Surah 4. An-Nisaa'

Those who have attained to faith fight in the cause of God, whereas those who are bent on denying the truth fight in the cause of the powers of evil. Fight, then, against those friends of Satan: verily, Satan's guile is weak indeed!⁹⁰

  - Mohammad Asad

Thus the Qur'an implies that "evil" is not an independent, esoteric factor of life, but rather a result of man's succumbing to the temptations arising from his own moral weakness and thereby "denying the truth". In other words, the "power" of the negative principle symbolized by Satan has no intrinsic reality ("Satan's guile is weak indeed"): it becomes real only through man's wilfully choosing a wrong course of action.

Those who are believers fight in the cause of Allah and those who are unbelievers fight in the cause of Taghut (forces of Shaitan): so fight against the helpers of Shaitan; surely, Shaitan's crafty schemes are very weak.

  - Muhammad Farooq-i-Azam Malik

Believers fight for the cause of Allah, whereas disbelievers fight for the cause of the Devil. So fight against Satan's 'evil' forces. Indeed, Satan's schemes are ever weak.

  - Mustafa Khattab

Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil's strategy is ever weak.

  - Marmaduke Pickthall

Those who believe fight in the cause of Allah and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. ⁵⁹⁴

  - Abdullah Yusuf Ali

Auliyaa plural of wali, friend, supporter, protector, patron; from the same root as maula, for which see iv. 33, n. 543.

ART THOU NOT aware of those who have been told, "Curb your hands,⁹¹ and be constant in prayer and render the purifying dues"? But as soon a fighting [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained fighting for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth.

  - Mohammad Asad

I.e., from unrighteous violence, to which man so often inclines. The fact that most people have to be told to refrain from violence is contrasted, in the next sentence, with the unwillingness on the part of many of them to expose themselves to physical danger in a righteous cause.

Have you not seen those who were told to restrain their hands from fighting, establish Salah (regular prayers) and pay Zakah (regular charity). Now when at length they are commanded to fight, lo! A group of them fear people as they should have feared Allah, or even more than that, and say: "Our Rabb! Why have You ordered us to fight? Could you delay its implementation for a while?" Tell them: "The enjoyment of this worldly life is short, life of the hereafter is much better for those who fear Allah, and rest assured that you will not be wronged equal to the fiber of a date-stone.

  - Muhammad Farooq-i-Azam Malik

Have you 'O Prophet' not seen those who had been told, 'Do not fight! Rather, establish prayer and pay alms-tax.'? Then once the order came to fight, a group of them feared those 'hostile' people as Allah should be feared- or even more. They said, 'Our Lord! Why have You ordered us to fight? If only You had delayed 'the order for' us for a little while!' Say, 'O Prophet,' 'The enjoyment of this world is so little, whereas the Hereafter is far better for those mindful 'of Allah'. And none of you will be wronged 'even by the width of' the thread of a date stone.

  - Mustafa Khattab

Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor due, but when fighting was prescribed for them behold, a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date stone.

  - Marmaduke Pickthall

Hast thou not turned thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them behold! a section of them feared men as or even more than they should have feared Allah: they say: "Our Lord! why hast Thou ordered us to fight? Wouldst Thou not grant us respite to our (natural) term near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: never will ye be dealt with unjustly in the very least! ^{595 596}

  - Abdullah Yusuf Ali

Before the command for fighting was issued there were some who were impatient, and could scarcely be held back. They wanted fighting from human motives,- pugnacity, hatred against their enemies, the gaining of personal ends. Fighting from such motives is wrong at all times. When the testing time came, and they had to fight, not for their own hand, but for a Sacred Cause, in which there was much suffering and little personal gain, the Hypocrites held back and were afraid.

"Our natural term of life," they would say, "is short enough; why should we jeopardize it by fighting in which there is no personal gain?" The answer is begun in this verse and continued in the next. Briefly, the answer is: (1) in any case the pleasures of this world are short; this life is fleeting; the first thing for a righteous man to do is to emancipate himself from its obsessions; (2) to do your duty is to do right; therefore turn your attention mainly to duty; (3) when duty calls for self-sacrifice, be sure that Allah's call is never unjust, and never such as to exceed your capacity; and (4) if you fear death, you will not by fear escape death; it will find you out wherever you are; why not face it boldly when duty calls?

