Sūrat al-Nisāʾ (Juzʾ 5)
سورۃ النساء (پارہ ۵)
Sūrat al-Nisāʾ (Continued) — Juzʾ 5 (Section: al-Muḥṣanāt)
Commentary on al-Nisāʾ 4:95 — The Virtue of the Mujāhidīn over Those Who Sit Back
Were it not that such errors also occur, the outward believers would indeed remain so in their appearance while carrying unbelief within. And some of those people become plain apostates. Among all these categories the most grievous case is that of the Muslim who remains behind when summoned to battle, staying idly at home. Allah declares:
لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ
Lā yastawī l-qāʿidūna min al-muʾminīna ghayru ulī l-ḍarari wa-l-mujāhidūna fī sabīli llāhi bi-amwālihim wa-anfusihim.
"Those of the believers who sit at home — save those who have a [genuine] injury — are not equal to those who strive in the path of Allah with their wealth and their lives." (al-Nisāʾ 4:95)
Verse-by-verse commentary:
Wa-l-mujāhidūna fī sabīli llāh — and those who strive in the way of Allah, fighting and exerting themselves in His cause. Bi-amwālihim wa-anfusihim — with their wealth and with their own lives. Faḍḍala llāhu l-mujāhidīn — Allah has given the fighters precedence and honour. ʿAlā l-qāʿidīn darajatan — over those who sit behind, by a single degree [of merit] — that is, those who strive with their wealth and their lives have been given a degree of precedence over those who sit idle. If darajatan (degree) is read as the direct object (mafʿūl) of faḍḍala, it may alternatively be understood as its explicative complement (tafsīr), or as an adverbial of place (ẓarf, i.e. mafʿūl fīh). (Kullun fī darajatin wa-manzila.)
Wa-kullan — and each one of both groups. Waʿada llāhu — Allah has promised. al-Ḥusnā — the best of rewards, a goodly promise. Thus Allah has promised good to all — but faḍḍala llāhu l-mujāhidīn — Allah has given the mujāhidīn a special honour and elevated their rank. ʿAlā l-qāʿidīn — over those who sit back, those who do not go to battle — ajran ʿaẓīman — a great reward, a magnificent recompense.
Summary: Those who sit behind at home can never equal those who strive in the path of Allah with their wealth and their own lives. Allah has given those who strive with their lives and their wealth — both groups [i.e., those who give wealth and those who give lives] — a great degree of precedence and an elevated rank. Yet to all of them Allah has promised the best of rewards. Praise be to Him.
Darajātin minhu wa-maghfiratan wa-raḥmatan — what has He promised? Degrees [of rank] from Him — ranks of honour and distinctions. Wa-maghfiratun wa-raḥmatun — and forgiveness and mercy. Wa-kāna llāhu ghafūran raḥīman — and Allah is Ever Forgiving, Ever Merciful. Forgiving sins, ever compassionate. Most Merciful.
Summary: What has He promised? High degrees from Him, forgiveness, and mercy — and Allah is Forgiving and Merciful.
Excursus — A Word on the Shīʿa and their Misconceptions
O brethren! Certain ignorant people claim that the ṣaḥāba (may Allah be pleased with them all) oppressed the Prophet'sﷺfamily, or that they hold Ḥaḍrat ʿAlī (may Allah be pleased with him) to be superior to the Prophetﷺ— or conversely, that they distance themselves from the Messenger of Allahﷺ. They call such people ṣaḥābah-setters [those who slight the Companions]. The Shīʿa who regard themselves as ʿAlawī do indeed declare Sunni Muslims to be unbelievers; they consider dealings with them — including marriage — unlawful. In Hyderabad Deccan, as elsewhere, this Shīʿī tendency has unfortunately been gaining strength. These people are entirely unfamiliar with historical realities.
Is jihād merely a matter of taking up the sword on the battlefield? Is not the intellectual refutation of falsehood also a form of jihād? Is not the management of a state's strategy and the commanding general's strategy itself jihād? It is related from Sayyidunā ʿAlī (may Allah be pleased with him) himself: "Kuntu mujāhidan bi-rasūli llāhi ḥīna taʿdhuru l-ḥarb" — "I used to strive alongside the Messenger of Allahﷺwhen fighting was at its most difficult" — and the Companions would take shelter with the Prophet'sﷺnoble presence [in critical moments of battle].
In one battle, when the signs of prophethood became visible as the tide of war turned, [it is recorded that] he said: "Anā al-nabīyyu lā kadhib — Anā ibn ʿAbd al-Muṭṭalib" — "I am the Prophet; there is no lie in this — I am the son of ʿAbd al-Muṭṭalib." [Continuing from the account of the Miʿrāj:] When the Prophetﷺwas taken to the ʿArsh during the Miʿrāj and was shown the unseen — what did the Messenger of Allahﷺsee? He saw Ḥaḍrat ʿAlī (may Allah be pleased with him). When the latter was twenty years of age, he began teaching the Qurʾān — but had he learned to recite the Qurʾān before the age of ten? [Reconstructed: The account suggests that ʿAlī's knowledge was divinely inspired.] The blessed Ḥaḍrat ʿAlī said of himself: "Wa-baynaka — anā ʿabdun min ʿabīdihim" — "Between you [O people] and me: I am but one of the servants of Muḥammadﷺ."
Another argument raised is the verse:﴿مِنْ خَلْفِهِ وَقَصْرٍ مَّشِيدٍ﴾(al-Ḥajj 22:45) — some commentators have said that Ḥaḍrat ʿAlī (may Allah be pleased with him) and the Mahdī are indicated by "qaṣrin mashīd", for the Imām al-Mahdī will appear near the end of time and will have the Companions of the Messengerﷺshow him reverence. It is permissible to associate with them; lesser relations with them are permitted; marriage alliance with them is lawful. For those of the Shīʿa who adhere to such [extreme] positions, dealings and marriage remain unlawful until they repent.
