Compared Translations of the meaning of the Quran - Sura 4 |
| 4:1 سورة النساء بسم الله الرحمن الرحيم ياايها الناس اتقوا ربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالا كثيرا ونساء واتقوا الله الذي تساءلون به والارحام ان الله كان عليكم رقيبا | |
| Transliteration | Ya ayyuha alnnasu ittaqoo rabbakumu allathee khalaqakum min nafsin wahidatin wakhalaqa minha zawjaha wabaththa minhuma rijalan katheeran wanisaan waittaqoo Allaha allathee tasaaloona bihi waal-arhama inna Allaha kana AAalaykum raqeeban |
| Literal | You, you the people, fear and obey your Lord who created you from one self and He created from it its spouse, and He scattered/distributed from them (B) many men and women, and fear and obey God who you ask each other/make oath to each other with Him, and the wombs/uteruses, that God was/is on you observing . |
| Yusuf Ali | O mankind! reverence your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you. |
| Pickthal | O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you. |
| Arberry | Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you. |
| Shakir | O people! be careful of (your duty to) your Lord, Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women; and be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you. |
| Sarwar | People, have fear of your Lord who has created you from a single soul. From it He created your spouse and through them He populated the land with many men and women. Have fear of the One by whose Name you swear to settle your differences and have respect for your relatives. God certainly keeps watch over you. |
| Khalifa | O people, observe your Lord; the One who created you from one being, and created from it its mate, then spread from the two many men and women. You shall regard GOD, by whom you swear, and regard the parents. GOD is watching over you. |
| Hilali/Khan | O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife (Hawwa (Eve)), and from them both He created many men and women and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an AllWatcher over you. |
| H/K/Saheeh | O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer. |
| Malik | O mankind! Have fear of your Lord, the One who created you from a single soul, from that soul He created its mate, and through them He spread countless men and women. Fear Allah, the One in whose name you demand your rights from one another and the ties of relationship; surely Allah is watching you very closely.[1] |
| QXP | The noble goal of the development of human personality can be easier achieved in a benevolent society (9:111), (16:71), (43:32), (59:9). In this situation the individual and the society complement each other (14:34). At the outset, it is imperative for you, O Mankind, to know that all of you, men and women, have a common origin. Your Lord began the creation of life at the unicellular level. There was one life cell that divided into two, male and female (6:99). Evolution took place, as has been alluded to in this Book (16:8), (20:50), (21:30), (22:45), (30:20), (31:28), (51:49). Eventually, numerous men and women came into existence on the earth. Since all of you have this common origin, you must consider all mankind as one community (10:19), (57:25). Your first step in that direction is to strengthen your family relations. Be careful of your duty to Allah in Whose Name you expect rights from one another. Allah ever Watches over you. |
| Maulana Ali | O people, keep your duty to your Lord, Who created you from a single being and created its mate of the same (kind), and spread from these two many men and women. And keep your duty to Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship. Surely Allah is ever a Watcher over you. |
| Free Minds | O people, be aware of your Lord who has created you from one soul and He created from it its mate and sent forth from it many men and women; and be aware of God whom you ask about, and the relatives. God is watcher over you. |
| Qaribullah | O people, fear your Lord, who created you from a single soul. From it He created its spouse, and from both of them scattered many men and women. Fear Allah, by whom you ask one another, and (fear) the wombs (lest you sever its relationship). Allah is ever watching over you. |
| George Sale | O men, fear your Lord, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: And fear God by whom ye beseech one another; and respect women who have born you, for God is watching over you. |
| JM Rodwell | O MEN! fear your Lord, who hath created you of one man (nafs, soul), and of him created his wife, and from these twain hath spread abroad so many men and WOMEN. And fear ye God, in whose name ye ask mutual favours,-and reverence the wombs that bare you. Ve |
| Asad | O MANKIND! Be conscious of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And remain conscious of God, in whose name you demand [your rights] from one another, and of these ties of kinship. Verily, God is ever watchful over you! |
| 4:2 واتوا اليتامى اموالهم ولاتتبدلوا الخبيث بالطيب ولاتاكلوا اموالهم الى اموالكم انه كان حوبا كبيرا | |
| Transliteration | Waatoo alyatama amwalahum wala tatabaddaloo alkhabeetha bialttayyibi wala ta/kuloo amwalahum ila amwalikum innahu kana hooban kabeeran |
| Literal | And give the orphans their properties , and do not exchange/replace/substitute the bad/spoiled with the good/beautiful , and do not eat their properties to your properties , that it was a great/large sin/crime . |
| Yusuf Ali | To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your won. For this is indeed a great sin. |
| Pickthal | Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin. |
| Arberry | Give the orphans their property, and do not exchange the corrupt for the good; and devour not their property with your property; surely that is a great crime. |
| Shakir | And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime. |
| Sarwar | Give to the orphans their property. Do not exchange the pure for the filthy and do not spend the property of orphans along with your own; this would be a great sin. |
| Khalifa | You shall hand over to the orphans their rightful properties. Do not substitute the bad for the good, and do not consume their properties by combining them with yours. This would be a gross injustice. |
| Hilali/Khan | And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin. |
| H/K/Saheeh | And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin. |
| Malik | Give orphans the property which belongs to them when they are able to handle it themselves and do not substitute your worthless things for their valuable ones; and do not cheat them of their possession through mixing it up with your own. For this would indeed be a great sin.[2] |
| QXP | Orphans in the community are like your family members (33:5). Be vigilant in guarding their rights (4:127). Protect their property honestly, and give it to them when they have come of age. Exchange not their valuables with your worthless items, nor consume their property by combining it with yours; doing such would be a grave offense. |
| Maulana Ali | And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin. |
| Free Minds | And give the orphans their money, and do not replace the good with the bad, and do not consume their money to your money; for truly it is a great sin! |
| Qaribullah | Give the orphans their wealth. Do not exchange the evil for the good, nor consume their wealth with your wealth. Surely, that is a great sin. |
| George Sale | And give the orphans when they come to age their substance; and render them not in exchange bad for good: And devour not their substance, by adding it to your own substance; for this is a great sin. |
| JM Rodwell | And give to the orphans their property; substitute not worthless things of your own for their valuable ones, and devour not their property after adding it to your own; for this is a great crime. |
| Asad | Hence, render unto the orphans their possessions, and do not substitute bad things [of your own] for the good things [that belong to them], and do not consume their possessions together with your own: this, verily, is a great crime. |
| 4:3 وان خفتم الا تقسطوا في اليتامى فانكحوا ماطاب لكم من النساء مثنى وثلاث ورباع فان خفتم الا تعدلوا فواحدة او ماملكت ايمانكم ذلك ادنى الا تعولوا | |
| Transliteration | Wa-in khiftum alla tuqsitoo fee alyatama fainkihoo ma taba lakum mina alnnisa-i mathna wathulatha warubaAAa fa-in khiftum alla taAAdiloo fawahidatan aw ma malakat aymanukum thalika adna alla taAAooloo |
| Literal | And if you feared that you not be just/equitable in the orphans , so marry what (was) allowed/permitted for you from the women two twos/twos, and threes, and fours, so if you feared that you not be just/equitable, so (marry) one or what your rights owned/possessed, that (is) nearer that you not side away from justice . |
| Yusuf Ali | If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice. |
| Pickthal | And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice. |
| Arberry | If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own; so it is likelier you will not be partial. |
