm.97 (in their Faith), if they had done what they were commanded to do, for We would have given them a great reward from Ourselves and shown them the straight path.98 And who-so-ever obeys Allah and the Messenger, shall be with those whom Allah has blessed-the Prophets, the truthful and the martyrs and the righteous:99 what excellent companions these are that one may get!100 This is the real bounty which comes from Allah and Allah's knowledge suffices to know the Reality.
[71-72] Believers, be always prepared for encounter,101 and advance in detachments or march in a body, as the occasion may require. Well, there are among you such as shirk fight;'102 if a disaster befalls you, they say, "Allah has been very gracious to us that we did not accompany these people."
[73-76] And if you are blessed with grace from Allah, they say, as though there never had been any friendly relations between you and them "We wish we had also accompanied them and thus would have gained our end." (Let such people understand that) those alone, who barter away this worldly life for that of the Hereafter,103 should fight in the way of Allah; then We will bestow a great reward upon him who fights in the way of Allah whether he be slain or be victorious. Why should you, then, not fight in the way of Allah for the sake of those helpless men, women and children who, being weak, have been oppressed, and are crying out, "Our Lord, deliver us from this habitation whose inhabitants are unjust oppressors, and raise a protector for us by Thy grace and a helper from Thyself."104 Those, who follow the way of Faith, fight in the way of Allah, and those who follow the way of disbelief fight in the way of taghut.105 So fight against the helpers of Satan with this conviction that Satan's crafty schemes are in fact very weak.106
[77-78] Have you also marked those to whom it was said, "Withhold your hands (a while from war) and establish the Salat and pay the Zakat.? Now that they have been commanded to fight, some of them fear the people as they should fear Allah, or even more than that;107 they say, `Our Lord, why have You prescribed fighting for us? Why have You not given us further respite?" Say to them, "The pleasures of this worldly life are trifling and the life of the Hereafter is much better for a man who fears Allah, and you shall not be wronged in the least.108 As to death, it will overtake you wherever you may be, even though you be in fortified towers" If they have good fortune, they say, "This is from Allah," and if they suffer a loss, they say, "This is because of you."109 Say, "Everything is from Allah." What then has gone wrong with these people that they do not understand anything? Whatever good comes to you, O man, it is by Allah's grace, and whatever evil befalls you, it is the result of your own doings.
[79-80] We have sent you, O Muhammad, as a Messenger to mankind, and Allah's witness suffices for this. Whoever obeys the Messenger, in fact, obeys Allah and whoever turns away from him (is accountable for his deeds); anyhow We have not sent you to be keeper over them.110
[81-82] In your presence, they say, "We are obedient to you," but when they leave you, some of them meet together secretly at night to plot against what you say; Allah writes down all their secret talks; so leave them alone and trust in Allah; Allah alone suffices for trust. Do they not ponder over the Qur'an? Had it been from any other than Allah, surely there would have been many contradictions in it.111
[83] Whenever these people hear any news concerning peace or danger, they make it known to all and sundry; instead of this, if they should convey it to the Messenger and to the responsible people of the Community, it would come to the knowledge of such people who among them are capable of sifting it and drawing right conclusions from it.112 (Your weaknesses were such that) had it not been for Allah's grace and mercy towards you, all of you except a few, would have followed Satan.
[84-85] O Prophet, fight in the way of Allah: you are accountable for none but your own person; you should, however, urge on the Believers to fight: it may be that Allah will soon break the strength of the disbelievers, for Allah is the strongest in might and His punishment is most severe. Whoever pleads a good cause, will get a share from it, and whoever pleads an evil cause also shall get a share from it;113 for Allah keeps strict watch over everything.
