4. Sūrat al-Nisāʾ (3/4)

٤۔ سُورَةُ النِّسَاء ص ٣

The Women (Medinan)

quran:4:101

And when you travel throughout the land, there is no blame upon you for shortening the prayer, ˹especially˺ if you fear that those who disbelieve may disrupt ˹or attack˺ you. Indeed, the disbelievers are ever to you a clear enemy.  

And when you are going forth, travelling, in the land you would not be at fault if you shorten the prayer, by making it two ˹genuflexions˺ instead of four, if you fear that you may be afflicted by those who do not believe, that is, ˹if you fear˺ that you may be harmed ˹by them˺: this ˹fear of affliction at the hands of the disbelievers˺ is ˹just intended as˺ an explication of the reality ˹of the situation˺ at that time and the point no longer applies. In the Sunna, it is pointed out that ‘travel’ (safar) means long-distance ˹travel˺, which is ˹approximately˺ 50 miles. God’s words ‘you would not be at fault’ should be understood as ˹denoting˺ a dispensation and not a requirement, and this is the opinion of al-Shāfi‘ī; the disbelievers are a manifest foe to you, their enmity being evident.
القرآن:٤:١٠١

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا  

{وإذا ضربتم} سافرتم {في الأرض فليس عليكم جُناح} في {أن تَقصروا من الصلاة} بأن تردُّوها من أربع إلى اثنتين {إن خفتم أن يفتنكم} أي ينالكم بمكروه {الذين كفروا} بيان للواقع إذ ذاك فلا مفهوم له وبينت السنة أن المراد بالسفر الطويل وهو أربع برد وهي مرحلتان ويؤخذ من قوله تعالى: (فليس عيكم جُناح) أنه رخصة لا واجب وعليه الشافعي {إن الكافرين كانوا لكم عدوا مبينا} بيّني العداوة.
quran:4:102

And when you are among them and lead them in prayer, let a group of them stand ˹in prayer˺ with you and let them carry their arms. And when they have prostrated, let them be ˹in position˺ behind you and have the other group come forward which has not ˹yet˺ prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one ˹single˺ attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment.  

When you, O Muhammad (s), are, present, among them, while you ˹all˺ fear an enemy, and you stand to lead them in prayer (this type of address is customary in the Qur’ān), let a party of them stand with you, while another party stand back, and let them, the party standing with you, take their weapons, with them. Then when they have performed their prostrations, that is, ˹when˺ they have prayed, let them, the other party, be behind you, on guard until you complete the prayers; thereupon, let this party go on guard, and let another party who have not prayed come and pray with you, taking their precautions and their weapons, with them until you have completed the prayers. The Prophet (s) did this once at Batn Nakhla, as reported by the two Shaykhs ˹Bukhārī and Muslim˺. The disbelievers wish, when you have stood up to pray, that you should be heedless of your weapons and your baggage that they may descend upon you all at once, by making an assault against you and capturing you, and herein is the reasoning behind keeping weapons on oneself. You are not at fault, if rain bothers you, or if you are sick, to lay aside your weapons, and not carry them: this implies that when there is no such excuse, it is compulsory to carry them, and this is one of two opinions held by al-Shāfi‘ī ˹on this matter˺; the other ˹opinion˺ is that this ˹precaution˺ constitutes a sunna, and this is the more preferable opinion. But take your precautions, against the enemy and be on your guard as best you can; God has prepared for the disbelievers a humiliating chastisement.
القرآن:٤:١٠٢

وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَىٰ أَنْ تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا  

{وإذا كنت} يا محمد حاضرا {فيهم} وأنتم تخافون العدو {فأقمت لهم الصلاة} وهذا جري على عادة القرآن في الخطاب {فلتقم طائفة منهم معك} وتتأخر طائفة {وليأخذوا} أي الطائفة التي قامت معك {أٍسلحتهم} معهم {فإذا سجدوا} أي صلوا {فليكونوا} أي الطائفة الأخرى {من ورائكم} يحرسون إلى أن تقضوا الصلاة وتذهب هذه الطائفة تحرس {ولتأت طائفة أخرى لم يصلوا فليصلوا معك وليأخذوا حذرهم وأسلحتهم} معهم إلى أن تقضوا الصلاة وقد فعل النبي ﷺ كذلك ببطن نخل رواه الشيخان {ودَّ الذين كفروا لو تغفلون} إذا قمتم إلى الصلاة {عن أسلحتكم وأمتعتكم فيميلون عليكم ميلة واحدة} بأن يحملوا عليكم فيأخذوكم وهذا علة الأمر بأخذ السلاح {ولا جُناح عليكم إن كان بكم أذى من مطر أو كنتم مرضى أن تضعوا أسلحتكم} فلا تحملوها وهذا يقيد إيجاب حملها عند عدم العذر وهو أحد قولين للشافعي والثاني أنه سنة ورجح {وخذوا حذركم} من العدو أي احترزوا منه ما استطعتم {إن الله أعد للكافرين عذابا مهينا} ذا إهانة.
quran:4:103

And when you have completed the prayer, remember Allah standing, sitting, or ˹lying˺ on your sides. But when you become secure, re-establish ˹regular˺ prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.  

When you have performed the prayer, ˹when˺ you have completed it, remember God, by ˹repeating˺ ‘There is no god but God’ (tahlīl) and ‘Glory be to God’ (tasbīh), standing and sitting and on your sides, lying down, in other words, in all states. Then, when you are reassured, ˹when˺ you are secure, observe the prayer, perform it with its proper due, surely the prayer is for believers a prescription, enjoined, that is, an obligation, at specific times, that is, its appointed times are set, and so it should not be postponed from these times.
القرآن:٤:١٠٣

فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا  

{فإذا قضيتم الصلاة} فرغتم منها {فاذكروا الله} بالتهليل والتسبيح {قياما وقعودا وعلى جنوبكم} مضطجعين أي في كل حال {فإذا اطمأننتم} أمنتم {فأقيموا الصلاة} أدُّوها بحقوقها {إن الصلاة كانت على المؤمنين كتابا} مكتوبا مفروضا {موْقوتا} أي مقدرا وقتها فلا تؤخر عنه، ونزل لما بعث ا ﷺ طائفة في طلب أبي سفيان وأصحابه لما رجعوا من أحد فشكوا الجراحات.
quran:4:104

And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise.  