And those who hold to such excesses will face the ordained retribution. Although Ḥaḍrat ʿAlī (may Allah be pleased with him) endured great hardships, when victory came, he did not avenge those graves [of the Companions who had preceded him]. Indeed, these actions reveal what is binding upon the religion of Islam. If one were to look carefully at their actual ideas, one would find them utterly alien to Islam, and their theology would become plain for what it is.
The sect (firqa) which has parted from the path of the Prophetﷺis among the most inveterate enemies of Islam. Daily they produce some new thing and seek to harm Islam. Among them are found Jews, Christians, idol-worshippers, and polytheists — all thrown together. Their collective malice is directed against Islam with the cry: Lā ḥawla wa-lā quwwata illā billāh.
Commentary continuing al-Nisāʾ 4:97 — Those Who Refused to Migrate (al-Mustaḍʿafūn)
إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا
Inna l-ladhīna tawaffāhumu l-malāʾikatu ẓālimī anfusihim qālū fīma kuntum qālū kunnā mustaḍʿafīna fī l-arḍi qālū a-lam takun arḍu llāhi wāsiʿatan fa-tuhājirū fīhā fa-ulāʾika maʾwāhum jahannam wa-sāʾat maṣīrā.
"Indeed, those whom the angels take [in death] while they were wronging themselves — [the angels] will say: 'In what [condition] were you?' They will say: 'We were oppressed in the land.' [The angels] will say: 'Was not the earth of Allah spacious [enough] for you to emigrate therein?' Those — their refuge is Hell, and it is an evil destination." (al-Nisāʾ 4:97)
Translation: Indeed, those whose souls the angels seize (i.e., whose souls they take at death) — in what condition? — while they were wronging themselves. The angels will say: "In what [condition] were you?" They will say: "We were oppressed and weak in the land." [The angels] will say: "Was not Allah's earth wide and spacious? Could you not migrate therein?" So go [to the abode of safety], leave the abode of destruction (dār al-hawān) — "their refuge is Hell, and it is an evil abode and an evil destination."
Translation (al-Nisāʾ 4:98): "Except for those who are truly weak — men, women, and children — who are unable to devise a plan and are not shown a way."
Wa-lā yahtadūna sabīlan — and they are not shown any way out, nor any path to safety.
Translation: (Those who cannot leave) — save those who are genuinely weak (who are they?): these are weak men, weak women, and children who truly have no power to find a way.
ʿAsā llāhu — it is hoped from Allah — an yaʿfuwa ʿanhum — that He will pardon them, forgive them, overlook [their inability], and excuse them. Wa-kāna llāhu ʿafuwwan ghafūran — and Allah is Ever Pardoning, Ever Forgiving — one who pardons greatly and forgives abundantly. Most Merciful.
Summary: It is hoped (it is expected in mercy) that Allah will pardon them (overlook them) and Allah is Ever Forgiving and Merciful.
Commentary on al-Nisāʾ 4:100 — The Reward of the One Who Migrates and Dies in the Way
وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ
Wa-man yuhājir fī sabīli llāhi yajid fī l-arḍi murāghaman kathīran wa-saʿatan wa-man yakhruj min baytihi muhājiran ilā llāhi wa-rasūlihi thumma yudrik-hu l-mawtu fa-qad waqaʿa ajruhu ʿalā llāh.
"And whoever emigrates in the path of Allah will find in the earth many places of refuge (murāghaman kathīran) and abundance. And whoever leaves his home emigrating to Allah and His Messenger, then death overtakes him — his reward has already become incumbent upon Allah." (al-Nisāʾ 4:100)
Verse-by-verse commentary:
Wa-man yuhājir fī sabīli llāh — and whoever migrates, i.e., abandons [his home], in the way of Allah. Yajid fī l-arḍi murāghaman kathīran — he will find in the earth many places of refuge — that is, ample opportunity to escape humiliation, subjugation, and lowliness. ʿAlā raghmi ʿaduwwihi — despite the hatred of his enemy. Wa-saʿatan — and he will find breadth and spaciousness. Wa-man yakhruj min baytihi muhājiran ilā llāhi wa-rasūlihi — and whoever leaves his home migrating to Allah and His Messenger, intending and travelling toward them. Thumma yudrik-hu l-mawt — then death overtakes him on the road before he reaches [his destination]. Fa-qad waqaʿa ajruhu ʿalā llāh — then his reward has indeed become fixed and incumbent upon Allah. Wa-kāna llāhu ghafūran raḥīman — and Allah is Ever Forgiving, Ever Merciful — abundantly forgiving and compassionate.
Summary: One who sets out in his heart to migrate toward Allah and His Messengerﷺbut dies on the road — his full reward is fixed with Allah, and Allah is Forgiving and Merciful.
The Dispensation of Qaṣr al-Ṣalāt (Shortening the Prayer in Travel) and Ṣalāt al-Khawf (Prayer in Battle)
Allah Most High granted the dispensation of qaṣr al-ṣalāt (shortening the prayer) and ṣalāt al-khawf (the prayer of fear) because standing in prayer on a journey and in battle presents genuine difficulty.
The meaning of qaṣr al-ṣalāt: in the case of four-rakʿa prayers, to perform two rakʿāt [instead of four]. After [the state of] security (amān) is restored, the dispensation of qaṣr remains for the traveller. The minimum duration of travel to validate qaṣr is a journey of fifteen days' marching distance [i.e., three marhala / approximately 77–88 km by the Ḥanafī standard]; some scholars say less. If a traveller wishes to add [extra rakʿāt] to his shortened prayer, that is permissible — though the better course is qaṣr. The criterion of travel (safar): approximately three marhala (days' journey). When should one begin shortening? When one has fully departed one's town, leaving all its buildings behind.