| Shakir | And if you fear that you cannot act equitably towards orphans, then marry such women as seem good to you, two and three and four; but if you fear that you will not do justice (between them), then (marry) only one or what your right hands possess; this is more proper, that you may not deviate from the right course. |
| Sarwar | With respect to marrying widows, if you are afraid of not being able to maintain justice with her children, marry another woman of your choice or two or three or four (who have no children). If you cannot maintain equality with more than one wife, marry only one or your slave-girl. This keeps you from acting against justice. |
| Khalifa | If you deem it best for the orphans, you may marry their mothers - you may marry two, three, or four. If you fear lest you become unfair, then you shall be content with only one, or with what you already have. Additionally, you are thus more likely to avoid financial hardship. |
| Hilali/Khan | And if you fear that you shall not be able to deal justly with the orphangirls, then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. |
| H/K/Saheeh | And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice]. |
| Malik | If you fear that you shall not be able to treat the orphans with fairness, then you should not marry the women with orphan children; marry other women of your choice: two, three or four. But if you fear that you will not be able to maintain justice between your wives, then marry only one or any slave girl you may own. That will be more suitable , so that you may not deviate from the Right Way.[3] |
| QXP | If you fear that the society shall not be able to do justice with orphans, (as may happen in times of war and political turbulence, the government shall announce a state of Emergency). In order to accommodate widows and orphans, men of sound finances and character shall be encouraged to marry these widows; two, three, and four (4:127). If you fear that you shall not be able to deal justly, then you must not take additional wives, and may continue with what you already have (4:129). This will prevent injustice and financial hardship. (Second marriage during peace time is a FRANK violation of the Qur'an). |
| Maulana Ali | And if you fear that you cannot do justice to orphans, marry such women as seem good to you, two, or three, or four; but if you fear that you will not do justice, then (marry) only one or that which your right hands possess. This is more proper that you may not do injustice. |
| Free Minds | And if you fear that you cannot be just to the orphans, then marry those whom you see fit from their mothers, two, and three, and four. But if you fear you will not be fair, then only one, or whom you are already betrothed to. This is best that you do not face financial hardship. |
| Qaribullah | If you fear that you cannot act justly towards the orphans, then marry such women as seem good to you; two, three, four of them. But if you fear that you cannot do justice, then one only, or, those you possess. It is likelier then that you will not be partial. |
| George Sale | And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more. But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired. This will be easier, that ye swerve not from righteousness. |
| JM Rodwell | And if ye are apprehensive that ye shall not deal fairly with orphans, then, of other women who seem good in your eyes, marry but two, or three, or four; and if ye still fear that ye shall not act equitably, then one only; or the slaves whom ye have acquir |
| Asad | And if you have reason to fear that you might not act equitably towards orphans, then marry from among [other] women such as are lawful to you - [even] two, or three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then [only] one - or [from among] those whom you rightfully possess. This will make it more likely that you will not deviate from the right course. [As regards the permission to marry more than one wife (up to the maximum of four), it is so restricted by the condition, "if you have reason to fear that you might not be able to treat them with equal fairness, then [marry only] one", as to make such plural marriages possible only in quite exceptional cases and under exceptional circumstances (see also the first clause of 24:32 and the corresponding note). Still, one might ask why the same latitude has not been given to women as well; but the answer is simple. Notwithstanding the spiritual factor of love which influences the relations between man and woman, the determinant biological reason for the sexual urge is, in both sexes, procreation: and whereas a woman can, at one time, conceive a child from one man only and has to carry it for nine months before she can conceive another, a man can beget a child every time he cohabits with a woman. Thus, while nature would have been merely wasteful if it had produced a polygamous instinct in woman, man's polygamous inclination is biologically justified. It is, of course, obvious that the biological factor is only one - and by no means always the most important - of the aspects of marital love: none the less, it is a basic factor and, therefore, decisive in the institution of marriage as such. With the wisdom that always takes human nature fully into account, Islamic Law undertakes no more than the safeguarding of the socio-biological function of marriage (which includes also care of the progeny), allowing a man to have more than one wife ald not allowing a woman to have more than one husband at one time; while the spiritual problem of marriage, being imponderable and therefore outside the scope of law, is left to the discretion of the partners. In any event - since marriage in Islam is a purely civil contract - recourse to divorce is always open to either of the two partners. (Regarding the dissolution of a marriage at the wife's instance, see note on surah 2, verse 229.)] |
| 4:4 واتوا النساء صدقاتهن نحلة فان طبن لكم عن شئ منه نفسا فكلوه هنيئا مريئا | |
| Transliteration | Waatoo alnnisaa saduqatihinna nihlatan fa-in tibna lakum AAan shay-in minhu nafsan fakuloohu hanee-an maree-an |
| Literal | And give the women their dowries specified personally , so if they (them)self allowed/permitted for you from a thing/something from it, so eat it pleasurable/wholesome tasty. |
| Yusuf Ali | And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer. |
| Pickthal | And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth). |
| Arberry | And give the women their dowries as a gift spontaneous; but if they are pleased to offer you any of it, consume it with wholesome appetite. |
| Shakir | And give women their dowries as a free gift, but if they of themselves be pleased to give up to you a portion of it, then eat it with enjoyment and with wholesome result. |
| Sarwar | Pay the women their dowry as though it were a gift. However, if they allow you to keep a part of it as a favor to you, you may spend it with pleasure. |
| Khalifa | You shall give the women their due dowries, equitably. If they willingly forfeit anything, then you may accept it; it is rightfully yours. |
| Hilali/Khan | And give to the women (whom you marry) their Mahr (obligatory bridal money given by the husband to his wife at the time of marriage) with a good heart, but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm (as Allah has made it lawful). |
| H/K/Saheeh | And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease. |
| Malik | At the time of marriage, give the women their dowries willingly as an obligation; but if they, by their own free will, give up to you a portion of it then you may enjoy it with pleasure.[4] |
| QXP | Upon marriage, give women their marital gifts, a generous portion of your property, unless they forgo it voluntarily. In that case you are welcome to accept it as rightfully yours. |
| Maulana Ali | And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure. |
| Free Minds | And give the women their property willingly, and if they remit any of it to you of their own will, then you may take it with good feelings. |
| Qaribullah | Give women their dowries freely, but if they are pleased to offer you any of it, consume it good and smooth. |
| George Sale | And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage. |
| JM Rodwell | Give women their dowry freely; but if of themselves they give up aught thereof to you, then enjoy it as convenient, and profitable: And entrust not to the incapable the substance which God hath placed with you for their support; but maintain them therewith |
| Asad | And give unto women their marriage portions in the spirit of a gift; but if they, of their own accord, give up unto you aught thereof, then enjoy it with pleasure and good cheer. |
| 4:5 ولاتؤتوا السفهاء اموالكم التي جعل الله لكم قياما وارزقوهم فيها واكسوهم وقولوا لهم قولا معروفا | |
| Transliteration | Wala tu/too alssufahaa amwalakumu allatee jaAAala Allahu lakum qiyaman waorzuqoohum feeha waoksoohum waqooloo lahum qawlan maAAroofan |
| Literal | And do not give the ignorant/foolish your properties , which God made for you keeping/taking care of (maintenance), and provide for them in it and dress/clothe them and say to them a kind/good/known saying. |