After they returned from Uhud, the Prophet (s) dispatched a group to seek out Abū Sufyān and his companions, but they complained about their wounds, and the following was revealed: Be not faint, ˹be not˺ weak, in seeking, in pursuing, the enemy, the disbelievers, in order to fight them; if you are suffering, ˹if˺ you have pains from a wound, they are also suffering as you are suffering, that is, just like you, yet they do not shrink from fighting you; and you hope from God, in the way of victory and the reward for it, that for which they cannot hope, and since you have this advantage over them, you should be more willing for it than them. God is ever Knower, of all things, Wise, in His actions.
القرآن:٤:١٠٤

وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا  

{ولا تهنوا} تضعفوا {في ابتغاء} طلب {القوم} الكفار لتقاتلوهم {إن تكونوا تألمون} تجدون ألم الجراح {فإنهم يألمون كما تألمون} أي مثلكم ولا يجبنون على قتالكم {وترجون} أنتم {من الله} من النصر والثواب عليه {مالا يرجون} هم فأنتم تزيدون عليهم بذلك فينبغي أن تكونوا أرغب منهم فيه {وكان الله عليما} بكل شيء {حكيما} في صنعه.
quran:4:105

Indeed, We have revealed to you, ˹O Muhammad˺, the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.  

Tu‘ma b. Ubayriq stole a coat of mail and hid it with a Jew. When it was discovered with the latter, Tu‘ma accused him of having stolen it, and swore by God that he ˹Tu‘ma˺ had not stolen it, and his clan asked the Prophet (s) to advocate on his behalf and absolve him, whereupon the following was revealed: Surely We have revealed to you the Book, the Qur’ān, with the truth (bi’l-haqq is semantically connected to anzalnā, ‘We have revealed’) so that you may judge between people by that which God has shown you, what God has taught you. And do not be a disputant for traitors, like Tu‘ma, disputing on their behalf.
القرآن:٤:١٠٥

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا  

وسرق طعمة بن ابيرق درعا وخبأها عند يهودي فوجدت عنده فرماه طعمة بها وحلف أنه ما سرقها فسأل قومه النبي ﷺ أن يجادل عنه ويبرئه فنزل {إنا أنزلنا إليك الكتاب} القرآن {بالحق} متعلق بأنزل {لتحكم بين الناس بما أراك} أعلمك {الله} فيه {ولا تكن للخائنين} كطعمة {خصيما} مخاصما عنهم.
quran:4:106

And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.  

And pray for forgiveness from God, for that which you considered doing; surely God is ever Forgiving, Merciful.
القرآن:٤:١٠٦

وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا  

{واستغفر الله} مما هممت به {إن الله كان غفورا رحيما}.
quran:4:107

And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver.  

And do not dispute on behalf of those who betray themselves, through acts of disobedience, for the evil consequences of their betrayal shall fall on them; surely God loves not one who is treacherous, frequently betraying, and sinful, that is to say, He will punish him.
القرآن:٤:١٠٧

وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا  

{ولا تجادل عن الذين يختانون أنفسهم} يخونونها بالمعاصي لأن وبال خيانتهم عليهم {إن الله لا يحب من كان خوانا} كثير الخيانة {أثيما} أي يعاقبه.
quran:4:108

They conceal ˹their evil intentions and deeds˺ from the people, but they cannot conceal ˹them˺ from Allah, and He is with them ˹in His knowledge˺ when they spend the night in such as He does not accept of speech. And ever is Allah, of what they do, encompassing.  

They, the likes of Tu‘ma and his clan, hide themselves, in shame, from people, but they do not hide themselves from God; for He is with them, in His knowledge ˹of them˺, while they plot, they conspire, at night with discourse displeasing to Him, in their resolve to swear by God and deny the theft and accuse the Jew of it. God is ever Encompassing, in knowledge, of what they do.
القرآن:٤:١٠٨

يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا  

{يستخفون} أي طعمة وقومه حياءً {من الناس ولا يستخفون من الله وهو معهم} بعلمه {إذ يبيِّتون} يضمرون {ما لا يرضى من القول} من عزمهم على الحلف على نفي السرقة ورمي اليهودي بها {وكان الله بما يعملون محيطا} علما.
quran:4:109

Here you are - those who argue on their behalf in ˹this˺ worldly life - but who will argue with Allah for them on the Day of Resurrection, or who will ˹then˺ be their representative?  

Ah! There you are (addressing Tu‘ma’s clan) you have contested, you have disputed, on their behalf, that is to say, on behalf of Tu‘ma and his men (a variant reading has ‘anhu, ‘on his behalf’) in the life of this world; but who will contest against God on their behalf on the Day of Resurrection, if He were to punish them, or who will be a guardian for them, and take charge of their affair or defend them? In other words, no one will do such a thing.
القرآن:٤:١٠٩

هَا أَنْتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا  

{ها أنتم} يا {هؤلاء} خطاب لقوم طعمة {جادلتم} خاصمتم {عنهم} أي عن طعمة وذويه وقرئ عنه {في الحياة الدنيا فمن يجادل الله عنهم يوم القيامة} إذ عذبهم {أم من يكون عليهم وكيلا} يتولى أمرهم ويذبُّ عنهم أي لا أحد يفعل ذلك.
quran:4:110

And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.  

Whoever does evil, ˹commits˺ a sin by which another is harmed, as when Tu‘ma falsely accused the Jew, or wrongs himself, committing a sin ˹the consequences of which are˺ limited to him, and then prays for God’s forgiveness, for it, that is to say, ˹and then˺ he repents, he shall find God is Forgiving, Merciful, to him.
القرآن:٤:١١٠

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا  

{ومن يعمل سوءا} ذنبا يسوء به غيره كرمي طعمة اليهودي {أو يظلم نفسه} يعمل ذنبا قاصرا عليه {ثم يستغفر الله} منه أي يتب {يجد الله غفورا} له {رحيما} به.
quran:4:111

And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise.  