If a traveller intends to stay more than fifteen days in a given place, he should not shorten his prayer, and normal (tāmm) prayer is required. If he arrives at a place, stays more than fifteen days, and departs again — on that journey he may shorten. If one has an outstanding qaṣr prayer from a journey and later performs it during a new journey, it remains a two-rakʿa prayer and that is its full [obligatory] form.
وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا
Wa-idhā ḍarabtum fī l-arḍi fa-laysa ʿalaykum junāḥun an taqṣurū min al-ṣalāti in khiftum an yaftinakumu lladhīna kafarū.
"And when you travel in the land, there is no blame upon you if you shorten the prayer, if you fear that those who disbelieve may harm you." (al-Nisāʾ 4:101)
Wa-idhā ḍarabtum fī l-arḍ — and when you travel through the land. Ḍarb here means to travel. Fa-laysa ʿalaykum junāḥun an taqṣurū min al-ṣalāt — there is no blame upon you in shortening the prayer — that is, to perform the four-rakʿa prayer as two. Shorten the prayer. Can a traveller shorten his prayer? There is nothing blameworthy in it. The blessed Ḥaḍrat ʿĀʾisha (may Allah be pleased with her) narrates that two rakʿāt were originally ordained during the time of travel, and this remained their complete (aṣlī) form. [It is narrated:] The Companions would enquire whether one should shorten the prayer even in security — and the answer is that the traveller may always shorten, and the Prophetﷺhimself did so even after peace was restored.
When the enemy is close and to stand and pray is impossible, the prayer may be performed in the state of iṭmiʾnān (tranquillity) later. On one occasion the Messenger of Allahﷺmade up (qaḍāʾ) four prayers that had been missed due to the heat of battle.
As for the disbelievers' hostility — when you are in fear and performing qaṣr — this is Allah's concession. Indeed, the dispensation of qaṣr for the traveller remains in place even in times of safety [after the cessation of fear]. Al-kāfirūna — the disbelievers — are the ʿaduww mubīn (manifest enemy). ʿAduww can function grammatically for the singular, dual, and plural alike.
Commentary on al-Nisāʾ 4:102 — Ṣalāt al-Khawf (The Prayer of Fear)
وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ
Wa-idhā kunta fīhim fa-aqamta lahum al-ṣalāta fa-lta-qum ṭāʾifatun minhum maʿaka wa-lyaʾkhudhū asliḥatahum fa-idhā sajadū fa-lya-kūnū min warāʾikum wa-ltaʾti ṭāʾifatun ukhrā lam yuṣallū fa-lyuṣallū maʿak.
"And when you [O Prophetﷺ] are among them and you lead them in prayer, let one group of them stand with you, carrying their weapons. When they have prostrated, let them move to your rear, and let the other group — who has not yet prayed — come and pray with you." (al-Nisāʾ 4:102)
Verse-by-verse commentary:
The occasion of this dispensation is when Muslims face the enemy and congregational prayer (ṣalāt bi-l-jamāʿa) is incumbent. In such a critical situation, ṣalāt al-khawf is performed as follows: Fa-ltaqum ṭāʾifatun minhum maʿaka — a group from among them should stand with you [the imām]. Wa-lyaʾkhudhū asliḥatahum — they should keep their arms with them. Fa-idhā sajadū — when they have completed [their rakʿa and prostrated], fa-lyakūnū min warāʾikum — then these should move behind you [as a guard], and the other group — those who had not yet prayed — should come and pray with you. Wa-ākhidhū ḥidhra-kum — and keep your guard. Wa-aslīḥatakum — and your weapons.
Wa-waddha lladhīna kafarū — and the disbelievers wish. Law taghfulūna — that you would become heedless of your arms and your equipment — fa-yamīlūna ʿalaykum maylatan wāḥidatan — so that they could rush upon you all at once.
There is no sin even in congregational prayer on the battlefield, and indeed there is no valid excuse for abandoning it. Idhā kāna bihim adhan — even if there is difficulty or illness; maṭar — or rain; marīḍ — or sickness. Wa-ḍaʿū asliḥatakum — and lay down your arms [only if necessary due to rain or injury]. Wa-khudhū ḥidhra-kum — and keep your guard, remain alert and vigilant. Inna llāha aʿadda lil-kāfirīna ʿadhāban muhīnan — verily Allah has prepared for the disbelievers a humiliating punishment, a disgraceful chastisement.
Summary: Look — how important is congregational prayer? Even in battle, the enemy is face to face, yet the prayer with congregation must be performed and no one may be exempt from it.
Commentary on al-Nisāʾ 4:103 — Dhikr After Prayer
فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا
Fa-idhā qaḍaytumu l-ṣalāta fa-dhkurū llāha qiyāman wa-quʿūdan wa-ʿalā junūbikum fa-idhā ṭmaʾnantum fa-aqīmū l-ṣalāta inna l-ṣalāta kānat ʿalā l-muʾminīna kitāban mawqūtā.
