Surah 4. An-Nisaa'

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,"⁵⁹ and, "Hearken thou unto us, [O Muhammad]" - thus making a play with their tongues, and implying that the [true] Faith is false.⁶⁰ 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.⁶¹

  - Mohammad Asad

Cf. 2:93 . The figure of speech "hear without hearkening" addressed, as it were, by the Jews to themselves, describes their attitude towards both their own scriptures and the message of the Qur'an.

Lit., "making a thrust (ta'n) against the Faith" - i.e., attributing to it a fundamental defect. The saying "Hearken thou unto us" is meant to convey the conviction of the Jews that they had nothing to learn from the teaching propounded by the Prophet Muhammad, and that he should rather defer to their views on religious matters. See, in this connection, their assertion, "Our hearts are already full of knowledge", in 2:88 .

See surah {2}, note [74].

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

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 end⁶² - just as We rejected those people who broke the Sabbath: for God's will is always done.⁶³

  - Mohammad Asad

Lit., "lest We obliterate the faces" - i.e., that towards which one turns, or that which one faces, with expectation ('Abduh in Manar V, 144 ff.) - "and bring them back to their ends". It is to be noted that the term dubur (of which adbar is the plural) does not always signify the "back" of a thing - as most of the translators assume - but often stands for its "last part" or "end" (cf. Lane III, 846).

This is an allusion to the story of the Sabbath-breakers (lit., "the people of the Sabbath") referred to in 2:65 and fully explained in {7:163-166}.

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.

  - Muhammad Farooq-i-Azam Malik

O ye unto whom the Scripture hath been given! Believe in what We have revealed concerning 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.

  - Marmaduke Pickthall

VERILY, God does not forgive the ascribing of divinity to aught beside Him, although He forgives any lesser sin⁶⁴ unto whomever He wills: for he who ascribes divinity to aught beside God has indeed contrived an awesome sin.⁶⁵

  - Mohammad Asad

Lit., "anything below that".

The continuous stress, in the Qur'an, on God's transcendental oneness and uniqueness aims at freeing man from all sense of dependence on other influences and powers, and thus at elevating him spiritually and bringing about the "purification" alluded to in the next verse. Since this objective is vitiated by the sin of shirk ("the ascribing of divine qualities to aught beside God") the Qur'an describes it as "unforgivable" so long as it is persisted in, i.e., unless and until the sinner repents (cf. verses {17} and {18} of this surah).

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

Art thou not aware of those who consider themselves pure?⁶⁶ 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.⁶⁷

  - Mohammad Asad

I.e., the Jews, who consider themselves to be "God's chosen people" and, therefore, a priori destined for God's grace, and the Christians, who believe in Jesus' "vicarious atonement" for the sins of mankind. There is also an obvious connection between this observation and the reference to shirk in the preceding verse, inasmuch as the Jews and the Christians, while not actually believing in the existence of any deity apart from God, ascribe divine or semi-divine qualities, in varying degrees, to certain human beings: the Christians by their elevation of Jesus to the status of a manifestation of God in human form and their open worship of a hierarchy of saints, and the Jews by their attribution of law-giving powers to the great Talmudic scholars, whose legal verdicts are supposed to override, if need be, any ordinance of the scriptures (cf. in this respect 9:31 ). It goes without saying that this condemnation applies also to those Muslims who have fallen into the sin of worshipping saints and according them something of the reverence which is due to God alone. Consequently, the expression "those who consider themselves pure" comprises, in this context, all who think of themselves as believing in the One God (simply because they do not consciously worship a plurality of deities) but are, nevertheless, guilty of the sin of shirk in the deeper sense of this term.