[86-87] And when anyone greets you in a respectful manner, greet him with a better salutation than his or at least return the same;114 indeed Allah takes count of everything. Allah: there is no deity but He. He will gather you all together on the Day of Resurrection, the coming of which is beyond all doubt: and whose word can be truer than Allah's.115
[88-91] How is it with you that there are two opinions among you concerning the hypocrites,116 whereas Allah has turned them back (to their former state) because of the evils they have earned?117 Do you desire to show guidance to him whom Allah has let go astray? You cannot find a path for him whom Allah has turned away from the right path. They really wish that you should also become disbelievers, as they themselves are so that both may become alike. So you should not take friends from among them unless they migrate in the way of Allah; and if they do not migrate, then seize them wherever you find them and slay118 them and do not take any of them as friends and helpers. However, those hypocrites are excepted who join a people who are allied to you by a treaty.119 Likewise, those hypocrites are excepted who come to you and are averse to fighting either against you of against their own people. Had Allah willed, He would have given them power over you and they also would have fought against you; therefore if they leave you alone and desist from fighting against you and make overtures for peace to you, in that case Allah has left you no cause for aggression against them. You will also find another kind of hypocrites, who wish to be at peace with you and also at peace with their own people but who would plunge into mischief, whenever they got an opportunity for it. If such people do not desist from your enmity nor make overtures for peace nor desist from fighting against you, then seize them and slay them wherever you find them, for We have given you a clear authority to fight against them.
[92-93] It does not behoove a Believer to slay another Believer except by error,120 and if one slays a Believer by error, he must set free one believing slave as expiation121 and pay blood-money to the heirs122 of the slain person unless they charitably forego it. But if the murdered Muslim belonged to a people who are at enmity with you, then the expiation shall be the freeing of one believing slave; and if the slain person belonged to a non-Muslim ally of yours, then the blood-money must be paid to his heirs123 and a believing slave has to be set free. But if one could not afford a slave, then he must fast two consecutive months.124 This is the way enjoined by Allah for repentance;125 Allah is All-Knowing, All-Wise. As regards the one who kills a Believer willfully, his recompense is Hell, wherein he shall live for ever. He has incurred Allah's wrath and His curse is on him, and Allah has prepared a woeful torment for him.
[94] O Believers, when you go to Jihad in the way of Allah, discern between friend and foe; and if one greets you with a salutation of peace, do not say to him abruptly, "You are not a believer."126 If you seek worldly gain by this, Allah has abundant spoils for you. (Remember that) you yourselves were before this in the same condition; then Allah showed His grace on you;127 therefore you should discern well, for Allah is fully aware of what you do.
[95-96] Those people from among the Muslims who stay at home without any genuine excuse are not equal in rank with those who exert their utmost with their lives and wealth for the cause of Allah. For Allah has assigned a higher rank to those who exert their utmost with their lives and wealth than those who stay at home. Though Allah has promised a good reward for all, he has a far richer reward for those who fight for Him than for those who stay at home:128 they have high ranks, forgiveness and mercy from Allah, for Allah is Forgiving and Merciful.
[97-100] When the angels seized the souls of those who were ding wrong to their own souls129 they asked them, "What was the matter with you?" They answered, "We were oppressed in the land." The angels replied, "Was not Allah's earth spacious for you to emigrate in it?"130 Hell is the abode of such people and it is a very evil abode indeed. As regards those men, women and children who are really helpless and lack the means of migration and find no way out, Allah may pardon them, for Allah is Forgiving and Forbearing. The one who emigrates in the way of Allah, will find in the land enough room for refuge and abundant resources for livelihood.. As regards the one, who leaves his home to migrate towards Allah and His Messenger and death overtakes him on the way, Allah has taken upon Himself to give him his due reward, for Allah is Forgiving and Merciful.131
[101] When you go on a journey, there is no harm, if you shorten your Salat,132 (especially) when you fear that the disbelievers might harass you,133 for the disbelievers are openly bent upon enmity against you.