And whoever commits a sin commits it against himself only, since the evil consequences fall on him, harming no one else; and God is ever Knower, Wise, in His actions.
القرآن:٤:١١١

وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا  

{ومن يكسب إثما} ذنبا {فإنما يكسبه على نفسه} لأن وباله عليها ولا يضر غيره {وكان الله عليما حكيما} في صنعه.
quran:4:112

But whoever earns an offense or a sin and then blames it on an innocent ˹person˺ has taken upon himself a slander and manifest sin.  

And whoever commits a mistake, a minor sin, or a sin, a grave sin, and then casts it upon the innocent, ˹one who is innocent˺ of it, he has thereby burdened himself with calumny, by his false accusation, and a manifest sin, ˹one which is˺ evident on account of what he has committed.
القرآن:٤:١١٢

وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا  

{ومن يكسب خطيئة} ذنبا صغيرا {أو إثما} ذنبا كبيرا {ثم يرم به بريئا} منه {فقد احتمل} تحمل {بهتانا} برميه {وإثما مبينا} بينا بكسبه.
quran:4:113

And if it was not for the favor of Allah upon you, ˹O Muhammad˺, and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.  

Were it not for God’s bounty to you, O Muhammad (s), and His mercy, by way of protecting you, a party of them, of Tu‘ma’s clan, would have intended, ˹would have˺ conspired, to lead you astray, from judging with truth by deceiving you; but they lead only themselves astray; they will not hurt you at all, since the evil consequence of their leading you astray would have fallen on them. God has revealed to you the Book, the Qur’ān, and wisdom, the rulings contained therein, and He has taught you what you did not know, of rulings and the Unseen; and God’s bounty to you, in this and other respects, is ever great.
القرآن:٤:١١٣

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ ۚ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا  

{ولولا فضل الله عليك} يا محمد {ورحمته} بالعصمة {لهمَّت} أضمرت {طائفة منهم} من قوم طعمة {أن يضلوك} عن القضاء بالحق بتلبيسهم عليك {وما يضلون إلا أنفسهم وما يضرونك من} زائدة {شيء} لأن وبال إضلالهم عليهم {وأنزل الله عليك الكتاب} القرآن {والحكمة} ما فيه من الأحكام {وعلَّمك ما لم تكن تعلم} من الأحكام والغيب {وكان فضل الله عليك} بذلك وغيره {عظيما}.
quran:4:114

No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward.  

There is no good in much of their, that is, of people’s, secret conversations, that is, what they converse and talk secretly about, except for, the secret talk of, he who enjoins to voluntary almsgiving, or kindness, a righteous deed, or setting things right between people. And whoever does that, the aforementioned, desiring, seeking, God’s good pleasure, ˹and˺ nothing else of the affairs of this world, We shall surely give him (read nu’tīhi or yu’tīhi, ‘He will give him’, that is, ‘God ˹will give him˺’) a great wage.
القرآن:٤:١١٤

لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا  

{لا خير في كثير من نجواهم} أي الناس أي يتناجون فيه ويتحدثون {إلا} نجوى {من أمر بصدقة أو معروف} عمل بر {أو إصلاح بين الناس ومن يفعل ذلك} المذكور {ابتغاء} طلب {مرضات الله} لا غيره من أمور الدنيا {فسوف نؤتيه} بالنون والياء أي الله {أجرا عظيما}.
quran:4:115

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.  

But whoever makes a breach with, ˹whoever˺ opposes, the Messenger, in the truth that he brings, after guidance has become clear to him, ˹after˺ the truth has become manifest to him through miracles, and follows, a path, other than the way of the believers, that is to say, ˹other than˺ the path they follow in religion, by disbelieving, We shall turn him over to what he has turned to, We shall make him a leader of the misguidance which he has followed, by leaving this as it is between them in this world, and We shall expose him, We shall admit him in the Hereafter, in Hell, where he will burn — an evil journey’s end, an ˹evil˺ return it is.
القرآن:٤:١١٥

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا  

{ومن يُشاقق} يخالف {الرسول} فيما جاء به من الحق {من بعد ما تبين له الهدى} ظهر له الحق بالمعجزات {ويتَّبع} طريقا {غير سبيل المؤمنين} أي طريقهم الذي هم عليه من الدين بأن يكفر {نولِّه ما تولَّى} نجعله واليا لما تولاه من الضلال بأن نخلي بينه وبينه في الدنيا {ونصله} ندخله في الآخرة {جهنم} فيحترق فيها {وساءت مصيرا} مرجعا هي.
quran:4:116

Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray.  

God does not forgive that anything should be associated with Him; He forgives all except that, to whomever He will. Whoever associates anything with God, verily he has strayed far away, from the truth.
القرآن:٤:١١٦

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا  

{إن الله لا يغفر أن يُشرك به ويغفر مادون ذلك لمن يشاء ومن يشرك بالله فقد ضل ضلالا بعيدا} عن الحق.
quran:4:117

They call upon instead of Him none but female ˹deities˺, and they ˹actually˺ call upon none but a rebellious Satan.  

What (in, is ˹to be understand as˺ mā, ‘only’) they pray to, ˹what˺ the idolaters worship, instead of Him, God, that is, other than Him, are but females, idols with feminine names, such as al-Lāt, al-‘Uzza and Manāt; and they (in, is ˹to be understand as˺ mā, ‘only’) only pray to, they ˹only˺ worship, by worshipping ˹these female idols˺, a rebellious satan, one who has rebelled against obedience ˹to God˺, for they are obeying him in this ˹worship of female idols˺.
القرآن:٤:١١٧

إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا  

{إن} ما {يدعون} يعبد المشركون {من دونه} أي الله، أي غيره {إلا إناثا} أصناما مؤنثة كاللات والعزى ومناة {وإن} ما {يدعون} يعبدون بعبادتها {إلا شيطانا مريدا} خارجا عن الطاعة لطاعتهم له فيها وهو إبليس.
quran:4:118

Whom Allah has cursed. For he had said, "I will surely take from among Your servants a specific portion.  