| Yusuf Ali | To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. |
| Pickthal | Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them. |
| Arberry | But do not give to fools their property that God has assigned to you to manage; provide for them and clothe them out of it, and speak to them honourable words. |
| Shakir | And do not give away your property which Allah has made for you a (means of) support to the weak of understanding, and maintain them out of (the profits of) it, and clothe them and speak to them words of honest advice. |
| Sarwar | Do not give to people weak of understanding your property for which God has made you to supervise. Feed and clothe such people and speak to them in a reasonable way. |
| Khalifa | Do not give immature orphans the properties that GOD has entrusted with you as guardians. You shall provide for them therefrom, and clothe them, and treat them kindly. |
| Hilali/Khan | And give not unto the foolish your property which Allah has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice. |
| H/K/Saheeh | And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness. |
| Malik | Do not entrust your property which Allah has made a means of support for your family, to feebleminded people for investment in business, however, provide such people with food and clothing and speak to them nicely and give them good advice.[5] |
| QXP | Do not let the immature orphans manage their property that Allah has entrusted with you as guardians, until they are able to make sound financial decisions. Feed and clothe them decently, take care of all their needs and interact with them kindly. |
| Maulana Ali | And make not over your property, which Allah has made a (means of) support for you, to the weak of understanding, and maintain them out of it, and clothe them and give them a good education. |
| Free Minds | And do not give the immature ones their money that God has entrusted to you, and spend on them from it and clothe them, and speak to them in goodness. |
| Qaribullah | Do not give the (orphaned) fools your wealth with which Allah has entrusted you for (their) support, and provide for them and clothe them from it, and speak to them with kind words. |
| George Sale | And give not unto those who are weak of understanding, the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them. |
| JM Rodwell | And make trial of orphans until they reach the age of marriage; and if ye perceive in them a sound judgment, then hand over their substance to them; but consume ye it not wastefully, or by hastily entrusting it to them; |
| Asad | And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for [their] support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way. |
| 4:6 وابتلوا اليتامى حتى اذا بلغوا النكاح فان انستم منهم رشدا فادفعوا اليهم اموالهم ولاتاكلوها اسرافا وبدارا ان يكبروا ومن كان غنيا فليستعفف ومن كان فقيرا فلياكل بالمعروف فاذا دفعتم اليهم اموالهم فاشهدوا عليهم وكفى بالله حسيبا | |
| Transliteration | Waibtaloo alyatama hatta itha balaghoo alnnikaha fa-in anastum minhum rushdan faidfaAAoo ilayhim amwalahum wala ta/kulooha israfan wabidaran an yakbaroo waman kana ghaniyyan falyastaAAfif waman kana faqeeran falya/kul bialmaAAroofi fa-itha dafaAAtum ilayhim amwalahum faashhidoo AAalayhim wakafa biAllahi haseeban |
| Literal | And test the orphans until when they reached the marriage, so if you perceived from them correct guidance , so pay to them their properties/possessions and do not eat it excess of the limit/extravagance hastening that they become old, and who was/is rich, so he should refrain/restrict (E) and who was/is poor, so he should eat with the kindness , so if you paid to them their properties/possessions, so call a witness on them and (it is) enough with God counting/calculating. |
| Yusuf Ali | Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account. |
| Pickthal | Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner. |
| Arberry | Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property; consume it not wastefully and hastily ere they are grown. If any man is rich, let him be abstinent; if poor, let him consume in reason. And when you deliver to them their property, take witnesses over them; God suffices for a reckoner. |
| Shakir | And test the orphans until they attain puberty; then if you find in them maturity of intellect, make over to them their property, and do not consume it extravagantly and hastily, lest they attain to full age; and whoever is rich, let him abstain altogether, and whoever is poor, let him eat reasonably; then when you make over to them their property, call witnesses in their presence; and Allah is enough as a Reckoner. |
| Sarwar | Before returning orphan's property to them, make sure that they have reached maturity. Do not consume their property wastefully until such a time. The rich (guardian) should not take any of his ward's property. However, a poor (guardian) may use a reasonable portion. When you return their property, make sure you have witness. God is a perfect in taking accounts. |
| Khalifa | You shall test the orphans when they reach puberty. As soon as you find them mature enough, give them their property. Do not consume it extravagantly in a hurry, before they grow up. The rich guardian shall not charge any wage, but the poor guardian may charge equitably. When you give them their properties, you shall have witnesses. GOD suffices as Reckoner. |
| Hilali/Khan | And try orphans (as regards their intelligence) until they reach the age of marriage; if then you find sound judgement in them, release their property to them, but consume it not wastefully, and hastily fearing that they should grow up, and whoever amongst guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take witness in their presence; and Allah is AllSufficient in taking account. |
| H/K/Saheeh | And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant. |
| Malik | Observe the orphans through testing their abilities until they reach the age of marriage, then if you find them capable of sound judgment, hand over to them their property; and do not consume it wastefully in haste lest they grow up to demand it. If the guardian is well-off, he should not take compensation from the orphan's property, but if he is poor let him take a just and reasonable remuneration. When you hand over their property to them, call in some witnesses; even though Allah is sufficient in taking the accountability.[6] |
| QXP | Train and educate the orphans well. When they reach the age of marriage, and attain sound judgment, release their property to them. The marriageable age shall mean attainment of physical and mental maturity when one can legally make a solemn contract (4:21). Do not consume their property or let it be wasted. Nor hastily spend it fearing that they will come of age. If the guardian is well off, let him claim no compensation for the management of the property. But, if he is poor he may have a just and reasonable amount. When you are releasing the property to the orphans be sure to take witnesses. Remember that Allah is Competent in taking account. |
| Maulana Ali | And test the orphans until they reach the age of marriage. Then if you find in them maturity of intellect, make over to them their property, and consume it not extravagantly and hastily against their growing up. And whoever is rich, let him abstain, and whoever is poor let him consume reasonably. And when you make over to them their property, call witnesses in their presence. And Allah is enough as a Reckoner. |
| Free Minds | And test the orphans until they reach the age of marriage, then if you determine in them sound judgment, then give them their wealth, and do not deliberately consume it wastefully or quickly before they grow up. And whoever is rich, then let him not claim anything, and if he is poor then let him consume only in goodness. If you give to them their wealth, then make a witness for them, and God is enough for Reckoning. |
| Qaribullah | And test the orphans until they reach (the age of) marriage. If you perceive in them right judgment, hand over to them their wealth, and do not consume it wastefully, nor hastily before they are grown. And whosoever is rich let him abstain, if poor, let him consume with kindness. When you hand over to them their wealth, take witness over them; it is sufficient that Allah is the Reckoner. |
| George Sale | And examine the orphans until they attain the age of marriage: But if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily, because they grow up. Let him who is rich abstain entirely from the orphans estates; and let him who is poor take thereof according to what shall be reasonable. And when ye deliver their substance unto them, call witnesses thereof in their presence: God taketh sufficient account of your actions. |
| JM Rodwell | Because they are growing up. And let the rich guardian not even touch it; and let him who is poor use it for his support (eat of it) with discretion. And when ye make over their substance to them, then take witnesses in their presence: God also maketh a su |