Wherever you may be death will overtake you - even though you be in towers raised high." Yet, when a good thing happens to them, some [people] say, "This is from God," whereas when evil befalls them, they say, "This is from thee [O fellowman]!"⁹² Say: "All is from God." What, then, is amiss with these people that they are in no wise near to grasping the truth of what they are told?⁹³

  - Mohammad Asad

I.e., they do not realize that the evil happening may possibly be a consequence of their own actions or their own wrong choice between several courses open to them, but are prone to attribute it to the failings of others.

Lit., "something [which they are] told" - i.e., a truth which their own reason as well as the teachings of all the prophets should have made obvious to them.

As for death, no matter where you may be, death is going to reach you even if you are in fortified towers. When such people are blessed with some benefit, they say: "This is from Allah;" but if they suffer a loss, they say: "this is because of you." O Muhammad tell them: "Everything is from Allah." What is the matter with these people that they do not understand a word?

  - Muhammad Farooq-i-Azam Malik

Wherever you may be, death will overcome you- even if you were in fortified towers.' When something good befalls them, they say, 'This is from Allah,' but when something evil befalls them, they say, 'This is from you.' Say, 'O Prophet,' 'Both have been destined by Allah.' So what is the matter with these people? They can hardly comprehend anything!

  - Mustafa Khattab

Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muhammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?

  - Marmaduke Pickthall

"Wherever ye are death will find you out even if ye are in towers built up strong and high!" If some good befalls them they say "This is from Allah"; but if evil they say "this is from thee" (O Prophet). Say: "All things are from Allah. But what hath come to these people that they fail to understand a single fact? ⁵⁹⁷

  - Abdullah Yusuf Ali

The Hypocrites were inconsistent, and in this reflect unregenerate mankind. If a disaster happens, due to their own folly, they blame somebody else; but if they are fortunate, they claim reflected credit by pretending that Heaven has favoured them because of their own superior merits. The modern critic discards even this pretence, eliminates Heaven altogether, and claims all credit direct to himself, unless he brings in blind Chance, but that he does mostly to "explain" misfortune. If we look to the ultimate Cause of all things, all things come from Allah. But if we look to the proximate cause of things, our own merit is so small, that we can hardly claim credit for good ourselves with any fairness. In Allah's hand is all good: iii.26. On the other hand, the proximate cause of our evil is due to some wrong in our own inner selves; for never are we dealt with unjustly in the very least: iv. 77.

Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself.⁹⁴ AND WE have sent thee [O Muhammad] as an apostle unto all mankind: and none can bear witness [thereto] as God does.

  - Mohammad Asad

There is no contradiction between this statement and the preceding one that "all is from God". In the world-view of the Qur'an, God is the ultimate source of all happening: consequently, all good that comes to man and all evil that befalls him flows, in the last resort, from God's will. However, not everything that man regards as "evil fortune" is really, in its final effect, evil - for, "it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know" ( 2:216 ). Thus, many an apparent "evil" may sometimes be no more than a trial and a God-willed means of spiritual growth through suffering, and need not necessarily be the result of a wrong choice or a wrong deed on the part of the person thus afflicted. It is, therefore, obvious that the "evil" or "evil fortune" of which this verse speaks has a restricted connotation, inasmuch as it refers to evil in the moral sense of the word: that is to say, to suffering resulting from the actions or the behaviour of the person concerned, and this in accordance with the natural law of cause and effect which God has decreed for all His creation, and which the Qur'an describes as "the way of God" (sunnat Allah). For all such suffering man has only himself to blame, since "God does not wrong anyone by as much as an atom's weight" ( 4:40 ).

Whatever benefit comes to you O people, it is by Allah's grace; and whatever loss you suffer, it is the result of your own doings. We have sent you, O Muhammad, as a Rasool to mankind. Allah is your All-Sufficient Witness.

  - Muhammad Farooq-i-Azam Malik

Whatever good befalls you is from Allah and whatever evil befalls you is from yourself.¹ We have sent you 'O Prophet' as a messenger to 'all' people. And Allah is sufficient as a Witness.

  - Mustafa Khattab

 Both good and evil are destined by Allah. The good comes as Allah’s reward for good deeds, whereas the bad comes as Allah’s punishment for evil deeds. In some cases, bad things happen to good people to test their faith, or as an atonement for their sins, or as part of a process of replacing something with what is better (e.g., a job or a spouse).

Whatever of good befalleth thee ( O man ) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee ( Muhammad ) as a messenger unto mankind and Allah is sufficient as witness.