"When you have completed the prayer, remember Allah while standing and sitting and [lying] on your sides. Then when you have become secure, re-establish the prayer. Indeed, the prayer has been enjoined upon the believers at fixed, ordained times." (al-Nisāʾ 4:103)
Verse-by-verse commentary:
Fa-idhā qaḍaytumu l-ṣalāt — and when you have completed and finished the prayer. Fa-dhkurū llāha — then engage in the remembrance of Allah (dhikr), keep Him in your heart. Qiyāman — standing. Wa-quʿūdan — and sitting. Wa-ʿalā junūbikum — and on your sides (lying on your side, in repose). Fa-idhā ṭmaʾnantum — when you have found peace and security, when the state of danger has passed. Fa-aqīmū l-ṣalāt — then re-establish the prayer properly, at its proper times and in its complete form. Inna l-ṣalāta kānat ʿalā l-muʾminīna kitāban mawqūtā — verily the prayer has been prescribed upon the believers as a kitāb mawqūt — a fixed and time-determined obligation.
Summary: When you complete the prayer, remember Allah — standing, sitting, lying — and when peace returns, establish the prayer fully. Indeed, the prayer is incumbent upon believers at fixed, prescribed times.
Commentary on al-Nisāʾ 4:104 — Do Not Weaken in Pursuit of the Enemy
وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
Wa-lā tahinnū fī btigāʾi l-qawmi in takūnū taʾlamūna fa-innahum yaʾlamūna kamā taʾlamūna wa-tarjūna min allāhi mā lā yarjūn wa-kāna llāhu ʿalīman ḥakīmā.
"Do not weaken in pursuing the enemy. If you are suffering, then indeed they are suffering just as you are suffering — yet you hope from Allah what they do not hope. And Allah is Ever Knowing, Ever Wise." (al-Nisāʾ 4:104)
Wa-lā tahinnū fī btigāʾi l-qawm — do not show weakness in pursuing the enemy, in searching them out, in their pursuit. In takūnū taʾlamūna — if you are experiencing pain, being hurt. Fa-innahum yaʾlamūna kamā taʾlamūna — they too are suffering just as you are. Wa-tarjūna min allāh — and you hope from Allah. Mā lā yarjūn — that which they cannot hope: you harbour great hopes from Allah while they harbour none. And the difference between you and them is that you hope what they cannot. Wa-kāna llāhu ʿalīman ḥakīman — and Allah is All-Knowing, All-Wise.
Summary: Do not show weakness in pursuing the enemy. If you suffer pain, they too suffer the same — yet you have immense hopes from Allah that they do not. And Allah is All-Knowing, All-Wise.
Commentary on al-Nisāʾ 4:105 — The Qurʾān Revealed as the Arbiter of Truth
إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا
Innā anzalnā ilayka l-kitāba bi-l-ḥaqqi li-taḥkuma bayna l-nāsi bi-mā arāka llāhu wa-lā takun lil-khāʾinīna khaṣīmā.
"Indeed, We have revealed to you the Book in truth so that you may judge between the people by what Allah has shown you. And do not be an advocate for the treacherous." (al-Nisāʾ 4:105)
Innā anzalnā ilayka l-kitāb — We have revealed to you — to you, O Messenger — the Book. Bi-l-ḥaqq — with truth. Li-taḥkuma bayna l-nāsi — so that you may judge and rule between people, administer justice among them. Bi-mā arāka llāh — as Allah has shown you, as He has made clear to you. Wa-lā takun lil-khāʾinīna khaṣīman — and do not take up the cause of the treacherous; do not advocate for those who commit treachery; do not defend them.
Summary: Indeed We revealed to you this Blessed Book so that you may judge between people as Allah has directed you — and do not be an advocate for those who commit treachery.
O brethren! This verse contains a clear command regarding those who act contrary to the divine ordinances (aḥkām ilāhī): the adjudication of disputes and the conduct of courts must be in accordance with Allah's law.
One who brings a case [to court] while the ordinances of the Book of Allah and the Sunna of His Messengerﷺare not being applied — and when rulings are being handed down not according to divine command but according to worldly customs, bribery, or the wealth of men and women — he should not participate in running such a courtroom. May Allah enable all His servants to act according to His commands, āmīn.
Translation of al-Nisāʾ 4:106: And seek forgiveness from Allah; indeed Allah is Ever Forgiving, Most Merciful.
Commentary on al-Nisāʾ 4:107 — Do Not Dispute on Behalf of the Treacherous
Wa-lā tujādil — and do not dispute, do not contend, do not argue on behalf of treacherous people. ʿAn alladhīna yaḥtāmilūna anfusahum — those who commit treachery against their own selves, who cause harm to themselves. Inna llāha lā yuḥibbu — verily Allah does not love. Man kāna — whoever. Khawwānan athīmā — a habitual traitor and a grievous sinner.
Summary: Do not argue on behalf of those who are traitors to their own souls (who harm themselves through their own treachery). Indeed, Allah does not love a habitual traitor and sinner.
Translation of al-Nisāʾ 4:108: They hide from people but they do not hide from Allah — for He is with them when they whisper by night with words He does not approve. And Allah encompasses their deeds.
Translation of al-Nisāʾ 4:109: Here you are! You are those who argue on their behalf in this worldly life — but who will dispute with Allah on their behalf on the Day of Qiyāma? Or who will be their defender?
Verse commentary:
Hā antum — here you are. Jādaltum ʿanhum — you have argued on their behalf. Fī l-ḥayāt al-dunyā — in this worldly life. Fa-man yujādilu llāha ʿanhum — but who will dispute with Allah on their behalf? Yawma l-qiyāmah — on the Day of Resurrection. Am man yakūnu ʿalayhim wakīlā — or who will be their legal guardian?
Summary: You may dispute on their behalf in this life — but who will dispute with Allah on their behalf on the Day of Judgement? Or who will be their protector?
Commentary on al-Nisāʾ 4:110–111 — Repentance and Its Efficacy
وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا
Wa-man yaʿmal sūʾan aw yaẓlim nafsahu thumma yastaghfiri llāha yajidi llāha ghafūran raḥīmā.