[102] And when you, O Prophet, are among the Muslims and are going to lead them in Salat134 (in a state of war), let a party of them stand behind you,135 carrying their weapons with them. When they have made their prostrations, they should fall back and let another party of them, who have not yet offered the Salat, say it with you and they, too, should be on their guard and keep their weapons with them.136 For the disbelievers are always on the look-out for a chance to find you neglectful of your weapons and your baggage so that they may swoop down upon you with a surprise attack. If, however, you feel some inconvenience on account of rain, or if you are ill, there is no harm if you put aside your weapons, but you should still be on your guard. Rest assured that Allah has prepared a disgraceful torment for the disbelievers.137
[103] When you have finished your Prayer, you should remember Allah, whether you are standing or sitting or reclining: then, as soon as you are secure, say your Salat in full. Indeed, the Salat is a prescribed duty that should be performed at appointed times by the Believers.
[104] Show no weakness in pursuing these people:138 if you are suffering hardship, they, too, are suffering hardship as you are suffering. Moreover, you are expecting to receive from Allah that which they are not expecting.139 Allah knows everything and is All Wise.
[105-112] O prophet,"140 We have sent this Book to you with the Truth so that you may judge between people in accordance with, the right way which Allah has shown you. So do not plead for the dishonest people: implore Allah's forgiveness: for Allah is Forgiving and Compassionate. You should not plead for those who are dishonest to themselves:141 Allah does not like the one who is persistently dishonest and sinful. They might hide their evil deeds from the people but they cannot hide these from Allah: He is with them even when they hold at night such secret consultations as do not please Him; Allah encompasses all that they are doing. Well, you have argued on their behalf in this worldly life but who will argue their case with Allah on the Day of Resurrection? Or who will be their defender there? If one does a sinful thing or wrongs himself in any way and afterwards implores Allah's forgiveness, he will find Allah Forgiving and Compassionate. But if one earns some evil (and does not repent), this earning of his will bring due punishment on him, for Allah is All Knowing, All-Wise. But he who commits an error or a sin, and then lays the blame for it on an innocent person, surely burdens himself with the guilt of calumny and a heinous sin.
[113] O Prophet, had not Allah's grace been with you, and had not His .mercy safeguarded you from their mischief, a party from among them had decided to involve you in misunderstanding though they were involving no one but themselves in misunderstanding and could have done you no harm.142 Allah has sent down the Book and the Wisdom to you and taught what you did not know; great indeed is His bounty to you.
[114-115] There is nothing good in most of the secret counsels of the people: it is, however, a good thing if one secretly enjoins charity or righteousness or says something in order to set aright the affairs of the people; We will give a great reward to him who does so to please Allah. But as regards him who is bent on opposing the Messenger and is following a way other than that of the Believers after Guidance has become clear to him, We will turn such a one on the way to which he himself has turned,143 and cast him into Hell which is the most wretched abode.
[116-122] Shirk144 is the only sin that Allah does. not forgive. He may forgive whomever He will, other than this sin, for whoever associates partners with Allah does, in fact, go far astray into deviation. The mushriks invoke to goddesses instead of Allah: they invoke that rebellious Satan,145 on whom Allah has laid His curse; (they obey that Satan) who said to Allah, "I will most surely take due share from your servants146 and will mislead them; I will entice them by vain desires; I will command them and they will slit147 the ears of the cattle by my order, and I will command them and they will make alterations and corrupt Allah's creation."148 Therefore whoever makes this same Satan his patron, instead of God, becomes a manifest loser. Though he makes (false) promises with people and entices them by vain hopes149 all his promises are nothing but deception. The abode of such people is Hell from where they will find no way of escape. As regards those, who believe and do good deeds, We will admit them into Gardens underneath which canals flow, wherein they will abide for ever. This promise of Allah is true and who can be truer in his word than Allah?
[123-124] The final result shall not be in accordance with your wishes nor in accordance with the wishes of the people of the Book. He who does evil shall be recompensed for it and he shall find no protector and no helper for himself against Allah. And the one who does good deeds, whether man or woman, provided that the one is a believer, will enter Paradise and they will not be wronged in the least of their rightful reward.