God has cursed him, He has removed him from His mercy. And he, namely, Satan, said, ‘Assuredly I will take to myself, I will appoint for myself, an appointed portion, an apportioned share, of Your servants, ˹whom˺ I shall call to obey me.
القرآن:٤:١١٨

لَعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا  

{لعنه الله} أبعده عن رحمته {وقال} أي الشيطان {لأتخذنَّ} لأجعلن لي {من عبادك نصيبا} حظّا {مفروضا} مقطوعا أدعوهم إلى طاعتي.
quran:4:119

And I will mislead them, and I will arouse in them ˹sinful˺ desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.  

And I will surely lead them astray, from truth with evil whisperings, and surely I will fill them with desires, I shall cast into their hearts ˹thoughts˺ that life will endure, that there will be no resurrection and no reckoning; and surely I will command them and they will cut up the cattle’s ears, and this was done to the ˹she-camels they called˺ bahā’ir. And surely I will command them and they will change God’s creation’, ˹substituting˺ His religion with unbelief, making lawful what God has made unlawful and making unlawful what God has made lawful. And whoever takes Satan for a patron, following him and obeying him, instead of God, has surely suffered a manifest loss, ˹one that is˺ evident, since he will end up in the Fire, made perpetual for him.
القرآن:٤:١١٩

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا  

{ولأضلنهم} عن الحق بالوسوسة {ولأمنينهم} ألقي في قلوبهم طول الحياة وأن لا بعث ولا حساب {ولآمرنهم فليبتِّكُنَّ} يقطعن {آذان الأنعام} وقد فعل ذلك بالبحائر {ولآمرنهم فليغيرن خلق الله} دينه بالكفر وإحلال ما حرم الله وتحريم ما أحل {ومن يتخذ الشيطان وليا} يتولاه يطيعه {من دون الله} أي غيره {فقد خسر خسرانا مبينا} بينا لمصيره إلى النار المؤبدة عليه.
quran:4:120

Satan promises them and arouses desire in them. But Satan does not promise them except delusion.  

He promises them, long life, and fills them with desires, of attaining their hopes in this world, and that there will be neither resurrection nor requital; but what Satan promises them, therewith, is only delusion, falsehood.
القرآن:٤:١٢٠

يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا  

{يعدهم} طول العمر {ويمنيهم} نيل الآمال في الدنيا وألا بعث ولا جزاء {وما يعدهم الشيطان} بذلك {إلا غرورا} باطلا.
quran:4:121

The refuge of those will be Hell, and they will not find from it an escape.  

For such — their abode shall be Hell, and they shall find no refuge from it, no alternative ˹to it˺.
القرآن:٤:١٢١

أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا  

{أولئك مأواهم جهنم ولا يجدون عنها محيصا} معدلا.
quran:4:122

But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. ˹It is˺ the promise of Allah, ˹which is˺ truth, and who is more truthful than Allah in statement.  

But those who believe and perform righteous deeds, We shall admit them to Gardens underneath which rivers flow, abiding therein for ever; God’s promise in truth, that is, God promised them this and fulfilled it in truth; and who, that is, ˹and˺ none, is truer in utterance, that is, in statement, than God?
القرآن:٤:١٢٢

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا  

{والذين آمنوا وعملوا الصالحات سندخلهم جنات تجري من تحتها الأنهار خالدين فيها أبدا وعد الله حقا} أي وعدهم الله ذلك وحقه حقا {ومن} أي لا أحد {أصدق من الله قيلا} أي قولا.
quran:4:123

Paradise is not ˹obtained˺ by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper.  

When the Muslims and the People of the Scripture began to pride themselves ˹upon God’s promise˺ the following was revealed: It, this matter, is not, dependent upon, your desires nor the desires of the People of the Scripture, but upon righteous deeds. Whoever does evil shall be requited for it, either in the Hereafter or in this life through trials and tribulations, as is stated in hadīth; and he will not find besides God, that is, other than Him, any friend, to protect him, or helper, to defend him against Him.
القرآن:٤:١٢٣

لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا  

ونزل لما افتخر المسلمون وأهل الكتاب {ليس} الأمر منوطا {بأمانيكم ولا أماني أهل الكتاب} بل بالعمل الصالح {من يعمل سوءًا يُجز به} إما في الآخرة أو في الدنيا بالبلاء والمحن كما ورد في الحديث {ولا يجد له من دون الله} أي غيره {وليا} يحفظه {ولا نصيرا} يمنعه منه.
quran:4:124

And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, ˹even as much as˺ the speck on a date seed.  

And whoever does, any, righteous deeds, whether male or female, and is a believer — such shall be admitted into (read passive yudkhalūna, or active yadkhulūna, ‘they shall enter’) Paradise, and not be wronged, by as much as, the dint in a date-stone.
القرآن:٤:١٢٤

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا  

{ومن يعمل} شيئا {من الصالحات من ذكر أو أنثى وهو مؤمن فأولئك يدخلون} بالبناء للمفعول والفاعل {الجنة ولا يظلمون نقيرا} قدر نقرة النواة.
quran:4:125

And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend.  

And who, that is, ˹and˺ none, is fairer in religion than he who submits his purpose, that is, ˹than he who˺ is compliant and offers his deeds sincerely, to God and is virtuous, ˹and˺ declares God’s Oneness, and who follows the creed of Abraham, the one that is in accordance with the creed of Islam, as a hanīf? (hanīfan is a circumstantial qualifier), that is to say, ˹one˺ inclining away from all religions to the upright religion. And God took Abraham for a close friend, as His elect, one whose love for Him is pure.
القرآن:٤:١٢٥

وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا  

{ومن} أي لا أحد {أحسن دينا ممن أسلم وجهه} أي انقاد وأخلص عمله {لله وهو محسن} موحد {واتبع ملة إبراهيم} الموافقة لملة الإسلام {حنيفا} حال أي مائلا عن الأديان كلها إلى الدين القيم {واتخذ الله إبراهيم خليلا} صفيا خالص المحبة له.
quran:4:126

And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing.  