| Asad | And test the orphans [in your charge] until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely [from his ward's property]; and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf - although none can take count as God doess. |
| 4:7 للرجال نصيب مما ترك الوالدان والاقربون وللنساء نصيب مما ترك الوالدان والاقربون مما قل منه او كثر نصيبا مفروضا | |
| Transliteration | Lilrrijali naseebun mimma taraka alwalidani waal-aqraboona walilnnisa-i naseebun mimma taraka alwalidani waal-aqraboona mimma qalla minhu aw kathura naseeban mafroodan |
| Literal | To the men a share from what the parents and the nearest/relations left, and to the women a share from what the parents and the nearest/relations left, from what lessened from it or increased , a share specified/stipulated. |
| Yusuf Ali | From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share. |
| Pickthal | Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share. |
| Arberry | To the men a share of what parents and kinsmen leave, and to the women a share of what parents and kinsmen leave, whether it be little or much, a share apportioned; |
| Shakir | Men shall have a portion of what the parents and the near relatives leave, and women shall have a portion of what the parents and the near relatives leave, whether there is little or much of it; a stated portion. |
| Sarwar | Male and female are entitled to their legal share in the legacy of their parents and relatives, whether it be small or large. |
| Khalifa | The men get a share of what the parents and the relatives leave behind. The women too shall get a share of what the parents and relatives leave behind. Whether it is a small or a large inheritance, (the women must get) a definite share. |
| Hilali/Khan | There is a share for men and a share for women from what is left by parents and those nearest related, whether, the property be small or large - a legal share. |
| H/K/Saheeh | For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much an obligatory share. |
| Malik | Men will have a share in what their parents and their near relatives leave; and women will have a share in what their parents and their near relatives leave: whether it be a little or much, they shall be legally entitled to their shares.[7] |
| QXP | Men get a share of what the parents and near relatives leave behind. Women get a share of what the parents and near relatives leave behind. Women have the right to own property (4:12). Whether the inheritance is small or large, these shares have been ordained as a duty. |
| Maulana Ali | For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave whether it be little or much -- an appointed share. |
| Free Minds | For the men is a portion from what the parents and the relatives left behind, and for the women is a portion from what the parents and relatives left behind, be it little or much; a forced portion. |
| Qaribullah | Men shall have a share in what their parents and kinsmen leave, and women shall have a share in what their parents and kinsmen leave, whether it is little or abundant, it is an obligated share. |
| George Sale | Men ought to have a part of what their parents and kindred leave behind them when they die: And women also ought to have a part of what their parents and kindred leave, whether it be little, or whether it be much; a determinate part is due to them. |
| JM Rodwell | Men ought to have a part of what their parents and kindred leave; and women a part of what their parents and kindred leave: whether it be little or much, let them have a stated portion. |
| Asad | MEN SHALL have a share in what parents and kinsfolk leave behind, and women shall have a share in what parents and kinsfolk leave behind, whether it be little or much - a share ordained [by God]. |
| 4:8 واذا حضر القسمة اولوا القربى واليتامى والمساكين فارزقوهم منه وقولوا لهم قولا معروفا | |
| Transliteration | Wa-itha hadara alqismata oloo alqurba waalyatama waalmasakeenu faorzuqoohum minhu waqooloo lahum qawlan maAAroofan |
| Literal | And if of the relations, and the orphans, and the poorest of poor/poor oppressed attended the apportionment/division, so provide for them from it, and say to them a saying (that is) kind/good. |
| Yusuf Ali | But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice. |
| Pickthal | And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them. |
| Arberry | and when the division is attended by kinsmen and orphans and the poor, make provision for them out of it, and speak to them honourable words. |
| Shakir | And when there are present at the division the relatives and the orphans and the needy, give them (something) out of it and speak to them kind words. |
| Sarwar | If relatives, orphans or destitute people, are present at the distribution of the legacy, give them something and speak kindly to them. |
| Khalifa | During distribution of the inheritances, if relatives, orphans, and needy persons are present, you shall give them therefrom, and treat them kindly. |
| Hilali/Khan | And when the relatives and the orphans and AlMasakin (the poor) are present at the time of division, give them out of the property, and speak to them words of kindness and justice. |
| H/K/Saheeh | And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness. |
| Malik | If the relatives, orphans or needy are present at the time of the division of an inheritance, give them something out of it, and speak to them kind words.[8] |
| QXP | If at the time of distribution of the inheritance, relatives, orphans, and the needy are present, give them from it and treat them kindly. |
| Maulana Ali | And when relatives and the orphans and the needy are present at the division, give them out of it and speak to them kind words. |
| Free Minds | And if the distribution is attended by the relatives and the orphans and the needy, then you shall give them part of it and say to them a kind saying. |
| Qaribullah | If relatives, orphans, or the needy are present at the division (of the inheritance), provide for them out of it, and speak to them in kind words. |
| George Sale | And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them. |
| JM Rodwell | And when they who are of kin are present at the division, and the orphans and the poor, let them too have a share; and speak to them with kindly speech. |
| Asad | And when [other] near of kin and orphans and needy persons are present at the distribution [of inheritance], give them something thereof for their sustenance, and speak unto them in a kindly way. |
| 4:9 وليخش الذين لو تركوا من خلفهم ذرية ضعافا خافوا عليهم فليتقوا الله وليقولوا قولا سديدا | |
| Transliteration | Walyakhsha allatheena law tarakoo min khalfihim thurriyyatan diAAafan khafoo AAalayhim falyattaqoo Allaha walyaqooloo qawlan sadeedan |
| Literal | And those who, if they left from behind them weak descendants should fear, fear on them, and so they fear and obey (E) God, and they should say an accurate/truthful saying . |
| Yusuf Ali | Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort). |
| Pickthal | And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly. |
| Arberry | And let those fear who, if they left behind them weak seed, would be afraid on their account, and let them fear God, and speak words hitting the mark. |
| Shakir | And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of (their duty to) Allah, and let them speak right words. |
| Sarwar | Those who are concerned about the welfare of their own children after their death, should have fear of God (when dealing with the orphans) and guide them properly. |
| Khalifa | Those who are concerned about their own children, in case they leave them behind, shall observe GOD and be equitable. |
| Hilali/Khan | And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So let them fear Allah and speak right words. |
| H/K/Saheeh | And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate justice. |
| Malik | Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they were to leave a helpless family behind: they should, therefore, fear Allah and speak for justice.[9] |
| QXP | The distribution of inheritance must be done responsibly and according to Law. Treat others, as you would like to be treated. You will never want injustice to be done to your children, if you leave them behind. In matters such as these, speak clearly and straight to the point. |
| Maulana Ali | And let those fear who, should they leave behind them weakly off-spring, would fear on their account; so let them observe their duty to Allah and let them speak right words. |
| Free Minds | And what if it was them who had left behind them a weak progeny, would they not be concerned for them? Let them revere God and let them say what is appropriate. |
| Qaribullah | And let them fear, who, if they themselves left behind weak offspring, would be afraid for them, and let them fear Allah and speak exactly. |
| George Sale | And let those fear to abuse orphans, who if they leave behind them a weak off-spring, are sollicitous for them: let them therefore fear God, and speak that which is convenient. |
| JM Rodwell | And let those be afraid to wrong the orphans, who, should they leave behind them weakly offspring, would be solicitous on their account. Let them, therefore, fear God, and let them propose what is right. |