  - Marmaduke Pickthall

Whatever good (O man!) happens to thee is from Allah; but whatever evil happens to thee is from thy (own) soul. And We have sent thee as an Apostle to (instruct) mankind: and enough is Allah for a witness. ⁵⁹⁸

  - Abdullah Yusuf Ali

To blame a man of God for our misfortunes is doubly unjust. For he comes to save us from misfortune, and it is because we flout him or pay no heed to him, that our own rebellion, brings its own punishment. If we realise this truth we shall be saved from two sins: (1) the sin of injustice to Allah's Messengers, who come for our good, and not for our harm: (2) the sin of not realising our own shortcomings or rebellion, and thus living in spiritual darkness. If the Message is from Allah, that carries its own authority: "enough is Allah for a witness."

Whoever pays heed unto the Apostle pays heed unto God thereby; and as for those who turn away - We have not sent thee to be their keeper.

  - Mohammad Asad

Anyone who obeys the Rasool, in fact, obeys Allah. As for those who pay no heed, they should know that We have not sent you as a taskmaster over them.

  - Muhammad Farooq-i-Azam Malik

Whoever obeys the Messenger has truly obeyed Allah. But whoever turns away, then 'know that' We have not sent you 'O Prophet' as a keeper over them.

  - Mustafa Khattab

Whoso obeyeth the messenger obeyeth Allah, and whoso turneth away: We have not sent thee as a warder over them.

  - Marmaduke Pickthall

He who obeys the Apostle obeys Allah: but if any turn away We have not sent thee to watch over their (evil deeds). ⁵⁹⁹

  - Abdullah Yusuf Ali

The Messenger was sent to preach, guide, instruct, and show the Way,-not to drive people to good. That is not Allah's Plan, which trains the human Will. The Messenger's duty is therefore to convey the Message of Allah, in all the ways of persuasion that are open to him. If men perversely disobey that Message, they are not disobeying him but they are disobeying Allah. In the same way those who obey the Message are obeying Allah. They are not obliging the Messenger: they are merely doing their duty.

And they say, "We do pay heed unto thee"⁹⁵ - but when they leave thy presence, some of them devise, in the dark of night, [beliefs] other than thou art voicing;⁹⁶ and all the while God records what they thus devise in the dark of night. Leave them, then, alone, and place thy trust in God: for none is a worthy of trust as God.

  - Mohammad Asad

Lit., "And they say, 'Obedience'" - a reference to the hypocrites of Medina, in the time of the Prophet, and - by implication - the hypocritical "admirers" and half-hearted followers of Islam at all times.

I.e., they surreptitiously try to corrupt the message of God's Apostle. The verb bata denotes "he spent the night"; in the form bayyata it signifies "he meditated by night [upon something, or upon doing something]", or "he devised [something] by night" (Lisan al-'Arab), i.e., in secrecy, which is symbolized by "the dark of night".

They will say: "We are at your service!" Yet when they leave you, some of them meet together secretly at night to plot against what you have said. Allah notes down all their plots. Therefore, leave them alone and put your trust in Allah. Allah is your all sufficient trustee.

  - Muhammad Farooq-i-Azam Malik

And they say, 'We obey,' but when they leave you, a group of them would spend the night contradicting what they said. Allah records all their schemes. So turn away from them, and put your trust in Allah. And Allah is sufficient as a Trustee of Affairs.

  - Mustafa Khattab

And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.

  - Marmaduke Pickthall

They have "Obedience" on their lips; but when they leave thee a section of them meditate all night on things very different from what thou tellest them but Allah records their nightly (plots): so keep clear of them and put thy trust in Allah; and enough is Allah as a Disposer of affairs. ⁶⁰⁰

  - Abdullah Yusuf Ali

If we trust people who are not true, they are more likely to hinder than to help. But Allah is All-good as well as All-powerful, and all our affairs are best entrusted to His care. He is the best Guardian of all interests. Therefore we should not trust the lip professions of Hypocrites, but trust in Allah. Nor should our confidence in Allah be shaken by any secret plots that enemies hatch against us. We should take all human precautions against them, but having done so, we should put our trust in Allah, Who knows the inner working of events better than any human mind can conceive.