To God belongs all that is in the heavens and in the earth, as possessions, creatures and servants; and God is ever the Encompasser of all things, in knowledge and power, that is, He is ever possessed of such attributes.
القرآن:٤:١٢٦

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا  

{ولله ما في السماوات وما في الأرض} ملكا وخلقا وعبيدا {وكان الله بكل شيء محيطا} علما وقدرة أي لم يزل متصفا بذلك.
quran:4:127

And they request from you, ˹O Muhammad˺, a ˹legal˺ ruling concerning women. Say, "Allah gives you a ruling about them and ˹about˺ what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them - and ˹yet˺ you desire to marry them - and concerning the oppressed among children and that you maintain for orphans ˹their rights˺ in justice." And whatever you do of good - indeed, Allah is ever Knowing of it.  

They will ask you for a pronouncement concerning, the matter of, women, and their inheritance. Say, to them: ‘God pronounces to you concerning them, and what is recited to you in the Book, the Qur’ān, in the ‘inheritance’ verse ˹Q. 4:11˺, and He also pronounces to you, concerning the orphan women to whom you do not give what is prescribed, ˹what˺ is obligatory, for them, of inheritance, for you, O guardians, ˹who˺ desire, not, to marry them, because of their ugliness, and you prevent them from marrying ˹others˺, coveting their inheritance: in other words, God pronounces to you not to do this; and, concerning, the oppressed, young, children, that you give them what is their due, and, He also commands you, that you deal justly, equitably, with orphans, with respect to inheritance and dowry. Whatever good you do, God is ever Knower of it’, and He will requite you for it.
القرآن:٤:١٢٧

وَيَسْتَفْتُونَكَ فِي النِّسَاءِ ۖ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا  

{ويستفتونك} يطلبون منك الفتوي {في} شأن {النساء} وميراثهن {قل} لهم {الله يفتيكم فيهن وما يتلى عليكم في الكتاب} القرآن من آية الميراث ويفتيكم أيضا {في يتامى النساء اللاتي لا تؤتونهن ما كتب} فرض {لهن} من الميراث {وترغبون} أيها الأولياء عن {أن تنكحوهن} لدمامتهن وتعضلوهن أن يتزوجن طمعا في ميراثهن أي يفتيكم أن لا تفعلوا ذلك {و} في {المستضعفين} الصغار {ومن الولدان} أن تعطوهم حقوقهم {و} يأمركم {أن تقوموا لليتامى بالقسط} بالعدل في الميراث والمهر {وما تفعلوا من خير فإن الله كان به عليما} فيجازيكم به.
quran:4:128

And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in ˹human˺ souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted.  

And if a woman (wa-in imra’atun is in the nominative because of ˹it being the subject of˺ the explicative verb ˹that follows˺) fears, anticipates, from her husband ill-treatment, if he looks down on her by refraining to sleep with her or by not maintaining her adequately, because he is averse to her and aspires to one more beautiful than her, or rejection, turning his face away from her, they are not at fault if they are reconciled through some agreement, in terms of shares and maintenance expenses, so that she concedes something to him in return for continuing companionship; if she agrees to this ˹then that is fine˺, but if ˹she does˺ not, then the husband must either give her all her due, or part with her (an yassālahā, ‘they reconcile’: the original tā’ ˹of yatasālahā˺ has been assimilated with the sād; a variant reading has an yuslihā, from ˹the fourth form˺ aslaha); reconciliation is better, than separation, ill-treatment or rejection. God, exalted be He, in explaining the natural disposition of man, says: But greed has been made present in the souls (al-shuhh is extreme niggardliness), meaning that they have a natural propensity for this, as if they ˹the souls˺ are ever in its presence, never absent from it. The meaning is: a woman would scarcely allow ˹another˺ to share her husband with her, and a man would scarcely allow her ˹to enjoy˺ him if he were to fall in love with another. If you are virtuous, in your conjugal life with women, and fear, being unjust to them, surely God is ever aware of what you do, and He will requite you for it.
القرآن:٤:١٢٨

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ ۚ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا  

{وإن امرأة} مرفوع بفعل يفسره {خافت} توقعت {من بعلها} زوجها {نشوزا} ترفعا عليها بترك مضاجتعها والتقصير في نفقتها لبغضها وطموح عينه إلى أجمل منها {أو إعراضا} عنها بوجهه {فلا جُناح عليهما أن يَصَّالَحَا} فيه إدغام التاء في الأصل في الصاد وفي قراءة يصلحا من أصلح {بينهما صلحا} في القسم والنفقة بأن تترك له شيئا طلبا لبقاء الصحبة فإن رضيت بذلك والإ فعلى الزوج أن يوفيها حقها أو يفارقها {والصلح خير} من الفرقة والنشوز والإعراض قال تعالى في بيان ما جبل عليه الإنسان {وأحضرت الأنفس الشح} شدة البخل أي جبلت عليه فكأنها حاضرته لا تغيب عنه، المعنى أن المرأة لا تكاد تسمح بنصيبها من زوجها والرجل لا يكاد يسمح عليها بنفسه إذا أحب غيرها {وإن تحسنوا} عشرة النساء {وتتقوا} الجور عليهن {فإن الله كان بما تعملون خبيرا} فيجازيكم به.
quran:4:129

And you will never be able to be equal ˹in feeling˺ between wives, even if you should strive ˹to do so˺. So do not incline completely ˹toward one˺ and leave another hanging. And if you amend ˹your affairs˺ and fear Allah - then indeed, Allah is ever Forgiving and Merciful.  

You will never be able to be just to, to treat equally, your wives, in terms of love, even if you be eager, for this; yet do not turn altogether away, towards the one you love with respect to the shares and maintenance expenses, so that you leave her, the one from whom you turn away, like one suspended, one that is neither a slavegirl nor a woman with a husband. If you set things right, by being just with the shares, and fear, injustice, surely God is ever Forgiving, regarding the inclination in your hearts, Merciful, to you in this respect.
القرآن:٤:١٢٩

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا  

{ولن تستطيعوا أن تعدلوا} تسووا {بين النساء} في المحبة {ولو حرصتم} على ذلك {فلا تميلوا كل الميل} إلى التي تحبونها في القسم والنفقة {فتذروها} أي تتركوا الممال عنها {كالمعلَّقة} التي لا هي أيم ولا هي ذات بعل {وإن تصلحوا} بالعدل بالقسم {وتتقوا} الجور {فإن الله كان غفورا} لما في قلبكم من الميل {رحيما} بكم في ذلك.
quran:4:130

But if they separate ˹by divorce˺, Allah will enrich each ˹of them˺ from His abundance. And ever is Allah Encompassing and Wise.  