| Asad | And let them stand in awe [of God], those [legal heirs] - who, if they [themselves] had to leave behind weak offspring, would feel fear on their account - and let them remain conscious of God, and let them speak [to the poor] in a just manner. |
| 4:10 ان الذين ياكلون اموال اليتامى ظلما انما ياكلون في بطونهم نارا وسيصلون سعيرا | |
| Transliteration | Inna allatheena ya/kuloona amwala alyatama thulman innama ya/kuloona fee butoonihim naran wasayaslawna saAAeeran |
| Literal | That those who eat the orphans' properties/possessions unjustly/oppressively, but they eat in their bellies a fire, and they will roast/suffer/burn (from) blazing/inflaming (fire). |
| Yusuf Ali | Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire! |
| Pickthal | Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame. |
| Arberry | Those who devour the property of orphans unjustly, devour Fire in their bellies, and shall assuredly roast in a Blaze. |
| Shakir | (As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire. |
| Sarwar | Those who wrongfully consume the property of orphans are, in fact, consuming fire in their bellies and they will suffer the blazing fire. |
| Khalifa | Those who consume the orphans' properties unjustly, eat fire into their bellies, and will suffer in Hell. |
| Hilali/Khan | Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire! |
| H/K/Saheeh | Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze. |
| Malik | In fact, those who misappropriate the property of orphans unjustly, swallow but fire into their bellies; they will soon be cast into the blazing fire![10] |
| QXP | Those, who unjustly consume the wealth of orphans, are filling their bellies with fire and will be exposed to burning Flame. |
| Maulana Ali | Those who swallow the property of the orphans unjustly, they swallow only fire into their bellies. And they will burn in blazing fire. |
| Free Minds | Those who consume the money of the orphans illicitly, in fact they are consuming fire in their bellies, and they will endure the Blaze. |
| Qaribullah | Those who consume the wealth of orphans wrongfully, only consume fire in their bellies, and they shall roast in the Blaze. |
| George Sale | Surely they who devour the possessions of orphans unjustly, shall swallow down nothing but fire into their bellies, and shall broil in raging flames. |
| JM Rodwell | Verily they who swallow the substance of the orphan wrongfully, shall swallow down only fire into their bellies, and shall burn in the flame! |
| Asad | Behold, those who sinfully devour the possessions of orphans but fill their bellies with fire: for [in the life to come] they will have to endure a blazing flame! |
| 4:11 يوصيكم الله في اولادكم للذكر مثل حظ الانثيين فان كن نساء فوق اثنتين فلهن ثلثا ماترك وان كانت واحدة فلها النصف ولابويه لكل واحد منهما السدس مما ترك ان كان له ولد فان لم يكن له ولد وورثه ابواه فلامه الثلث فان كان له اخوة فلامه السدس من بعد وصية يوصي بها او دين اباؤكم وابناؤكم لاتدرون ايهم اقرب لكم نفعا فريضة من الله ان الله كان عليما حكيما | |
| Transliteration | Yooseekumu Allahu fee awladikum lilththakari mithlu haththi alonthayayni fa-in kunna nisaan fawqa ithnatayni falahunna thulutha ma taraka wa-in kanat wahidatan falaha alnnisfu wali-abawayhi likulli wahidin minhuma alssudusu mimma taraka in kana lahu waladun fa-in lam yakun lahu waladun wawarithahu abawahu fali-ommihi alththuluthu fa-in kana lahu ikhwatun fali-ommihi alssudusu min baAAdi wasiyyatin yoosee biha aw daynin abaokum waabnaokum la tadroona ayyuhum aqrabu lakum nafAAan fareedatan mina Allahi inna Allaha kana AAaleeman hakeeman |
| Literal | God directs/commands/recommends you in your children, to the male equal (the) fortune (share of) the two females, so if they are/were women more/over two, so for them (F) two thirds (from) what he left, and if she was one, so for her the half and to his parents, to each one from them (B) the sixth from what he left,if for him was a child (son), so if (there) was not for him a child (son), and his parents inherited him, so to his mother the third, so if brothers were for him, so to his mother the sixth, from after a bequest/will he bequeaths with it or a debt; your (P) fathers and your (P) sons, you (P) do not know, which of them (is) closer to you (P) (in) benefit/usefulness, a religious duty/command from God, that God was/is knowledgeable, wise/judicious. |
| Yusuf Ali | Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah; and Allah is All-knowing, Al-wise. |
| Pickthal | Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise. |
| Arberry | God charges you, concerning your children: to the male the like of the portion of two females, and if they be women above two, then for them two-thirds of what he leaves, but if she be one then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has children; but if he has no children, and his heirs are his parents, a third to his mother, or, if he has brothers, to his mother a sixth, after any bequest he may bequeath, or any debt. Your fathers and your sons -- you know not which out of them is nearer in profit to you. So God apportions; surely God is All-knowing, All-wise. |
| Shakir | Allah enjoins you concerning your children: The male shall have the equal of the portion of two females; then if they are more than two females, they shall have two-thirds of what the deceased has left, and if there is one, she shall have the half; and as for his parents, each of them shall have the sixth of what he has left if he has a child, but if he has no child and (only) his two parents inherit him, then his mother shall have the third; but if he has brothers, then his mother shall have the sixth after (the payment of) a bequest he may have bequeathed or a debt; your parents and your children, you know not which of them is the nearer to you in usefulness; this is an ordinance from Allah: Surely Allah is Knowing, Wise. |
| Sarwar | This is a commandment from your Lord: After the payment of debts or anything bequeathed, let the male inherit twice as much as the female. If there are more than two girls, they will have two-thirds of the legacy. If there is only one girl, she will inherit half of the legacy. Parents of the deceased will each inherit one-sixth of the legacy, if the deceased has a surviving child, however, if no children survive the deceased, and the heirs are the parents, the mother will receive one-third of the legacy. The mother will receive one-sixth of the legacy if the deceased has more than one surviving brother. These are the decreed shares according to the laws of God. Regardless of how you feel about your parents or children, you do not know which of them is more beneficial to you. God is All-knowing and All-wise. |
| Khalifa | GOD decrees a will for the benefit of your children; the male gets twice the share of the female. If the inheritors are only women, more than two, they get two-thirds of what is bequeathed. If only one daughter is left, she gets one-half. The parents of the deceased get one-sixth of the inheritance each, if the deceased has left any children. If he left no children, and his parents are the only inheritors, the mother gets one-third. If he has siblings, then the mother gets one-sixth. All this, after fulfilling any will the deceased has left, and after paying off all debts. When it comes to your parents and your children, you do not know which of them is really the best to you and the most beneficial. This is GOD's law. GOD is Omniscient, Most Wise. |
| Hilali/Khan | Allah commands you as regards your childrens (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allah. And Allah is Ever AllKnower, AllWise. |
| H/K/Saheeh | Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise. |
| Malik | In regard to inheritance Allah commands you concerning your children: that the share of a boy shall be twice that of a girl. In the case where there are more than two girls, their share will be two thirds of the estate; but if there is only one girl, her share will be one half of the estate. If the deceased left children behind, each of the parents shall get one sixth of the estate, but if the deceased left no children and the parents are the only heirs, the mother shall get one third of the estate, but if the deceased left brothers and sisters, then the mother will get one sixth of it. The distribution in all cases shall be after fulfilling the terms of the last will and the payment of debts. With regards to your parents and your children, you do not know who is more beneficial to you, therefore, Allah issued this ordinance. Surely Allah is the Knowledgeable, Wise.[11] |