Will they not, then, try to understand this Qur'an? Had it issued from any but God, they would surely have found in it many an inner contradiction!⁹⁷

  - Mohammad Asad

I.e., the fact that it is free of all inner contradictions - in spite of its having been revealed gradually, over a period of twenty-three years - should convince them that it has not been "composed by Muhammad" (an accusation frequently levelled against him not only by his contemporaries but also by non-believers of later times), but could only have originated from a supra-human source. See also 25:32 and 39:23 .

Why don't they research the Qur'an? Don't they realize that if it was from someone other than Allah, they would find many discrepancies in it.

  - Muhammad Farooq-i-Azam Malik

Do they not then reflect on the Quran? Had it been from anyone other than Allah, they would have certainly found in it many inconsistencies.

  - Mustafa Khattab

Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity.

  - Marmaduke Pickthall

Do they not consider the Qur'an (with care)? Had it been from other than Allah they would surely have found therein much discrepancy. ⁶⁰¹

  - Abdullah Yusuf Ali

The unity of the Qur-an is admittedly greater than that of any other sacred book. And yet how can we account for it except through the unity of Allah's purpose and design? From a mere human point of view, we should have expected much discrepancy, because (1) the Messenger who promulgated it was not a learned man or philosopher, (2) it was promulgated at various times and in various circumstances, and (3) it is addressed to all grades of mankind. Yet, when properly understood, its various pieces fit together well even when arranged without any regard to chronological order. There was just the One Inspirer and the One Inspired.

AND IF any [secret] matter pertaining to peace or war comes within their ken, they⁹⁸ spread it abroad - whereas, if they would but refer it unto the Apostle and unto those from among the believers⁹⁹ who have been entrusted with authority, such of them as are engaged in obtaining intelligence¹⁰⁰ would indeed know [what to do with] it. And but for God's bounty towards you, and His grace, all but a few of you would certainly have followed Satan.

  - Mohammad Asad

I.e., the half-hearted followers of Islam spoken of in the preceding verses (Zamakhshari). The above reference to peace or war - lit., "security or danger (khawf)" - is connected, firstly with the basic principles of statecraft mentioned in verse {59} of this surah and, secondly, with the discourse on fighting in God's cause beginning with verse {71}.

Lit., "from among them".

Lit., "those from among them who elicit [the truth]", i.e., the special organs of the state entrusted with gathering and evaluating political and military intelligence.

Whenever they hear news of peace or of danger, they spread it quickly; but if they would report it to the Rasool and to the responsible people in the community, it would come to the knowledge of those who could draw the right conclusions. If it had not been for Allah's grace and mercy, all of you with the exception of a few, would have followed Shaitan.

  - Muhammad Farooq-i-Azam Malik

And when they hear news of security or fear,¹ they publicize it. Had they referred it to the Messenger or their authorities, those with sound judgment among them would have validated it. Had it not been for Allah's grace and mercy, you would have followed Satan- except for a few.

  - Mustafa Khattab

 i.e., when they get the news of victory or a threat.

And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah and His mercy ye would have followed Satan, save a few (of you).

  - Marmaduke Pickthall

When there comes to them some matter touching (public) safety or fear they divulge it. If they had only referred it to the Apostle or to those charged with authority among them the proper investigators would have tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you all but a few of you would have fallen into the clutches of Satan. ⁶⁰²

  - Abdullah Yusuf Ali

In times of war or public panic, thoughtless repetition of gossip is rightly restrained by all effective States. If false, such news may cause needless alarm: if true, it may frighten the timid and cause some misgiving even to the bravest, because the counterpart of it-the preparations made to meet the danger-is not known. Thoughtless news, true or false, may also encourage the enemy. The proper course is quietly to hand all news direct to those who are in a position to investigate it. They can then sift it and take suitable measures to checkmate the enemy. Not to do so, but to deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil.

Fight thou,¹⁰¹ then, in God's cause - since thou art but responsible for thine own self - and inspire the believers to overcome all fear of death.¹⁰² God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter.

  - Mohammad Asad

Although primarily addressed to the Prophet, the "thou" in this sentence relates to every believer. The above exhortation is to be understood in the context of a war already in progress, and not as an incitement to war.