"And whoever does evil or wrongs himself, then seeks forgiveness from Allah — he will find Allah Ever Forgiving, Most Merciful." (al-Nisāʾ 4:110)
Wa-man yaʿmal sūʾan aw yaẓlim nafsah — and whoever does an evil deed or wrongs his own soul. Thumma yastaghfir allāh — then seeks forgiveness from Allah. Yajid allāha ghafūran raḥīmā — he will find Allah Forgiving and Merciful. He will surely find Him.
وَمَنْ يَكْسِبِ الْإِثْمَ فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
Wa-man yaksib al-ithma fa-innamā yaksibuhū ʿalā nafsihi wa-kāna llāhu ʿalīman ḥakīmā.
"And whoever earns sin — he only earns it against himself. And Allah is Ever Knowing, Ever Wise." (al-Nisāʾ 4:111)
Wa-man yaksib al-ithm — and whoever commits sin or acts contrary to divine command. Fa-innamā yaksibuhū ʿalā nafsih — he only harms himself thereby; the burden of that sin falls upon him. Wa-kāna llāhu ʿalīman ḥakīmā — and Allah is All-Knowing, All-Wise.
Summary: Whoever sins, it is he who bears the consequence — and Allah has full knowledge of everything and exercises perfect wisdom.
وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا
Wa-man yaksib khaṭīʾatan aw ithman thumma yarmi bihī barīʾan fa-qad iḥtamala buhtānan wa-ithman mubīnā.
"And whoever earns an error or a sin, then blames it on an innocent person — he has indeed taken upon himself a slander and a manifest sin." (al-Nisāʾ 4:112)
Summary (al-Nisāʾ 4:112): And whoever commits a wrong or a sin, then falsely pins it on an innocent person — he has indeed taken upon himself a slander and a manifest sin.
Commentary on al-Nisāʾ 4:113 — Divine Grace Upon the Prophetﷺ
وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا
Wa-lawlā faḍlu llāhi ʿalayka wa-raḥmatuhu la-hammat ṭāʾifatun minhum an yuḍillūka wa-mā yuḍillūna illā anfusahum wa-mā yaḍurrūnaka min shayʾin wa-anzala llāhu ʿalayka l-kitāba wa-l-ḥikmata wa-ʿallamaka mā lam takun taʿlam wa-kāna faḍlu llāhi ʿalayka ʿaẓīmā.
"And were it not for the grace of Allah upon you and His mercy, a group of them would have intended to lead you astray. But they mislead no one except themselves, and they cannot harm you at all. And Allah has revealed to you the Book and wisdom and has taught you what you did not know. And great is the grace of Allah upon you." (al-Nisāʾ 4:113)
Wa-lawlā faḍlu llāhi ʿalayka — were it not for Allah's favour upon you. Wa-raḥmatuhu — and His mercy. La-hammat ṭāʾifatun minhum — a group from among them would have intended and resolved. An yuḍillūka — to lead you astray, to bring you to ruin. Wa-mā yuḍillūna illā anfusahum — but they mislead none but themselves. Wa-mā yaḍurrūnaka min shayʾin — and they cannot harm you in any way, not even the smallest portion. Wa-anzala llāhu ʿalayka l-kitāba wa-l-ḥikma — and Allah has sent down upon you the Book and wisdom. Wa-ʿallamaka mā lam takun taʿlam — and He taught you what you did not know before, things that were previously unknown to you. Wa-kāna faḍlu llāhi ʿalayka ʿaẓīman — and the grace of Allah upon you is immense and great.
Summary (al-Nisāʾ 4:113): O Messenger! Were it not for Allah's grace and mercy upon you, a group of them would have schemed to lead you astray. But they mislead only themselves — they cannot harm you at all. Allah has revealed the Book and wisdom to you, taught you what you did not know, and the grace of Allah upon you is immense.
The verse continues by noting:
لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ
Lā khayra fī kathīrin min najwāhum illā man amara bi-ṣadaqatin aw maʿrūfin aw iṣlāḥin bayna l-nās.
"There is no good in much of their secret counsel, except for one who enjoins charity or good conduct or reconciliation between people." (al-Nisāʾ 4:114)
Most of their secret whisperings and schemes are devoid of good — they are fruitless. There is no benefit in them, save the secret conversation of one who commands charity (ṣadaqa), good conduct (maʿrūf), or reconciliation between people (iṣlāḥ) — this is when such counsel achieves worldly benefit and one's objective is attained; otherwise there would be no patience for it. Wa-man yafʿal dhālika — and whoever does this. Ibtigāʾa marḍāti llāh — seeking the pleasure of Allah, for His sake and to please Him. Fa-sawfa nuʾtīhi ajran ʿaẓīman — We will soon grant him a great reward.
Summary (al-Nisāʾ 4:114): Their secret counsellings are fruitless — except for one who commands charity, good, or reconciliation between people — doing so seeking Allah's pleasure. Such a one will soon receive a great reward.
Commentary on al-Nisāʾ 4:115 — Opposing the Messenger and the Way of the Believers
وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا
Wa-man yushāqiqi l-rasūla min baʿdi mā tabayyana lahu l-hudā wa-yattabiʿ ghayra sabīli l-muʾminīna nuwallihī mā tawallā wa-nuṣlihī jahannam wa-sāʾat maṣīrā.
"And whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers — We will leave him to what he has turned to and drive him into Hell; and it is an evil destination." (al-Nisāʾ 4:115)
Wa-man yushāqiqi [gap in text — reconstructed: the Messenger] min baʿdi mā tabayyana — after the truth has become clear to him. Ghayra sabīli l-muʾminīn — a path contrary to the way of the believers. Nuwallihī mā tawallā — We will leave him to what he chooses, in whatever direction he wishes to go — We will not forcibly prevent him from that path he wishes to travel. Wa-nuṣlihī jahannam — and We will cast him into Hell. Wa-sāʾat maṣīrā — and it is an evil destination and an evil return.
