سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 136
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَـٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَـٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْـَٔاخِرِ فَقَدْ ضَلَّ ضَلَـٰلًۢا بَعِيدًا ﴿136﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
O you who believe! Believe in Allâh, and His Messenger (Muhammad صلى الله عليه وسلم), and the Book (the Qur’ân) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him); and whosoever disbelieves in Allâh, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away.
Word by Word — Arabic, Transliteration & Meaning
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوٓا۟
āmanū
believe[d]
ءَامِنُوا۟
āminū
Believe
بِٱللَّهِ
bil-lahi
in Allah
وَرَسُولِهِۦ
warasūlihi
and His Messenger
وَٱلْكِتَـٰبِ
wal-kitābi
and the Book
ٱلَّذِى
alladhī
which
نَزَّلَ
nazzala
He revealed
عَلَىٰ
ʿalā
upon
رَسُولِهِۦ
rasūlihi
His Messenger
وَٱلْكِتَـٰبِ
wal-kitābi
and the Book
ٱلَّذِىٓ
alladhī
which
أَنزَلَ
anzala
He revealed
مِن
min
from
قَبْلُ ۚ
qablu
before
وَمَن
waman
And whoever
يَكْفُرْ
yakfur
disbelieves
بِٱللَّهِ
bil-lahi
in Allah
وَمَلَـٰٓئِكَتِهِۦ
wamalāikatihi
and His Angels
وَكُتُبِهِۦ
wakutubihi
and His Books
وَرُسُلِهِۦ
warusulihi
and His Messengers
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ
l-ākhiri
the Last
فَقَدْ
faqad
then surely
ضَلَّ
ḍalla
he (has) lost (the) way
ضَلَـٰلًۢا
ḍalālan
straying
بَعِيدًا
baʿīdan
far away
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
136. O you who believe! Believe sincerely in Allah, His Messenger, and the Book [181] which He has sent down upon His Messenger, as well as the Book which He sent down before [182]. And whoever denies Allah, His angels, His Books, His Messengers, and the Last Day [183], has indeed gone far astray.
[181]
The Levels of Faith:
In this verse, the word "faith" is used in two meanings or two different levels of faith. «اٰمنوا» means: O people who have already joined the community of believers. And "aamanu" means: bring faith with sincerity, true heart, firm resolve, and seriousness, and make your thinking, your actions, your attitude, your beliefs, your tastes, your character, your friendships and enmities, your aims, your struggles—in short, everything—conform to the creed in which you have believed. Only then will you be able to develop the quality of upholding justice.
[182] To believe in the book or books revealed before the Quran means to truly believe that those books were also revealed by Allah. It does not mean that all the content found in them today is entirely from Allah. In this verse, and similarly in many other verses, the five components of faith in the unseen are mentioned, which are: belief in Allah, His books, His messengers, His angels, and the Last Day—believing in them without having seen them, that is, having firm conviction in them. The sixth component of faith in the unseen is belief in destiny, meaning that all kinds of good and evil come from Allah alone, and this belief is also derived from numerous verses of the Quran, even though it is not mentioned in this verse.
[183]
The Levels of Disbelief:
Just as in the previous verse the word "faith" is used in two meanings, in this verse the word "disbelief" is also used in two meanings. One is to not join the community of Muslims at all and to deny all the aforementioned matters. The second is to verbally claim faith and join the Muslims, but the effects that this creed should have had on his nature are not present, nor does he try to mold his way of life according to the requirements of the Shariah. Such faith will be of no benefit, and this is utter misguidance.
[181]
The Levels of Faith:
In this verse, the word "faith" is used in two meanings or two different levels of faith. «اٰمنوا» means: O people who have already joined the community of believers. And "aamanu" means: bring faith with sincerity, true heart, firm resolve, and seriousness, and make your thinking, your actions, your attitude, your beliefs, your tastes, your character, your friendships and enmities, your aims, your struggles—in short, everything—conform to the creed in which you have believed. Only then will you be able to develop the quality of upholding justice.
[182] To believe in the book or books revealed before the Quran means to truly believe that those books were also revealed by Allah. It does not mean that all the content found in them today is entirely from Allah. In this verse, and similarly in many other verses, the five components of faith in the unseen are mentioned, which are: belief in Allah, His books, His messengers, His angels, and the Last Day—believing in them without having seen them, that is, having firm conviction in them. The sixth component of faith in the unseen is belief in destiny, meaning that all kinds of good and evil come from Allah alone, and this belief is also derived from numerous verses of the Quran, even though it is not mentioned in this verse.
[183]
The Levels of Disbelief:
Just as in the previous verse the word "faith" is used in two meanings, in this verse the word "disbelief" is also used in two meanings. One is to not join the community of Muslims at all and to deny all the aforementioned matters. The second is to verbally claim faith and join the Muslims, but the effects that this creed should have had on his nature are not present, nor does he try to mold his way of life according to the requirements of the Shariah. Such faith will be of no benefit, and this is utter misguidance.