| QXP | Preparing a will is a duty ordained (2:180). Allah decrees a will for the benefit of your children. (Since the sons have the responsibility to take care of the family, and daughters will be cared for by their husbands, or if unmarried, by other males in the family), sons get twice the share of daughters. If two, or more, daughters are the only inheritors, they get two-thirds. If only one daughter is left, she gets one-half. If the deceased has left any children, then parents get one-sixth each. If there are no children, and parents are the only heirs, the mother gets a third and the father gets two-thirds, since the male has the fiscal responsibility of the family. If the deceased has left brothers or sisters, the mother gets one-sixth and the father gets one third. Remember, this distribution shall take place after fulfilling the will if the deceased has left one, and after paying off all debts. As for your parents and your children, you know not which of them is more deserving of benefit from you. Such is the Ordinance from Allah. Verily, Allah is Omniscient, Wise. |
| Maulana Ali | Allah enjoins you concerning your children: for the male is the equal of the portion of two females; but if there be more than two females, two-thirds of what the deceased leaves is theirs; and if there be one, for her is the half. And as for his parents, for each of them is the sixth of what he leaves, if he has a child; but if he has no child and (only) his two parents inherit him, for his mother is the third; but if he has brothers, for his mother is the sixth, after (payment of) a bequest he may have bequeathed or a debt. Your parents and your children, you know not which of them is the nearer of you in benefit. This is an ordinance from Allah. Allah is surely ever Knowing, Wise. |
| Free Minds | God directs you regarding the inheritance of your children: "To the male shall be as that given to two females. If they are only females and more than two, then they will have two thirds of what is inherited. And if there is only one female, then she will have one half, and to his parents each one of them one sixth of what is inherited if he has children. If he has no children and his parents are the heirs, then to his mother is one third; if he has siblings then to his mother is one sixth. All after a will is carried through or a debt. Your parents and your children, you do not know which is closer to you in benefit, a directive from God, God is Knowledgeable, Wise." |
| Qaribullah | Allah charges you concerning your children, for a male like the share of two females. If they are women, above two, they shall have two thirds of what he left, but if she is one, then to her a half. While for his parents, to each one of the two a sixth of what he left, if he has a child. But if he has no child and his heirs are his parents, his mother shall have a third. If he has siblings, to his mother a sixth after any bequest he had bequeathed, or any debt. Your fathers and your children, you do not know which of them is nearer in benefit to you. This is an obligation from Allah. Surely, Allah is the Knower, the Wise. |
| George Sale | God hath thus commanded you concerning your children. A male shall have as much as the share of two females: But if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave; and if there be but one, she shall have the half. And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child: But if he have no child, and his parents be his heirs, then his mother shall have the third part. And if he have brethren, his mother shall have a sixth part, after the legacies which he shall bequeath, and his debts be paid. Ye know not whether your patents or your children be of greater use unto you. This is an ordinance from God, and God is knowing and wise. |
| JM Rodwell | With regard to your children, God commandeth you to give the male the portion of two females; and if they be females more than two, then they shall have two-thirds of that which their father hath left: but if she be an only daughter, she shall have the hal |
| Asad | CONCERNING [the inheritance of] your children, God enjoins [this] upon you: The male shall have the equal of two females' share; but if there are more than two females, they shall have two-thirds of what [their parents] leave behind; and if there is only one daughter, she shall have one-half thereof. And as for the parents [of the deceased], each of them shall have one-sixth of what he leaves behind, in the event of his having [left] a child; but if he has left no child and his parents are his [only] heirs, then his mother shall have one-third; and if he has brothers and sisters, then his mother shall have one-sixth after [the deduction of] any bequest he may have made, or any debt [he may have incurred]. As for your parents and your children - you know not which of them is more deserrving of benefit from you: [therefore this] ordinance from God. Verily, God is all-knowing, wise. |
| 4:12 ولكم نصف ماترك ازواجكم ان لم يكن لهن ولد فان كان لهن ولد فلكم الربع مما تركن من بعد وصية يوصين بها او دين ولهن الربع مما تركتم ان لم يكن لكم ولد فان كان لكم ولد فلهن الثمن مما تركتم من بعد وصية توصون بها او دين وان كان رجل يورث كلالة او امراة وله اخ او اخت فلكل واحد منهما السدس فان كانوا اكثر من ذلك فهم شركاء في الثلث من بعد وصية يوصى بهااو دين غير مضار وصية من الله والله عليم حليم | |
| Transliteration | Walakum nisfu ma taraka azwajukum in lam yakun lahunna waladun fa-in kana lahunna waladun falakumu alrrubuAAu mimma tarakna min baAAdi wasiyyatin yooseena biha aw daynin walahunna alrrubuAAu mimma taraktum in lam yakun lakum waladun fa-in kana lakum waladun falahunna alththumunu mimma taraktum min baAAdi wasiyyatin toosoona biha aw daynin wa-in kana rajulun yoorathu kalalatan awi imraatun walahu akhun aw okhtun falikulli wahidin minhuma alssudusu fa-in kanoo akthara min thalika fahum shurakao fee alththuluthi min baAAdi wasiyyatin yoosa biha aw daynin ghayra mudarrin wasiyyatan mina Allahi waAllahu AAaleemun haleemun |
| Literal | And for you (P) half (of) what your (P) spouses/wives left, if (there) was/is not for them (F) a child, so if (there) was/is for them a child, so for you (P) the quarter from what they (F) left from after a bequest/will they (F) bequeath/direct with it or a debt, and for them (F) the quarter from what you (P) left, if (there) was not for you (P) a child, so if (there) was for you (P) a child, so for them (F) the eighth from what you (P) left from after a bequest/will you (P) bequeath/direct with it or a debt, and if (he) was/is a man to be inherited without a child or father or a woman (wife), and for him (is) a brother, or a sister, so for each one from them (B) the sixth, so if they were more than that, so they are partners in the third, from after a bequest/will is bequeathed/directed with it or a debt not harming, (a) direction/command from God, and God (is) knowledgeable clement. (NOTICE THAT SOME TRANSLATIONS MISTRANSLATED THE TERM IN THE PRECEDING VERSE BY OMITTING WIVES IN THE DEFINITION) |
| Yusuf Ali | In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah; and Allah is All-knowing, Most Forbearing. |
| Pickthal | And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother's side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent. |
| Arberry | And for you a half of what your wives leave, if they have no children; but if they have children, then for you of what they leave a fourth, after any bequest they may bequeath, or any debt. And for them a fourth of what you leave, if you have no children; but if you have children, then for them of what you leave an eighth, after any bequest you may bequeath, or any debt. If a man or a woman have no heir direct, but have a brother or a sister, to each of the two a sixth; but if they are more numerous than that, they share equally a third, after any bequest he may bequeath, or any debt not prejudicial; a charge from God. God is All-knowing, All-clement. |
| Shakir | And you shall have half of what your wives leave if they have no child, but if they have a child, then you shall have a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and they shall have the fourth of what you leave if you have no child, but if you have a child then they shall have the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt; and if a man or a woman leaves property to be inherited by neither parents nor offspring, and he (or she) has a brother or a sister, then each of them two shall have the sixth, but if they are more than that, they shall be sharers in the third after (payment of) any bequest that may have been bequeathed or a debt that does not harm (others); this is an ordinance from Allah: and Allah is Knowing, Forbearing. |
| Sarwar | If your wives die without any surviving children, you will inherit half of their legacy. If they have children, you will inherit one-fourth of their legacy after the debts and things bequeathed have been excluded from the legacy. After the payment of debts and things bequeathed have been excluded from the legacy, your wives will inherit one-fourth of your legacy if you have no surviving children. If you leave a child, they will inherit one eighth of your legacy. If the deceased, either male or female, has no surviving heirs such as parents or children but has a brother or a sister, the brother or sister will each inherit one-sixth of the legacy. If there are more than just a brother or a sister, they will share one-third of the legacy. This is after the payment of any debts and things bequeathed have been excluded from the legacy, so that no one will be caused to suffer any loss. It is a guide from God, the All-knowing and Forbearing. |