But if they, the married couple, separate, by way of divorce, God will compensate each of them, ˹from the need˺ of the other, out of His plenty, that is, out of His bounty, by giving her another as husband, and giving him another as wife. God is ever Embracing, of His creatures in bounty, Wise, in what He has ordained for them.
القرآن:٤:١٣٠

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا  

{وإن يتفرقا} أي الزوجان بالطلاق {يُغن الله كلا} عن صاحبه {من سعته} أي فضله بأن يرزقها زوجا غيره ويرزقه غيرها {وكان الله واسعا} لخلقه في الفضل {حكيما} فيما دبره لهم.
quran:4:131

And to Allah belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah. But if you disbelieve - then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy.  

To God belongs all that is in the heavens and in the earth. We have charged those who were given the Scripture, meaning the scriptures, before you, namely, the Jews and Christians, and you, O people of the Qur’ān: ‘Fear God’, fear His punishment, by being obedient to Him. And We said to them and to you: ‘If you disbelieve, in what you have been charged with, then to God belongs all that is in the heavens and in the earth’, as creatures, possessions and servants, and He will not be harmed by your disbelief: God is ever Independent, of the need for His creation or their worship, Praised, praise-worthy for what He does with them.
القرآن:٤:١٣١

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ ۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا  

{ولله ما في السماوات وما في الأرض ولقد وصينا الذين أوتوا الكتاب} بمعني الكتب {من قبلكم} أي اليهود والنصارى {وإياكم} يا أهل القرآن {أن} أي بأن {اتقوا الله} خافوا عقابه بأن تطيعوه {و} قلنا لهم ولكم {إن تكفروا} بما وُصيتم به {فإن لله ما في السماوات وما في الأرض} خلقا وملكا وعبيدا فلا يضره كفركم {وكان الله غنيا} عن خلقه وعبادتهم {حميدا} محمودا في صنعه بهم.
quran:4:132

And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.  

To God belongs all that is in the heavens and in the earth (He has repeated this in order to reaffirm ˹the reason˺ why fear of God is necessary); God suffices as a Guardian, witnessing the fact that what is contained in them belongs to Him.
القرآن:٤:١٣٢

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا  

{ولله ما في السماوات وما في الأرض} كرره تأكيدا لتقرير موجب التقوى {وكفى بالله وكيلا} شهيدا بأن ما فيهما له.
quran:4:133

If He wills, He can do away with you, O people, and bring others ˹in your place˺. And ever is Allah competent to do that.  

If He will, He can remove you, O people, and bring others, instead of you, surely God is ever able to do that.
القرآن:٤:١٣٣

إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا  

{إن يشأ يذهبكم} يا {أيها الناس ويأت بآخرين} بدلكم {وكان الله على ذلك قديرا}.
quran:4:134

Whoever desires the reward of this world - then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing.  

Whoever desires, by his deeds, the reward of this world, then God has the reward of this world and of the Hereafter, for the one who wants it, and no one else has it, so why do any of you demand the lower ˹reward˺? Why do you not seek the higher one, by devoting yourself sincerely to Him, since what ˹reward˺ he seeks can only be found with Him; God is ever Hearer, Seer.
القرآن:٤:١٣٤

مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ ۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا  

{من كان يريد} بعمله {ثواب الدنيا} {فعند الله ثواب الدنيا والاخرة} لمن أراده لا عند غيره فلم يطلب أحدكم الأخس وهلا طلب الأعلى بإخلاصه له حيث كان مطلبه لا يوجد إلا عنده {وكان الله سميعا بصيرا}.
quran:4:135

O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not ˹personal˺ inclination, lest you not be just. And if you distort ˹your testimony˺ or refuse ˹to give it˺, then indeed Allah is ever, with what you do, Acquainted.  

O you who believe, be upright in justice; witnesses, of the truth, for God, even though it, the witnessing, be against yourselves, so be witness against them ˹your selves˺ by affirming the truth and not concealing it; or, against, parents and kinsmen, whether the person, witnessed against, be rich or poor; God is closer to the two, than you and He has better knowledge of what is good for them. So do not follow any whim, in your testimonies by being partial to the rich one, seeking his pleasure, or ˹by being partial˺ to the poor one out of compassion for him, lest you swerve, so that you do not incline away from the truth, for if you twist (a variant reading ˹for talwūw˺ has talū) ˹if˺ you distort your testimony, or refrain, from giving it, surely God is ever aware of what you do, and will requite you accordingly.
القرآن:٤:١٣٥

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَنْ تَعْدِلُوا ۚ وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا  

{يا أيها الذين آمنوا كونوا قوامين} قائمين {بالقسط} بالعدل {شهداء} بالحق {لله ولو} كانت الشهادة {على أنفسكم} فاشهدوا عليها بأن تقروا بالحق ولا تكتموه {أو} على {الوالدين والأقربين إن يكن} المشهود عليه {غنيّا أو فقيرا فالله أولى بهما} منكم وأعلم بمصالحهما {فلا تتَّبعوا الهوى} في شهادتكم بأن تحابوا الغني لرضاه أو الفقير رحمةّ له لـ {أن} لا {تعدلوا} تميلوا عن الحق {وإن تلووا} تحرفوا الشهادة وفي قراءة بحذف الواو الأولى تخفيفا {أو تعرضوا} عن أدائها {فإن الله كان بما تعملون خبيرا} فيجازيكم به.
quran:4:136

O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.  