The term harad signifies "corruption of body or mind" or "corruption in one's conduct", as well as "constant disquietude of mind" (Qamus). According to Raghib, the verbal form harradahu means "he rid him of all harad" - analogous to the expression marradahu, "he rid him of illness (marad)". In the two instances where this verb occurs in the Qur'an (in this verse as well as in 8:65 ), it has the imperative form: "Render the believers free of all disquietude of mind" or tropically, "of all fear of death" - and may, thus, be suitably expressed as "inspire the believers to overcome all fear of death". The usual rendering of the phrase harrid al-mu'minin as "urge [or "rouse" or "stir up"] the believers" does not convey the full meaning of the verb harrada, notwithstanding the fact that it has been suggested by some of the classical philologists (cf. Lane II, 548).

Therefore, O Muhammad, fight; in the path of Allah, you are accountable for no one except for yourself. Urge the believers to fight, it may be that Allah will overthrow the might of the unbelievers, for Allah is the strongest in might and severe in punishment.

  - Muhammad Farooq-i-Azam Malik

So fight in the cause of Allah 'O Prophet'. You are accountable for none but yourself. And motivate the believers 'to fight', so perhaps Allah will curb the disbelievers' might. And Allah is far superior in might and in punishment.

  - Mustafa Khattab

So fight (O Muhammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except for thyself and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.

  - Marmaduke Pickthall

Then fight in Allah's cause thou art held responsible only for thyself and rouse the believers. It may be that Allah will restrain the fury of the unbelievers: for Allah is the strongest in might and in punishment. ⁶⁰³

  - Abdullah Yusuf Ali

The courage of Muhammad was as notable as his wisdom, his gentleness, and his trust in Allah. Facing fearful odds, he often stood alone, and took the whole responsibility on himself. But his example and visible trust in Allah inspired and roused the Muslims, and also-speaking purely from a human point of view-restrained the fury of his enemies. When we consider that he was Allah's inspired Messenger to carry out His Plan, we can see that nothing can resist that Plan. If the enemy happens to have strength, power, or resources, Allah's strength, power, and resources are infinitely greater. If the enemy is meditating punishment on the righteous for their righteousness. Allah's punishment for such wickedness will be infinitely greater and more effective.

Whoever rallies to a good cause shall have a share in its blessings;¹⁰³ and whoever rallies to an evil cause shall be answerable for his part in it: for, indeed, God watches over everything.¹⁰⁴

  - Mohammad Asad

Lit., "shall have a share (nasib) therefrom". Since the term nasib has here a positive meaning, it can be suitably rendered as "a share in its blessings".

The noun kifl is derived from the root-verb kafala "he made himself responsible [for a thing]". Tabari explains it in this context as denoting "a share in the responsibility and the sin". The expression minha ("out of it") indicates the part played by the transgressor in the evil enterprise, to which the pronoun ha ("it") refers.

Anyone who intercedes for a good cause shall have a share in it, and anyone who intercedes for an evil cause shall also get a share in its burden. Allah has control over everything.

  - Muhammad Farooq-i-Azam Malik

Whoever intercedes for a good cause will have a share in the reward, and whoever intercedes for an evil cause will have a share in the burden. And Allah is Watchful over all things.

  - Mustafa Khattab

Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things.

  - Marmaduke Pickthall

Whoever recommends and helps a good cause becomes a partner therein: and whoever recommends and helps an evil cause shares in its burden: and Allah hath power over all things. ⁶⁰⁴

  - Abdullah Yusuf Ali

In this fleeting world's chances Allah's providence and justice may not always appear plain to our eyes. But we are asked to believe that if we help and support a good cause, we share in all its credit and in its eventual victory. And conversely, we cannot support a bad cause without sharing in all its evil consequences. If appearances seem against this faith, let us not be deceived by appearances. For Allah has power over all things.

But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof.¹⁰⁵ Verily, God keeps count indeed of all things.

  - Mohammad Asad

Lit., "greet with better than it, or return it". In the above context, this obviously refers to an offer of peace by people with whom the believers are at war as well as to individual persons who, while possibly belonging to the enemy, have, to all outward appearances, peaceful intentions. In accordance with the injunctions, "if they incline to peace, incline thou to it as well" ( 8:61 ), and "if they desist [from fighting], then all hostility shall cease" ( 2:193 ), the believers are obliged to make peace with an enemy who makes it clear that he wants to come to an equitable understanding; similarly, they must show every consideration to individual persons from among the enemies who do not actively participate in the hostilities (see also verse {94} of this surah).

When anyone greets you in a courteous manner, let your greetings be better than his - or at least return the same. Allah keeps account of everything.