Summary: Whoever opposes the Messengerﷺafter the truth has been made clear to him, and follows a path contrary to that of the believers — We will consign him to whatever he has turned to, and cast him into Hell; what an evil end that is.
O brethren! This verse establishes that ijmāʿ (scholarly consensus) is a binding proof (ḥujja wājibah). If a ḥadīth states:«لَا تَجْتَمِعُ أُمَّتِي عَلَى الضَّلَالَةِ»— "My community will never unite upon error" [al-Tirmidhī; Ibn Mājah] — then ijmāʿ must be established as a legal foundation, confirmed in the Qurʾān or Ḥadīth. The benefit of ijmāʿ is that a matter thereby becomes more certain and firmly established — and acting contrary to it becomes impermissible. The scholars have termed this ijmāʿ. Once ijmāʿ has been reached, it is impermissible for other Muslims to dissent from it.
It was stated before that if a sinner seeks forgiveness, Allah pardons his sin. Here, however, an important distinction is made: treachery (khiyānat) is a sin, but sins are [generally] forgivable crimes. Disobedience (ʿiṣyān) is a grievous crime. Repentance removes both. But shirk (associating partners with Allah) is a sin that may be unpardonable [if one dies upon it], and kufr (unbelief) is similarly in a category of its own. The punishment for shirk is to abide in Hell forever. He declares:
إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
Inna llāha lā yaghfiru an yushraka bihī wa-yaghfiru mā dūna dhālika li-man yashāʾu wa-man yushrik bi-llāhi fa-qad ḍalla ḍalālan baʿīdā.
"Indeed, Allah does not forgive that partners be ascribed to Him, but He forgives anything less than that to whom He wills. And whoever ascribes partners to Allah has strayed into far error." (al-Nisāʾ 4:116)
Inna llāha lā yaghfiru an yushraka bihī — Allah does not forgive that anything be made a partner unto Him — that anything be made comparable to Him or attributed His qualities. Wa-yaghfiru mā dūna dhālika — but He forgives all sins short of this. Li-man yashāʾ — to whomever He wills. Wa-man yushrik bi-llāhi fa-qad ḍalla ḍalālan baʿīdā — and whoever ascribes partners to Allah has fallen into far, far-reaching error, an utter straying. Ḍalālan baʿīdā — a straying gone very far astray indeed.
Summary: Indeed Allah does not forgive shirk — but sins other than shirk He forgives to whom He wills. One who commits shirk has strayed into utter misguidance.
O brethren! We began to discuss shirk in the tafsīr of Sūrat al-Fātiḥa; this verse continues to address the same question, and this matter is extremely important — it must not be overlooked in any way.
We noted earlier that shirk and kufr stand apart; the other sins are crimes. Just as disobedience is pardonable, so too [most sins] — but shirk is unpardonable [if one dies therein], and its punishment, as stated, is eternal abiding in Hell.
What is shirk? It is ascribing to others the attributes that belong exclusively and intrinsically to Allah. The special attribute of Allah Most High is ṣifat dhātī (the essence-attribute): all subsistence (qiyām) belongs to Him alone — His existence is necessary by essence (wājib al-wujūd bi-dhātihi). Everything else subsists by dependence (wujūd bil-ghayr). Everything is dependent upon Him and existentially attached to Him. The attribute of poverty (faqr) and neediness is the special trait of all that is other-than-God (mā siwā llāh).
Among the ṣifāt dhātiyya [essential attributes of Allah] these are distinguished: (1) Ḥayāt (Life), (2) ʿIlm (Knowledge), (3) Samʿ (Hearing), (4) Baṣar (Sight), (5) Qudra (Power), (6) Irāda (Will), (7) Kalām (Speech) — these seven are the true ṣifāt dhātiyya of Allah.
When we read in sacred texts that these very attributes are found in all living beings, what we mean is that they share in an isnād majāzī (metaphorical ascription). No creature [truly] possesses any attribute in the manner that Allah does.
There are two forms of nisbat (ascription):
(1) Nisbat ḥaqīqī (real/proper ascription): To ascribe an attribute to a thing in a real, essential sense is called nisbat ḥaqīqī wa-isnādī (a genuine attribution). When Allah created you — Allah is All-Living, All-Powerful. This is a real and genuine ascription.
(2) Nisbat majāzī (metaphorical ascription): To attribute something to a being in a non-literal, figurative sense. For example: "Our Lord created us." We are alive, hearing, seeing; we have power, will, and speech — but all these ascriptions to us are isnād majāzī. Metaphorical ascription does not constitute shirk.
It is legitimate to say that Sayyidunā ʿĪsā (upon him be peace) created birds from clay; the Qurʾān itself uses such language. Saying therefore "I am raising the dead" — attributing such to a Prophet or saint in the sense of nisbat majāzī — is not shirk. Sayyidunā ʿĪsā (upon him be peace) made a bird from clay — tīn — by the divine power granted to him. [Reconstructed from garbled passage:] Just as the statement "Yā ghulāman khayrun min al-ghulāmi l-ladhī qatalahu" — "A better boy than the one he killed" — came; so too here.
Indeed, the nisbāt (attributions) that are the counterpart of shirk and kufr are those which involve shirk with Allah. To call every Muslim a mushrik or a kāfir at the drop of a hat is itself to fall into shirk and kufr. One should not call one's companions disbelievers; he who becomes like that himself falls into the same — one who falsely accuses another of shirk may find it reflected back upon himself. We place our reliance in Lā ḥawla wa-lā quwwata illā billāh — there is no strength to avoid sin nor power to perform righteous acts except through Allah. After this clear understanding, shirk and kufr become what they are: recognising them is faith (īmān), and truly realising them is knowledge (ʿirfān). This is tawḥīd through attributes (tawhīd ṣifātī), and the purification of that [from shirk] is tanzīh dhātī (transcendence of the Divine Essence).