According to most of the philological authorities (e.g., Qamus), a fatil is any "slender thread which one rolls between one's fingers" - a term which is also, but by no means exclusively, applied to the tiny fibre adhering to the cleft of the date-stone (cf. Lane Vl, 2334). Idiomatically, it is best rendered as "a hair's breadth". The above passage implies, firstly, that spiritual purity is not the privilege of any particular group or community, and, secondly, that one can become or remain pure only by God's grace, for "man has been created weak" (verse {28} above). See also note [27] on the second paragraph of 53:32 .

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 mushrikin are not purified no injustice, even equal to the thread of a date-stone, is being done to them.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

Behold how they attribute their own lying inventions to God - than which there is no sin more obvious.⁶⁸

  - Mohammad Asad

Lit., "and this is enough as an obvious sin". This passage refers to various theological statements of an arbitrary nature, such as the Jewish assertion that they are "the chosen people" and, thus, immune from God's condemnation; the Christian doctrine of "vicarious atonement", the definition of God as a "trinity" with Jesus as its "second person"; and so forth.

See how they invent a lie against Allah, and this in itself is enough to show their manifest sin.

  - Muhammad Farooq-i-Azam Malik

See, how they invent lies about Allah! That of itself is flagrant sin.

  - Marmaduke Pickthall

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,⁶⁹ and maintain that those who are bent on denying the truth are more surely guided than those who have attained to faith?

  - Mohammad Asad

The word al-jibt - rendered by me as "baseless mysteries" - is probably, as the Lisan al-'Arab points out, of non-Arabic origin. It denotes, according to some authorities, "something which is worthless in itself" or "something in which there is no good" (Qamus, Baydawi); according to others, it signifies "enchantment" ('Umar ibn al-Khattab, Mujahid and Sha'bi, as quoted by Tabari; also Qamus); others, again, interpret it as "anything that is worshipped instead of God" (Zamakhshari), and consequently apply it also to idols and idol-worship (Qamus, Lisan al-'Arab) and - according to a Tradition quoted by Abu Da'ud - to all manner of superstitious divination and soothsaying as well. Taking all these interpretations into account, al-jibt may be defined as "a combination of confusing ideas (dijl), fanciful surmises (awham) and fictitious stories (khurafat)" (Manar V, 157) - in other words, abstruse mysteries without any foundation in fact. - As regards the expression "the powers of evil" (at-taghut), it seems to refer here to superstitious beliefs and practices - like soothsaying, foretelling the future, relying on "good" and "bad" omens, and so forth - all of which are condemned by the Qur'an. See also surah {2}, note [250].

Have you not seen those who were given a portion of the Book? They believe in superstition and Taghut (forces of Shaitan) and say about the unbelievers that they are better guided to the Right Way than the believers!

  - Muhammad Farooq-i-Azam Malik

Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and bow they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe?"

  - Marmaduke Pickthall

It is they whom God has rejected: and he whom God rejects shall find none to succour him.

  - Mohammad Asad

Those are the ones whom Allah has cursed, and the one who is cursed by Allah can find no helper.

  - Muhammad Farooq-i-Azam Malik

Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muhammad) wilt find for him no helper.

  - Marmaduke Pickthall

Have they, perchance, a share in [God's] dominion?⁷⁰ But [if they had], lo, they would not give to other people as much as [would fill] the groove of a date-stone!

  - Mohammad Asad

An allusion to the Jewish belief that they occupy a privileged position in the sight of God.

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

Do they, perchance, envy other people for what God has granted them out of His bounty?⁷¹ But then, We did grant revelation and wisdom unto the House of Abraham, and We did bestow on them a mighty dominion:

  - Mohammad Asad

I.e., revelation, which - according to the Jews - has been reserved to them alone.

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 Ibrahim (Abraham), and blessed them with a great kingdom.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

and among them are such as [truly] believe in him,⁷² and among them are such as have turned away from him. And nothing could be as burning as [the fire of] hell:

  - Mohammad Asad

I.e., in Abraham - implying that they are faithful to his message. It is to be borne in mind that the Prophet Muhammad, too, was a direct-line descendant of Abraham, whose message is confirmed and continued in the Qur'an.