| Khalifa | You get half of what your wives leave behind, if they had no children. If they had children, you get one-fourth of what they leave. All this, after fulfilling any will they had left, and after paying off all debts. They get one-fourth of what you leave behind, if you had no children. If you had children, they get one-eighth of what you bequeath. All this, after fulfilling any will you had left, and after paying off all debts. If the deceased man or woman was a loner, and leaves two siblings, male or female, each of them gets one-sixth of the inheritance. If there are more siblings, then they equally share one-third of the inheritance. All this, after fulfilling any will, and after paying off all debts, so that no one is hurt. This is a will decreed by GOD. GOD is Omniscient, Clement. |
| Hilali/Khan | In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of lagacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allah; and Allah is Ever AllKnowing, MostForbearing. |
| H/K/Saheeh | And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing. |
| Malik | You shall inherit one half of your wives' estate if they leave no child, but if they leave behind a child then you will get one fourth of their estate, after fulfilling the terms of their last will and the payment of debts. Your wives shall inherit one fourth if you leave no child behind you; but if you leave a child, then they shall get one-eighth of your estate; after fulfilling the terms of your last will and the payment of debts. If a man or a woman leaves neither ascendant nor descendants but has left a brother or a sister, they shall each inherit one sixth, but if they are more than two, they shall share one third of the estate; after fulfilling the terms of the last will and the payment of debts, without prejudice to the rights of the heirs. Thus is the commandment of Allah. Allah is Knowledgeable, Forbearing.[12] |
| QXP | Additionally: If a couple had no children, the husband gets half of what the wife leaves behind. If they had children, the husband gets one-fourth. If they had no children, then the wives get one-fourth of what the husband leaves behind. If they had children then the wife gets one-eighth. If a man or a woman, whose inheritance is in question, was a loner, in the sense of leaving behind no ascendants or descendants, but leaves behind a sister and a brother, each of them gets one-sixth of the inheritance. If there are more than two siblings, they equally share one-third of the inheritance. For a deceased who has no living parents, see (4:176), (4:177) The above applies after fully satisfying the will, and after paying of all debts, so that no one's rights are infringed upon. This is the Will decreed by Allah who is All-Knowing, Clement. |
| Maulana Ali | And yours is half of what your wives leave if they have no child; but if they have a child, your share is a fourth of what they leave after (payment of) any bequest they may have bequeathed or a debt; and theirs is the fourth of what you leave if you have no child, but if you have a child, their share is the eighth of what you leave after (payment of) a bequest you may have bequeathed or a debt. And if a man or a woman, having no children leaves property to be inherited and he (or she) has a brother or a sister, then for each of them is the sixth; but if they are more than that they shall be sharers in the third after (payment of) a bequest that may have been bequeathed or a debt not injuring (others). This is an ordinance from Allah: and Allah is Knowing, Forbearing. |
| Free Minds | And for you is half of what your wives leave behind if they have no children; but if they have a child then to you is one quarter of what they leave behind. All after a will is carried through or a debt. And to them is one quarter of what you leave behind if you have no child; but if you have a child then to them is one eighth of what you leave behind. All after a will is carried through or a debt. And if a man or a woman has no one, but has a brother or sister, then to each one of them is one sixth, but if they are more than this then they are to share in one third. All after a will is carried through or a debt, which does not cause harm. A directive from God, and God is Knowledgeable, Compassionate. |
| Qaribullah | For you half of what your wives leave if they have no child. If they have a child, a quarter of what they leave shall be yours after any bequest she had bequeathed, or any debt. And for them (the females) they shall inherit one quarter of what you leave if you have no child. If you have a child, they shall inherit one eighth, after any bequest you had bequeathed, or any debt. If a man or a woman have no direct heirs, but have a brother or a sister, to each of the two a sixth. If they are more than that, they shall equally share the third, after any bequest that he had bequeathed or any debt without harm. This is an obligation from Allah. He is the Knower, the Clement. |
| George Sale | Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman's substance be inherited by a distant relation, and he or she have a brother or sister; each of them two shall have a sixth part of the estate. But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts, without prejudice to the heirs. This is an ordinance from God: And God is knowing and gracious. |
| JM Rodwell | Half of what your wives leave shall be your's, if they have no issue; but if they have issue, then a fourth of what they leave shall be your's, after paying the bequests they shall bequeath, and debts. And your wives shall have a fourth part of what ye lea |
| Asad | And you shall inherit one-half of what your wives leave behind, provided they have left no child; but if they have left a child, then you shall have one-quarter of what they leave behind, after [the deduction of] any bequest they may have made, or any debt [they may have incurred]. And your widows shall have one-quarter of what you leave behind, provided you have left no child; but if you have left a child, then they shall have one-eighth of what you leave behind, after [the deduction of] any bequest you may have made, or any debt [you may have incurred]. And if a man or a woman has no heir in the direct line, but has a brother or a sister, then each of these two shall inherit one-sixth; but if there are more than two, then they shall share in one-third [of the inheritance], after [the deduction of] any bequest that may have been made, or any debt [that may have been incurred], neither of which having been intended to harm [the heirs]. [This is] an injunction from God: and God is all-knowing, forbearing. |
| 4:13 تلك حدود الله ومن يطع الله ورسوله يدخله جنات تجري من تحتها الانهار خالدين فيها وذلك الفوز العظيم | |
| Transliteration | Tilka hudoodu Allahi waman yutiAAi Allaha warasoolahu yudkhilhu jannatin tajree min tahtiha al-anharu khalideena feeha wathalika alfawzu alAAatheemu |
| Literal | Those are God's limits/boundaries and who obeys God and His messenger, He makes him to enter treed gardens, the rivers flow from beneath it, immortally in it, and that (is) the great, the success/triumph . |
| Yusuf Ali | Those are limits set by Allah: those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement. |
| Pickthal | These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success. |
| Arberry | Those are God's bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph. |
| Shakir | These are Allah's limits, and whoever obeys Allah and His Messenger, He will cause him to enter gardens beneath which rivers flow, to abide in them; and this is the great achievement. |
| Sarwar | These are the laws of God. Whoever obeys God and His Messenger will be admitted to the gardens wherein streams flow and wherein they will live forever. This is the greatest triumph. |
| Khalifa | These are GOD's laws. Those who obey GOD and His messenger, He will admit them into gardens with flowing streams, wherein they abide forever. This is the greatest triumph. |
| Hilali/Khan | These are the limits (set by) Allah (or ordainments as regards laws of inheritance), and whosoever obeys Allah and His Messenger (Muhammad SAW) will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and that will be the great success. |
| H/K/Saheeh | These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment. |
| Malik | These are the limits set by Allah: those who obey Allah and His Messenger will be admitted to paradise, in which rivers flow, to live therein forever, and that is the Great Achievement.[13] |
| QXP | Protection of life, honor and property is the springboard of a vibrant social order. It is the pre-requisite for freedom, equality and character building to the point of self-actualization (4:24), (5:32), (13:24), (17:32), (38:52), (69:21), (89:27). Allah has drawn Boundaries of Law to help you safeguard this crucial pre-requisite. Those who refrain from trespassing these Boundaries are the ones who have obeyed the Divine System established by the Messenger. They shall be admitted to the everlasting Promised Garden that has all the aesthetic elegance that the human mind could ever imagine. That is the Supreme Success. |