O you who believe, believe, with perseverance, in God and His Messenger and the Book which has been revealed to His Messenger, Muhammad (s), and that is the Qur’ān; and the Book which was revealed before, to the messengers, namely, the scriptures (a variant reading ˹for nuzzila and unzila, ‘was revealed’˺ has the active form for both verbs ˹nazzala and anzala, ‘He revealed’˺). And whoever disbelieves in God and His angels and His Books, and His messengers, and the Last Day, verily he has strayed far away, from the truth.
القرآن:٤:١٣٦

يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ ۚ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا  

{يا أيها الذين آمَنوا آمِنوا} داوموا على الإيمان {بالله ورسوله والكتاب الذي نزَّل على رسوله} محمد ﷺ وهو القرآن {والكتاب الذي أنزل من قبل} على الرسل بمعنى الكتب، وفي قراءة بالبناء للفاعل في الفعلين {ومن يكفر بالله وملائكته وكتبه ورسله واليوم الآخر فقد ضل ضلالا بعيدا} عن الحق.
quran:4:137

Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way.  

Verily, those who believed, in Moses, namely, the Jews, and then disbelieved, by worshipping the calf, and then believed, after that, and then disbelieved, in Jesus, and then increased in disbelief, in Muhammad — it was not for God to forgive them, for what they have persisted in ˹of disbelief˺, nor to guide them to a way, to the truth.
القرآن:٤:١٣٧

إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا  

{إن الذين آمنوا} بموسى وهم اليهود {ثم كفروا} بعبادتهم العجل {ثم آمنوا} بعده {ثم كفروا} بعيسي {ثم ازدادوا كفرا} بمحمد {لم يكن الله ليغفر لهم} ما أقاموا عليه {ولا ليهديهم سبيلا} طريقا إلى الحق.
quran:4:138

Give tidings to the hypocrites that there is for them a painful punishment -  

Give tidings to, inform, O Muhammad (s), the hypocrites that for them there is a painful chastisement, namely, the chastisement of the Fire.
القرآن:٤:١٣٨

بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا  

{بشِّر} أخبر يا محمد {المنافقين بأن لهم عذابا أليماً} مؤلما هو عذاب النار.
quran:4:139

Those who take disbelievers as allies instead of the believers. Do they seek with them honor ˹through power˺? But indeed, honor belongs to Allah entirely.  

Those who (alladhīna, is either a substitution for, or an adjectival qualification of, al-munāfiqīna, ‘the hypocrites’) take disbelievers for friends instead of believers, because they mistakenly believe them to be strong — do they desire, ˹do˺ they seek, power with them? (an interrogative of disavowal), that is to say, they shall not find such ˹power˺ with them. Truly, power belongs altogether to God, in this world and the Hereafter, and none but His friends shall attain it.
القرآن:٤:١٣٩

الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا  

{الذين} بدل أو نعت للمنافقين {يتخذون الكافرين أولياء من دون المؤمنين} لما يتوهمون فيهم من القوة {أيبتغون} يطلبون {عندهم العزة} استفهام إنكار أي لا يجدونها عندهم {فإن العزة لله جميعا} في الدنيا والآخرة ولا ينالها إلا أولياؤه.
quran:4:140

And it has already come down to you in the Book that when you hear the verses of Allah ˹recited˺, they are denied ˹by them˺ and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together -  

It has been revealed (read active nazzala, ‘He has revealed’, or passive nuzzila, ‘It has been revealed’) to you in the Book, in the Qur’ān, in sūrat al-An‘ām ˹Q. 6:68˺, that: (an has been softened and its subject omitted, in other words, ˹read it as˺ annahu) ‘When you hear God’s signs, the Qur’ān, being disbelieved in and mocked, do not sit with them, that is, the disbelievers and the mockers, until they engage in some other talk, for otherwise you, if you were to sit with them, would surely be like them’, in sinfulness. God will gather the hypocrites and disbelievers, all together, into Hell, just as they were gathered together in this world in unbelief and mockery.
القرآن:٤:١٤٠

وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا  

{وقد نزَّل} بالبناء للفاعل والمفعول {عليكم في الكتاب} القرآن في سورة الأنعام {أن} مخففة واسمها محذوف، أي أنه {إذا سمعتم آيات الله} القرآن {يُكفر بها ويستهزأ بها فلا تقعدوا معهم} أي الكافرين والمستهزئين {حتى يخوضوا في حديث غيره إنكم إذا} إن قعدتم معهم {مثلهم} في الإثم {إن الله جامع المنافقين والكافرين في جهنم جميعا} كما اجتمعوا في الدنيا على الكفر والاستهزاء.
quran:4:141

Those who wait ˹and watch˺ you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say ˹to them˺, "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between ˹all of˺ you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way ˹to overcome them˺.  

Those who (alladhīna, substitutes for the previous alladhīna ˹of verse 139˺) wait in watch for you, ˹hoping˺ for misfortunes ˹to befall you˺, and, if a victory, such as a conquest or booty, comes to you from God, say, to you: ‘Were we not with you?’, in religion and in the struggle? So give us from the booty; but if the disbelievers have some luck, by gaining a victory over you, they say, to them: ‘Did we not gain mastery, authority, over you, capable of capturing you and slaying you, but we spared you, and did we not defend you against the believers?’, lest they be victorious over you, by forsaking them and apprising you of their plans, and thus have we not done you a favour? God, exalted be He, says: God will judge between you, and them, on the Day of Resurrection, admitting you into Paradise and them into the Fire; and God will never grant the disbelievers a way, a means ˹to success˺, over the believers, by annihilating them.
القرآن:٤:١٤١

الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ ۚ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ ۗ وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا  

{الذين} بدل من الذين قبله {يتربصون} ينتظرون {بكم} الدوائر {فإن كان لكم فتح} ظفر وغنيمة {من الله قالوا} لكم {ألم نكن معكم} في الدين والجهاد فأعطونا من الغنيمة {وإن كان للكافرين نصيب} من الظفر عليكم {قالوا} لهم {ألم نستحوذ} نستول {عليكم} ونقدر على أخذكم وقتلكم فأبقينا عليكم {و} ألم {نمنعكم من المؤمنين} أن يظفروا بكم بتخذيلهم ومراسلتكم بأخبارهم فلنا عليكم المنة قال تعالى: {فالله يحكم بينكم} وبينهم {يوم القيامة} بأن يدخلكم الجنة ويدخلهم النار {ولن يجعل الله للكافرين على المؤمنين سبيلا} طريقا بالإستئصال.
quran:4:142