But some of them believed in it and some turned away. Sufficient is hell to burn those who turned away.

  - Muhammad Farooq-i-Azam Malik

And of them were (some) who believed therein and of them were (some) who disbelieved therein. Hell is sufficient for (their) burning.

  - Marmaduke Pickthall

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 the may taste suffering [in full].⁷³ Verily, God is almighty, wise.

  - Mohammad Asad

This awesome allegory of suffering in the life to come is obviously meant to bring out the long-lasting nature of that suffering (Razi).

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

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.⁷⁴

  - Mohammad Asad

The primary meaning of zill is "shade", and so the expression zill zalil could be rendered as "most shading shade" - i.e., "dense shade". However, in ancient Arabic usage, the word zill denotes also "a covering" or "a shelter" and, figuratively, "protection" (Raghib); and, finally, "a state of ease, pleasure and plenty" (cf. Lane V, 1915 f.), or simply "happiness" - and in the combination of zill zalil, "abundant happiness" (Razi) - which seems to agree best with the allegorical implications of the term "paradise".

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

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.⁷⁵ Verily, most excellent is what God exhorts you to do: verily, God is all-hearing, all-seeing!

  - Mohammad Asad

I.e., in the judicial sense, as well as in the sense of judging other people's motives, attitudes and behaviour. - The term amanah denotes anything one has been entrusted with, be it in the physical or moral sense (Razi). If one reads this ordinance in the context of the verses that precede and follow it, it becomes obvious that it relates to the message or - in view of the plural form amanat - to the truths which have been conveyed to the believers by means of the divine writ, and which they must regard as a sacred trust, to be passed on to "those who are entitled thereto" - i.e., to all mankind, for whom the message of the Qur'an has been intended. This, of course, does not preclude the ordinance from having a wider scope as well - that is, from its being applied to any material object or moral responsibility which may have been entrusted to a believer - and, in particular, to the exercise of worldly power and political sovereignty by the Muslim community or a Muslim state, to which the next verse refers.

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.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

O you who have attained to faith! Pay heed unto God, and pay heed unto the Apostle and unto those from among you⁷⁶ who have been entrusted with authority; and if you are at variance over any matter, refer it unto God and the Apostle,⁷⁷ if you [truly] believe in God and the Last Day. This is the best [for you], and best in the end.⁷⁸

  - Mohammad Asad

I.e., from among the believers.

I.e., to the Qur'an and to the sunnah (the sayings and the practice) of the Prophet. See also verse {65} of this surah.

Read in conjunction with 3:26 , which speaks of God as "the Lord of all dominion" - and therefore the ultimate source of all moral and political authority - the above passage lays down a fundamental rule of conduct for the individual believer as well as the conceptual basis for the conduct of the Islamic state. Political power is held in trust (amanah) from God; and His will, as manifested in the ordinances comprising the Law of Islam, is the real source of all sovereignty. The stress, in this context, on "those from among you who have been entrusted with authority" makes it clear that the holders of authority (ulu 'l-amr) in an Islamic state must be Muslims.

O believers! Obey Allah, obey the Rasool and those charged with authority among you. Should you have a dispute in anything, refer it to Allah and His Rasool, if you truly believe in Allah and the Last Day. This course of action will be better and more suitable.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall

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 evil⁷⁹ - although they were bidden to deny it, seeing that Satan but wants to lead them far astray?

  - Mohammad Asad

Lit., "who summon one another to the judgment [or "rule"] of the powers of evil (at-taghut): an allusion to people like those mentioned in verse {51} above, who, by their deference to what the Qur'an describes as at-taghut (see surah {2}, note [250]), nullify all the good that they could derive from guidance through revelation.

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 Shaitan) though they were commanded to reject them, and Shaitan's wish is to lead them far astray into deep error.

  - Muhammad Farooq-i-Azam Malik

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.

  - Marmaduke Pickthall