[125-126] Who can have a better way of life than the one who surrenders himself to Allah and does what is good and follows whole heartedly the way of Abraham whom Allah chose to be His friend? All that there is in the heavens and the earth belongs to Allah,150 and Allah encircles everything.151
[127] They ask your verdict concerning women.152 Say. `'Allah gives His verdict concerning them, and along with it reminds you of those Commandments which have already been told you in this Book,153 that is, the Commandments concerning those orphan girls whom you do not give their lawful rights154 and whom you do not wish to marry (or. whom you yourselves desire to marry for greed).155 He also reminds you of the Commandments concerning those children who are weak and helpless.156 Allah enjoins you to deal justly with orphans: Allah has full knowledge of whatever good you do.
[128-129] When157 a woman fears ill-treatment or aversion from her husband, there is no harm if the two make peace between themselves(by means of a compromise); after all peace is the best thing.158 Human souls are prone to narrow-mindedness,159 but if you show generosity and fear Allah in your dealings, you may rest assured that Allah will be fully aware of all that you do160 it is not within your power to be perfectly equitable in your treatment with all your wives, even if you wish to be so; therefore, (in order to satisfy the dictates of Divine Law) do not lean wholly towards one wife so as to leave the other in a state of suspense.161 If you behave righteously and fear Allah, you will find Allah Forgiving and Compassionate.162
[130-131] But if the spouses do separate, Allah will make each one of them independent of the other by His vast powers, for His resources are limitless and He is All-Wise and All-Knowing. And everything in the heavens and the earth belongs to Him. We enjoined those whom We gave the Book before you and now enjoin you also, to fear Allah in all your dealings. But if you reject this, (you will do so at your own peril, for) Allah is the owner of everything in the heavens and the earth: He does not stand in need of anyone and is worthy of all praise.
[132-134] Yes, Allah is the Owner of all that is in the heavens and the earth, and He suffices for help and protection. If He will, He may put you away, O people, and replace you by others and He is All Powerful to do this. Whoso desires the reward of this world should know that Allah possesses the rewards of both this world and the Hereafter: He hears everything and sees everything.163
[135] O Believers, be you the standard-bearers of justice and witnesses for the sake of Allah,164 even165 though your justice and your evidence might be harmful to yourselves, or to your parents, or to your relatives. It does not matter whether the party concerned is rich or poor: Allah is their greater well-wisher than you; therefore, do not follow your own desire lest you should deviate from doing justice. If you distort your evidence or refrain from the truth, know it well that Allah is fully aware of what you do.
[136-141] O you, who profess to have believed, believe sincerely in Allah166 and His Messenger and the Book which He has sent down to His Messenger and in every Book that He sent down before this: for whoever disbelieves in Allah and His Angels and His Books and His Messengers and the Last Day,167 most surely strays far away into deviation. As for those, who profess belief, then disbelieve, again profess belief and then disbelieve and then grow stubborn in their disbelief, 168 Allah will never forgive them and never show them the right way. And give the good tidings of a painful torment to the hypocrites who make the disbelievers their friends instead of the Believers. Do they go to the disbelievers to seek honor?169 Whereas, in fact, all honor belongs to Allah alone. Allah has already sent down to you in this Book the Commandment: you should not sit in a company wherein you hear things of unbelief concerning the Revelations of Allah, and wherein these are being ridiculed, until those people are engaged in some other talk. Now if you remain here you shall be guilty like them.170 Rest assured that Allah is going to gather the hypocrites and the disbelievers all together in Hell. The hypocrites are watching you closely to see how the wind blows. If victory comes to you from Allah, they will say to you, "Were we not with you?" And if the disbelievers gain the upper hand, they will say to them, "Were we not strong enough to fight against you? Yet we defended you from the Muslims.171 Indeed, on the Day of Resurrection, Allah will judge between you and them, and (in this judgment) Allah has left no way for the disbelievers to overcome the Believers.