[The author then passes to an extended Sufi tafsīr on the stations of tawḥīd — fanāʾ al-afʿāl, fanāʾ al-ṣifāt, fanāʾ al-dhāt — and the degrees of mushāhada:]
Whoever you contemplate, whatever direction you reflect upon and however far you go, however much you glorify Allah Most High, that much more will the path [to Him] open up before you, that much more will you advance and draw near to Him. And ever more will He grow in your experience: rabb al-awwalīna wa-l-ākhirīna wa-l-ẓāhiri wa-l-bāṭin — Lord of the first and the last, the manifest and the hidden.
Commentary on al-Nisāʾ 4:117–120 — The Machinations of Iblīs
إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا
In yadʿūna min dūnihī illā ināthan wa-in yadʿūna illā shayṭānan marīdā.
"They call upon none besides Him but females [idols], and they call upon none but a rebellious devil." (al-Nisāʾ 4:117)
Commentary: In yadʿūna — this is the practice of the mushrikīn (polytheists). Min dūnihi — besides Him. Illā ināthan — they worship nothing but females — they claim the angels are daughters of Allah; they venerate Lāt, ʿUzzā, and Manāt. Wa-in yadʿūna illā shayṭānan marīdā — and in reality they are calling upon none but a rebellious, vile devil.
Summary: They (the polytheists) worship none besides Allah but female [idols] and they call upon none but a rebellious devil.
لَعَنَهُ اللَّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا
Laʿanahu llāhu wa-qāla la-attakhidhanna min ʿibādika naṣīban mafruḍā.
"Allah has cursed him [Iblīs], and he [Iblīs] said: 'I will surely take from Your servants a fixed portion.'" (al-Nisāʾ 4:118)
Laʿanahu llāh — upon whom Allah has cast His curse. Wa-qāla la-attakhidhanna min ʿibādika naṣīban mafruḍā — and Iblīs declared: I will certainly take a fixed, pre-determined share from among Your servants — from those who commit shirk and kufr. A contrasting verse states: «Inna ʿibādī laysa laka ʿalayhim sulṭān» — "Indeed, over My devoted servants you have no authority" (al-Ḥijr 15:42). This means that Iblīs has no power over the truly devout servants of Allah; the devil's only portion is from those who follow him willingly.
Wa-laʾuḍillahum — "And I will surely lead them astray." Wa-laʾumanni-yahum — "And I will surely give them false hopes." Wa-laʾāmurannahum — "And I will surely command them." Fa-layubattikanna — then they will slit. Ādhāna l-anʿām — the ears of cattle — as the polytheists of Arabia would do with baḥīra cattle [slitting their ears as an act of consecration to idols]. Wa-laʾāmurannahum fa-layughayyirunna khalqa llāh — "And I will command them to alter the creation of Allah" — they will not keep the fiṭra (primordial human nature) intact; they will not believe; they will not perform righteous deeds; they will become preoccupied with [every form of] evil. The human obedience and worship of Allah that was built into human fiṭra will be perverted. They will become absorbed in transgression at every moment. Wa-man yattakhidh al-shayṭāna waliyyan min dūni llāh — and whoever takes the devil as his protector besides Allah. Fa-qad khasira khusrānan mubīnā — he has indeed suffered a manifest and utter loss.
Summary: I will lead them astray and give them false hopes and command them — then they will slit the ears of cattle [as an act of idol-worship] (and alter the creation of Allah by turning away from the fiṭra) — and whoever takes the devil as his protector instead of Allah has suffered an utter loss.
يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا
Yaʿiduhum wa-yumanni-hīm wa-mā yaʿiduhum al-shayṭānu illā ghurūrā.
"He [Iblīs] makes them promises and gives them false hopes; but the devil promises them nothing but deception." (al-Nisāʾ 4:120)
Yaʿiduhum — the devil makes them promises and fills them with false hopes. Wa-mā yaʿiduhum al-shayṭānu illā ghurūrā — and the devil's promises are nothing but deception, false allurements.
Summary: The devil makes them promises and fills them with false hopes — and the devil's every promise is nothing but deception and delusion.
أُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا
Ulāʾika maʾwāhum jahannam wa-lā yajidūna ʿanhā maḥīṣā.
"Those — their refuge is Hell, and they will find no escape from it." (al-Nisāʾ 4:121)
Summary: Their abode is Hell and they will find no refuge or escape from it (they will remain in it forever).
O brethren! It is the custom of Allah Most High, after mentioning the wretched, to mention the blessed — and to place the two side by side. He declares:
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا
Wa-lladhīna āmanū wa-ʿamilū l-ṣāliḥāti sa-nudkhiluhum jannātin tajrī min taḥtihā l-anhāru khālidīna fīhā abadan waʿda llāhi ḥaqqan wa-man aṣdaqu min allāhi qīlā.
"And those who believe and perform righteous deeds — We will soon admit them to gardens beneath which rivers flow, abiding therein forever. The promise of Allah is true — and who is truer in speech than Allah?" (al-Nisāʾ 4:122)
Wa-lladhīna āmanū — and those who believe. Wa-ʿamilū l-ṣāliḥāt — and perform righteous deeds. Sa-nudkhiluhum jannāt — We will soon admit them into gardens — tajrī min taḥtihā l-anhār — beneath which rivers flow. Khālidīna fīhā abadan — abiding therein forever and ever. Waʿda llāhi ḥaqqan — and this is the true and binding promise of Allah. Wa-man aṣdaqu min allāhi qīlā — and who is more truthful in speech than Allah? There is none more truthful than He.