| Maulana Ali | These are Allah’s limits. And whoever obeys Allah and His Messenger, He will admit him to Gardens wherein flow rivers, to abide in them. And this is the great achievement. |
| Free Minds | These are God's limits, and whoever obeys God and His messenger, He will admit him to gardens with rivers flowing beneath, eternally abiding therein. This is the greatest victory. |
| Qaribullah | Such are the Bounds of Allah. He who obeys Allah and His Messenger, He will admit him to Gardens underneath which rivers flow. That is a great wining. |
| George Sale | These are the statutes of God. And whoso obeyeth God and his Apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein for ever; and this shall be great happiness. |
| JM Rodwell | These are the precepts of God; and whoso obeyeth God and his prophet, him shall God bring into gardens beneath whose shades the rivers flow, therein to abide for ever: and this, the great blessedness! |
| Asad | These are the bounds set by God. And whoever pays heed unto God and His Apostle, him will He bring into gardens through which running waters flow, therein to abide: and this is a triumph supreme. |
| 4:14 ومن يعص الله ورسوله ويتعد حدوده يدخله نارا خالدا فيها وله عذاب مهين | |
| Transliteration | Waman yaAAsi Allaha warasoolahu wayataAAadda hudoodahu yudkhilhu naran khalidan feeha walahu AAathabun muheenun |
| Literal | And who disobeys God and His messenger and transgresses His limits/boundaries, He makes him enter a fire immortally/eternally in it, and to him (is) a despised torture. |
| Yusuf Ali | But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment. |
| Pickthal | And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom. |
| Arberry | But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement. |
| Shakir | And whoever disobeys Allah and His Messenger and goes beyond His limits, He will cause him to enter fire to abide in it, and he shall have an abasing chastisement. |
| Sarwar | Whoever disobeys God and His Messenger and breaks His rules will be admitted to the fire wherein they will live forever, suffering a humiliating torment. |
| Khalifa | As for the one who disobeys GOD and His messenger, and transgresses His laws, He will admit him into Hell, wherein he abides forever. He has incurred a shameful retribution. |
| Hilali/Khan | And whosoever disobeys Allah and His Messenger (Muhammad SAW), and transgresses His limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment. |
| H/K/Saheeh | And whoever disobeys Allah and His Messenger and transgresses His limits He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment. |
| Malik | But the ones who disobey Allah and His Messenger and transgress His limits will be cast to Hellfire to live therein forever, and they shall have a humiliating punishment.[14] |
| QXP | Conversely, those who disobey Allah and the Messenger by going against the Divine System established by the Messenger, trespass the Boundaries of the Divine Law and they will be admitted into an everlasting Fire of humiliation and regret. |
| Maulana Ali | And whoever disobeys Allah and His Messenger and goes beyond His limits, He will make him enter fire to abide in it, and for him is an abasing chastisement. |
| Free Minds | And whoever disobeys God and His messenger, and transgresses His limits, He will admit him to a Fire in which he abides eternally, and he will have a humiliating retribution. |
| Qaribullah | And he who disobeys Allah and His Messenger and transgresses His Bounds, He will admit him to a Fire and shall live in it for ever. For him, there is a humiliating punishment. |
| George Sale | But whoso disobeyeth God, and his Apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein for ever, and he shall suffer a shameful punishment. |
| JM Rodwell | And whoso shall rebel against God and his apostle, and shall break His bounds, him shall God place in the fire to abide therein for ever; and his shall be a shameful torment. |
| Asad | And whoever rebels against God and His Apostle and transgresses His bounds, him will He commit unto fire, therein to abide; and shameful suffering awaits him. |
| 4:15 واللاتي ياتين الفاحشة من نسائكم فاستشهدوا عليهن اربعة منكم فان شهدوا فامسكوهن في البيوت حتى يتوفاهن الموت او يجعل الله لهن سبيلا | |
| Transliteration | Waallatee ya/teena alfahishata min nisa-ikum faistashhidoo AAalayhinna arbaAAatan minkum fa-in shahidoo faamsikoohunna fee albuyooti hatta yatawaffahunna almawtu aw yajAAala Allahu lahunna sabeelan |
| Literal | And those who came/do/commit (F) with the enormous deed/atrocious deed/ugly deed/saying/adultery/fornication/homosexuality from your women, so call a witness on them (F), four from you, so if they witnessed , so hold them (F) in the houses/homes until the death makes them (F) die, or God makes/manipulates for them (F) a way/means. |
| Yusuf Ali | If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way. |
| Pickthal | As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation). |
| Arberry | Such of your women as commit indecency, call four of you to witness against them; and if they witness, then detain them in their houses until death takes them or God appoints for them a way. |
| Shakir | And as for those who are guilty of an indecency from among your women, call to witnesses against them four (witnesses) from among you; then if they bear witness confine them to the houses until death takes them away or Allah opens some way for them. |
| Sarwar | Those of your women who commit fornication, let four (Muslim) witness testify to their act. If there is sufficient testimony, confine them to their homes until they die, or until God provides a way for their freedom. |
| Khalifa | Those who commit adultery among your women, you must have four witnesses against them, from among you. If they do bear witness, then you shall keep such women in their homes until they die, or until GOD creates an exit for them. |
| Hilali/Khan | And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from amongst you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allah ordains for them some (other) way. |
| H/K/Saheeh | Those who commit unlawful sexual intercourse of your women bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way. |
| Malik | If any of your women are guilty of fornication, ask for four reliable witnesses from among yourselves against them; and if they testify and their guilt is proved, confine them to their houses until they die or Allah opens some other way out for them.[15] |
| QXP | Protection of honor and chastity for men and women, both, is the cornerstone of a virtuous society (17:32), (4:24). If any woman or a group of women spread sexual immorality or lewdness in the society, it is required that the appropriate court takes four honorable and reliable witnesses. If their testimony corroborates with other evidence (12:26), confine them to their houses, since immorality is as contagious as good conduct. This confinement would be for an indefinite period, unless such women seek the Way of Allah, such as repentance and amendment, or the singles among them get honorably married. |
| Maulana Ali | And as for those of your women who are guilty of an indecency, call to witness against them four (witnesses) from among you; so if they bear witness, confine them to the houses until death takes them away or Allah opens a way for them. |
| Free Minds | And the two women who commit lewdness, you shall bring four witnesses over them from amongst you; if they bear witness, then you shall restrict them in the homes until death takes them, or God makes for them a way out. |
| Qaribullah | If any of your women commit indecency, call in four witnesses from among yourselves against them, if they testify, confine them to their houses till death overtakes them or till Allah makes for them a way. |
| George Sale | If any of your women be guilty of whoredom, produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or God affordeth them a way to escape. |
| JM Rodwell | If any of your women be guilty of whoredom, then bring four witnesses against them from among yourselves; and if they bear witness to the fact, shut them up within their houses till death release them, or God make some way for them. |
| Asad | AND AS FOR those of your women who become guilty of immoral conduct, call upon four from among you who have witnessed their guilt; and if these bear witness thereto, confine the guilty women to their houses until death takes them away or God opens for them a way [through repentance]. |
| 4:16 واللذان ياتيانها منكم فاذوهما فان تابا واصلحا فاعرضوا عنهما ان الله كان توابا رحيما | |
| Transliteration | Waallathani ya/tiyaniha minkum faathoohuma fa-in taba waaslaha faaAAridoo AAanhuma inna Allaha kana tawwaban raheeman |
| Literal | And those who (B/M), they both come/do/commit it from you, so harm them (B), so if they (B) repented, and they (B) corrected, so turn away from them, that God was/is forgiving, merciful. |
| Yusuf Ali | If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful. |
| Pickthal | And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful. |
| Arberry | And when t |