[142-143] The hypocrites seek to deceive Allah, whereas, in fact, Allah has involved them in deception. When they rise up for the Salat, they go reluctantly to it, merely to be seen by people and they remember Allah but little.172 They are wavering between belief and disbelief: they are neither wholly on this side nor wholly on that side. You cannot guide to the Way the one whom Allah lets go astray.173
[144-145] O Believers, do not take the disbelievers as your friends instead of the Believers: do you ant to furnish Allah with a clear proof against yourselves? Note it well that the hypocrites shall go to the lowest abyss of Hell, and you will not find any helper for them.
[146-147] As regards those of them, who repent and mend them ways and then hold fast to Allah and dedicate their religion sincerely to Allah,174 such people are with the Believers, and Allah will most surely bestow a great reward on the Believers. And why should Allah punish you, if you are grateful175 and behave like true Believers? For Allah fully appreciates worth176 and knows everything about everyone.
[148-149] Allah does not like that a person should utter evil words except when one has been wronged: Allah is All-Hearing, All-Knowing. (Though you are allowed to give expression to evil words, if you have been wronged,) yet if you go on doing good openly and secretly or at least refrain from evil, you should know that Allah is Forgiving, whereas He is All-Powerful to punish.177
[150-152] Those, who deny Allah and His Messengers and desire to draw a line between Allah and His Messengers, and say, "We will acknowledge some and deny others," they seek a midway between belief and disbelief. All those are confirmed disbelievers,178 and We have prepared an ignominious punishment for such disbelievers. In contrast to them, We will most surely give their due reward179 to those who believe in Allah and all His Messengers and do not discriminate against any of them; for Allah is very Forgiving and very Compassionate.180
[153-155] If the people of the Book are today asking you to cause a Book to come down upon them from heaven,181 they have already made even more monstrous demands from Moses. They said to him, "Make us see Allah with our own eyes." As a result of their wickedness, a thunder-bolt smote them all of a sudden.182 Then they took the calf as the object of their worship, after they had seen clear signs:183 but even after this, We forgave them. We bestowed upon Moses a clear Commandment and raised Mount Tur over them and took a Covenant from them (to obey it).184 We enjoined them to enter the gate bowing down humbly.185 We said to them, "Do not break the Sabbath," and took a solemn Covenant186 from them to observe this law strictly. But they broke the Covenant, rejected the clear signs of Allah and slew some Prophets of Allah unjustly and declared, "Our hearts are quite secure under cover"187 Nay,188 Allah has sealed their hearts because of their worship of falsehood and this is why they believe but little.
[156-162] Then189 they went so far in their unbelief that they uttered a monstrous calumny against Mary:190 they themselves bragged, "We have slain Jesus, son of Mary, a Messenger of Allah."191 Whereas192 in fact, they did not slay him nor did they crucify him but the matter was made dubious for them.193 And those who have differed about this matter are also in doubt concerning it. They have no knowledge of it but they follow mere conjectures,194 for it is certain that they did not kill Jesus. Nay, the fact is that Allah had raised him to Himself,195 for Allah is All-Powerful, All-Wise. There shall be none among the people of the Book but will believe in him before his death,196 and he will be a witness against them on the Day of Resurrection.197 In short,198 it is because of these unjust things of those who became Jews and because they often stand in the way of Allah,199 and because they take interest, which had been prohibited,200 and because they devour unlawfully the property of others it is because of all these transgressions that We made unlawful many clean and pure things which were formerly lawful for them.201 We have prepared a painful torment for those among them who disbelieve,202 but most surely We will reward richly all those among them who have profound learning and who are honest and who believe in what has been sent down to you, and what was sent down before you,203 and who establish the Salat, pay the Zakat dues and believe sincerely in Allah and the Last Day.
[163-166] O Muhammad, We have sent Revelation to you just as We sent it to Noah and other Prophets after him.204 We also sent Revelation to Abraham and Ishmael and Isaac and Jacob, and the descendants of Jacob, and Jesus and Job and Jonah and Aaron and Solomon, and We gave the Psalms to David.205</