Indeed, the hypocrites ˹think to˺ deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing ˹themselves to˺ the people and not remembering Allah except a little,  

The hypocrites seek to trick God, by manifesting the opposite of what they hide in themselves of unbelief, in order to escape His rulings in this world; but He is tricking them, He will requite them for their trickery, and so they will be disgraced in this world through God apprising His Prophet of what they hide, and punished in the Hereafter. When they stand up to pray, with the believers, they stand up lazily, reluctantly, and, for their prayers, to be seen by people, and they do not remember, pray ˹to˺, God save a little, for ostentation.
القرآن:٤:١٤٢

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا  

{إن المنافقين يخادعون الله} بإظهارهم خلاف ما أبطنوا من الكفر ليدفعوا عنهم أحكامه الدنيوية {وهو خادعهم} مجازيهم على خداعهم فيفتضحون في الدنيا بإطلاع الله نبيه على ما أبطنوه ويعاقبون في الآخرة {وإذا قاموا إلى الصلاة} مع المؤمنين {قاموا كسالى} متثاقلين {يراءون الناس} بصلاتهم {ولا يذكرون الله} يصلون {إلا قليلا} رياء.
quran:4:143

Wavering between them, ˹belonging˺ neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way.  

Wavering, hesitant, all the time, between that unbelief and belief — not, belonging, to these, disbelievers, neither to those, believers; and he whom God sends astray, you will never find for him a way, a path ˹back˺ to guidance.
القرآن:٤:١٤٣

مُذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا  

{مذبذبين} مترددين {بين ذلك} الكفر والإيمان {لا} منسوبين {إلى هؤلاء} أي الكفار {ولا إلى هؤلاء} أي المؤمنين {ومن يضللـ} ـه {الله فلن تجد له سبيلا} طريقا إلى الهدى.
quran:4:144

O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case?  

O you who believe, take not the disbelievers as friends instead of the believers: do you desire to give God over you, by your taking them as friends, a clear warrant?, a manifest proof of your hypocrisy?
القرآن:٤:١٤٤

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَنْ تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُبِينًا  

{يا أيها الذين آمنوا لا تتخذوا الكافرين أولياء من دون المؤمنين أتريدون أن تجعلوا لله عليكم} بموالاتهم {سلطانا مبينا} برهانا بينا على نفاقكم.
quran:4:145

Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper -  

Verily, the hypocrites will be in the lowest level, place, of the Fire, that is, its bottom; and you will never find a helper for them, anyone to guard them from the Fire.
القرآن:٤:١٤٥

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا  

{إن المنافقين في الدرك} المكان {الأسفل من النار} وهو قعرها {ولن تجد لهم نصيرا} مانعا من العذاب.
quran:4:146

Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward.  

Save those who repent, of hypocrisy, and make amends, in their deeds, and hold fast to, put their trust ˹in˺, God and make their religion purely God’s, free from any pretence; those are with the believers, in terms of what they shall be given; and God will certainly give the believers a great wage, in the Hereafter, and that is Paradise.
القرآن:٤:١٤٦

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا  

{إلا الذين تابوا} من النفاق {وأصلحوا} عملهم {واعتصموا} وثقوا {بالله وأخلصوا دينهم لله} من الرياء {فأولئك مع المؤمنين} فيما يؤتونه {وسوف يؤت الله المؤمنين أجرا عظيما} في الآخرة وهو الجنة.
quran:4:147

What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.  

Why would God chastise you if you are thankful, of His favours, and believe, in Him? (the interrogative is meant as a denial, in other words: He would not punish you). God is ever Thankful, of the deeds of believers, rewarding them, Knowing, of His creation.
القرآن:٤:١٤٧

مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا  

{ما يفعل الله بعذابكم إن شكرتم} نعمه {وآمنتم} به والاستفهام بمعنى النفي أي لا يعذبكم {وكان الله شاكرا} لأعمال المؤمنين بالإثابة {عليما} بخلقه.
quran:4:148

Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing.  

God does not like the utterance of evil words out loud, by any person, that is to say, He will punish him for it, unless a person has been wronged, in which case He would not punish him for uttering it out loud, when he is informing ˹others˺ of the wrong done to him by the wrong-doer or summoning ˹them˺ against him. God is ever Hearer, of what is said, Knower, of what is done.
القرآن:٤:١٤٨

لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا  

{لا يحب الله الجهر بالسوء من القول} من أحد أي يعاقبه عليه {إلا من ظُلم} فلا يؤاخذه بالجهر به بأن يخبر عن ظلم ظالمه ويدعو عليه {وكان الله سميعا} لما يقال {عليما} بما يفعل.
quran:4:149

If ˹instead˺ you show ˹some˺ good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent.  

If you show, manifest, good, in the way of pious deeds, or conceal it, ˹if˺ you do it in secret, or pardon evil, injustice, then surely God is ever Pardoning, Powerful.
القرآن:٤:١٤٩

إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا  

{إن تبدوا} تظهروا {خيرا} من أعمال البر {أو تخفوه} تعملوه سرا {أو تعفوا عن سوء} ظلم {فإن الله كان عفّوا قديرا}.
quran:4:150

Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between -  

Those who disbelieve in God and His messengers and seek to divide between God and His messengers, by believing in Him but not in them, and say, ‘We believe in some, of the messengers, and disbelieve in some’, of the others, and seek to adopt a way, a path, to follow, between them, ˹between˺ unbelief and belief.
القرآن:٤:١٥٠

إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا  

{إن الذين يكفرون بالله ورسله ويريدون أن يفرقوا بين الله ورسله} بأن يؤمنوا به دونهم {ويقولن نؤمن ببعض} من الرسل {ونكفر ببعض} منهم {ويريدون أن يتخذوا بين ذلك} الكفر والإيمان {سبيلا} طريقا يذهبون إليه.