  - Muhammad Farooq-i-Azam Malik

And when you are greeted, respond with a better greeting or at least similarly. Surely Allah is a 'vigilant' Reckoner of all things.

  - Mustafa Khattab

When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things.

  - Marmaduke Pickthall

When a (courteous) greeting is offered you meet it with a greeting still more courteous (at least) of equal courtesy. Allah takes careful account of all things. ⁶⁰⁵

  - Abdullah Yusuf Ali

The necessary correlative to the command to fight in a good cause is the command to cultivate sweetness and cordiality in our manners at all times. For fighting is an exceptional necessity while the sweetness of daily human intercourse is a normal need. Further, we give kindness and courtesy without asking, and return it if possible in even better terms than we received, or at least in equally courteous terms. For we arc all creatures of One God, and shall be brought together before Him.

God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God's?

  - Mohammad Asad

Allah! There is no god besides Him. He will certainly gather you all together on the Day of Resurrection; there is no doubt in it, and who can be more truthful in his words than Allah?

  - Muhammad Farooq-i-Azam Malik

Allah, there is no god 'worthy of worship' except Him. He will certainly gather 'all of' you together on the Day of Judgment- about which there is no doubt. And whose word is more truthful than Allah's?

  - Mustafa Khattab

Allah! There is no God save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah?

  - Marmaduke Pickthall

Allah! there is no god but He: of a surety He will gather you together against the Day of Judgment about which there is no doubt. And whose word can be truer than Allah's?

  - Abdullah Yusuf Ali

How, then, could you be of two minds¹⁰⁶ about the hypocrites, seeing that God [Himself] has disowned them because of their guilt?¹⁰⁷ Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way?

  - Mohammad Asad

Lit., "two parties".

Lit., "seeing that God has thrown them back in result of what they have earned". There are various conjectures, almost all of them of a historical nature, as to the identity of these hypocrites. Some of the commentators think that the verse refers to the hypocrites at Medina in the early years after the hijrah; others (e.g., Tabari) prefer the view expressed by Ibn 'Abbas, according to whom this refers to certain people of Mecca who, before the hijrah, outwardly accepted Islam but secretly continued to support the pagan Quraysh. It seems to me, however, that there is no need to search after "historical" interpretations of the above verse, since it can easily be understood in general terms. The preceding verse speaks of God, and stresses His oneness and the obvious truth inherent in His revealed message, as well as the certainty of judgment on Resurrection Day. "How, then," continues the argument, "could you be of two minds regarding the moral stature of people who go so far as to pay lip-service to the truth of God's message and are, nevertheless, not willing to make a sincere choice between right and wrong?"

What is the matter with you, why are you divided into two groups concerning the hypocrites, while Allah has cast them off on account of their misdeeds? Do you wish to guide those whom Allah has confounded? Whomever Allah has confounded you cannot find a way for them to be guided.

  - Muhammad Farooq-i-Azam Malik

Why are you 'believers' divided into two groups regarding the hypocrites while Allah allowed them to regress 'to disbelief' because of their misdeeds? Do you wish to guide those left by Allah to stray? And whoever Allah leaves to stray, you will never find for them a way.

  - Mustafa Khattab

What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muhammad) canst not find a road.

  - Marmaduke Pickthall

Why should ye be divided into two parties about the hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the way? For those whom Allah hath thrown out of the way never shalt thou find the way. ⁶⁰⁶

  - Abdullah Yusuf Ali

When the desertion of the Hypocrites at Uhud nearly caused a disaster to the Muslim cause there was great feeling among the Muslims of Madinah against them. One party wanted to put them to the sword: another to leave them alone. The actual policy pursued avoided both extremes, and was determined by these verses. It was clear that they were a danger to the Muslim community if they were admitted into its counsels, and in any case they were a source of demoralisation. But while every caution was used, no extreme measures were taken against them. On the contrary, they were given a chance of making good. If they made a sacrifice for the cause ("flee from what is forbidden," see next verse), their conduct purged their previous cowardice, and their sincerity entitled them to be taken back. But if they deserted the Muslim community again, they were treated as enemies, with the additional penalty of desertion which is enforced by all nations actually at war. Even so, a humane exception was made in the two cases specified in iv. 90.

They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil¹⁰⁸ for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them¹⁰⁹ for your ally or giver of succour,

  - Mohammad Asad

See surah {2}, note [203], as well as note [124] of this surah.

I.e., any of those who have not "forsaken the domain of evil" and are wavering between belief and disbelief.

Their real wish is to see that you become a disbeliever, as they themselves have disbelieved, so that you may become exactly like them. So you should not take friends from their ranks unless they immigrate in the way of Allah; and if they do not, seize them and kill them wherever you find them, and do not take any of them as protectors or helpers.

  - Muhammad Farooq-i-Azam Malik

They wish you would disbelieve as they have disbelieved, so you may all be alike. So do not take them as allies unless they emigrate in the cause of Allah. But if they turn away, then seize them and kill them wherever you find them, and do not take any of them as allies or helpers,¹

  - Mustafa Khattab

 The verse discusses a group of people who nominally became Muslims and secretly supported the enemies of Muslims. For those hypocrites to prove their loyalty, they were commanded to emigrate and join the ranks of the believers, or they would be considered enemies.

They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them,

  - Marmaduke Pickthall

They but wish that ye should reject faith as they do and thus be on the same footing (as they): but take not friends from their ranks until they flee in the way of Allah (from what is forbidden). But if they turn renegades seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. ⁶⁰⁷

  - Abdullah Yusuf Ali

Flee: the verbal form which the noun hijrat is derived. Bukhari interprets this rightly as fleeing from all that is forbidden. This would include hijrat in the technical sense of leaving a place in which the practice of religion is not allowed. But it is more general. In time of war, if a man is willing to submit to discipline and refrain from infringing orders issued, he has proved his fidelity and may be treated as a member of the community at war. On the other hand if he by false pretences comes into the inner counsels merely to betray them, he may rightly be treated as a traitor or deserter and be punished for his treason or desertion; or if he escapes, he can be treated as an enemy and is entitied to no mercy. He is worse than an enemy: he has claimed to be of you in order to spy on you, and been all the time helping the enemy.

unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you.¹¹⁰ Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them.¹¹¹

  - Mohammad Asad

Lit., "if God had so willed, He would indeed have given them power over you, whereupon...", etc. - implying that only the lack of requisite power, and not true good will, causes them to refrain from making war on the believers.

Lit., "God has given you no way against them": a reference to the ordinance laid down in verse {86} above.

The exception to this is for those who take refuge with your allies or come over to you because their hearts restrain them both from fighting against you and from fighting against their own people. If Allah had wanted, He would have given them power over you and they might easily have fought against you; therefore, if they withdraw from you and cease their hostility and offer you peace, in that case Allah has not granted you permission to fight against them.

  - Muhammad Farooq-i-Azam Malik

except those who are allies of a people you are bound with in a treaty or those wholeheartedly opposed to fighting either you or their own people. If Allah had willed, He would have empowered them to fight you. So if they refrain from fighting you and offer you peace, then Allah does not permit you to harm them.

  - Mustafa Khattab

Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.

  - Marmaduke Pickthall

Except those who join a group between whom and you there is a treaty (of peace) or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased He could have given them power over you and they would have fought you: therefore if they withdraw from you but fight you not and (instead) send you (guarantees of) peace then Allah hath opened no way for you (to war against them). ^{608 609}

  - Abdullah Yusuf Ali

Except: the exception refers to "seize them and slay them", the death penalty for repeated desertion. Even after such desertion, exemption is granted in two cases. One is where the deserter took asylum with a tribe with whom there was a treaty of peace and amity. Presumably such a tribe (even though outside the pale of Islam) might be trusted to keep the man from fighting against the forces of Islam-in the modern phrase, to disarm him and render him harmless. The second case for exemption is where the man from his own heart desires never to take up arms against Islam, though he does not wish to join the forces of Islam, to fight against a hostile tribe (perhaps his own) fighting against Islam. But he must make a real approach, giving guarantees of his sincerity. In the modern phrase he would be "on parole". But this provision is much milder than that in modern military codes, which grant the privilege only to enemy prisoners, not to those who have deserted from the army granting them parole. The Hypocrites were in that position, but humanity as well as policy treated them with great leniency.

Approach or come: refers not to the physical act of coming, but to the mental attitude: the heart is mentioned for sincerity. When they sincerely promise not to fight against you, do not pursue them. Remember that if they had fought against you, your difficulties would have been increased. Their neutrality itself may be a great advantage to you. So long as you are satisfied that they are sincere and their acts support their declarations of peace with you, you should not consider yourself justified in pursuing them and warring against them.