Summary: And those who believe and perform righteous deeds — We will soon admit them into those gardens beneath which rivers flow, abiding therein forever. And this is the true promise of Allah — and who is more truthful in word than Allah?
Commentary on al-Nisāʾ 4:123 — Reward Is Not by Wishful Thinking
لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
Laysa bi-amāniyyikum wa-lā amāniyyi ahli l-kitābi man yaʿmal sūʾan yujza bihī wa-lā yajid lahū min dūni llāhi waliyyan wa-lā naṣīrā.
"It will not be according to your wishful thinking, nor the wishful thinking of the People of the Book. Whoever commits evil will be recompensed for it and will not find, apart from Allah, any protector or helper." (al-Nisāʾ 4:123)
Laysa bi-amāniyyikum — the mere desires and wishful thinking of Muslims alone [will not secure reward]. Wa-lā amāniyyi ahli l-kitāb — nor the wishes of the People of the Book. Neither your āmānī (wishful desires) nor the wishes of the People of the Book determine reward and punishment. Man yaʿmal sūʾan yujza bih — whoever commits evil will be recompensed for it — punished accordingly. In Urdu, jazāʾ covers both reward and punishment; in [Arabic] jazāʾ serves for both the good and the bad. Wa-lā yajid lahū min dūni llāh — and he will not find, besides Allah. Waliyyan wa-lā naṣīrā — any protector or helper.
Summary: What is the point of your wishful thinking and the hopes of the People of the Book? Whoever commits evil will face its recompense, and will find no protector or helper apart from Allah (no one to defend him, no guardian).
وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا
Wa-man yaʿmal min al-ṣāliḥāti min dhakarin aw unthā wa-huwa muʾminun fa-ulāʾika yadkhulūna l-jannata wa-lā yuẓlamūna naqīrā.
"And whoever performs righteous deeds — male or female — while being a believer, it is those who will enter Paradise, and they will not be wronged [even by] the groove in a date-stone." (al-Nisāʾ 4:124)
Wa-man yaʿmal min al-ṣāliḥāt — and whoever performs righteous deeds. Min dhakarin aw unthā — whether male or female. Wa-huwa muʾminun — while being a true believer — faith together with righteous action is required. Fa-ulāʾika yadkhulūna l-jannah — those are the ones who will enter Paradise, equal and without distinction. Wa-lā yuẓlamūna naqīrā — and they will not be wronged even a naqīr — not the groove in a date-stone [i.e., the smallest measure].
Summary: Whoever performs righteous deeds — man or woman — while being a believer will enter Paradise and will not be wronged in the least.
O brethren! From time to time one hears: "Hindu, Muslim, Jew, Christian — what does it matter? What difference does it make to be a Muslim?" Those who say such things have not understood what īmān means, and do not realise that without īmān, deeds have no weight.
Commentary on al-Nisāʾ 4:125 — The Religion of Ibrāhīm (upon him be peace)
وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا
Wa-man aḥsanu dīnan mimman aslama wajhahu lillāhi wa-huwa muḥsinun wa-ttabaʿa millata Ibrāhīma ḥanīfan wa-ttakhadha llāhu Ibrāhīma khalīlā.
"And who is better in religion than one who submits his face to Allah while being a doer of good, and follows the way of Ibrāhīm, inclining toward truth (ḥanīf)? And Allah took Ibrāhīm as a close friend (Khalīl)." (al-Nisāʾ 4:125)
Wa-man aḥsanu dīnan — and who is better in religion, more excellent in the way of life, than this? Mimman aslama wajhahu lillāh — than one who submits his wajh (face, i.e., the self, the whole being) to Allah — who has completely surrendered, fully submitted. Wa-huwa muḥsinun — while being a doer of excellence (iḥsān). Wa-ttabaʿa millata Ibrāhīma — and follows the way of Ibrāhīm (upon him be peace). Ḥanīfan — inclining purely toward truth, single-mindedly monotheist. The blessed wajh is the most noble of all the limbs — and some scholars read wajhahu as indicating the dhāt (essence) of the person, not just the face. Wa-huwa muḥsinun — while performing excellent deeds. Wa-ttabaʿa millata Ibrāhīma — following the way of Ibrāhīm (upon him be peace), his way of truth. Ḥanīfan — turning single-mindedly, with full focus, undivided. Without wavering and without straying. Wa-ttakhadha llāhu Ibrāhīma khalīlā — and Allah took Ibrāhīm as His Khalīl (intimate friend). You know that Allah has taken Ibrāhīm as His intimate friend. Khalīl — the dearest friend, the beloved.
Summary: Who is better in religion than one who surrenders himself fully to Allah while performing excellent deeds, and follows the ḥanīf way of Ibrāhīm (upon him be peace)? And Allah took Ibrāhīm as His intimate beloved friend.
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا
Wa-lillāhi mā fī l-samāwāti wa-mā fī l-arḍi wa-kāna llāhu bi-kulli shayʾin muḥīṭā.
"And to Allah belongs whatever is in the heavens and whatever is in the earth. And Allah is, of all things, Encompassing." (al-Nisāʾ 4:126)
Wa-lillāh — and to Allah belongs, it is His. Mā fī l-samāwāt wa-mā fī l-arḍ — whatever is in the heavens and the earth. Wa-kāna llāhu bi-kulli shayʾin muḥīṭā — and Allah encompasses everything, everything is within the domain of His power, within His grasp. Nothing escapes Him.
Summary: Whatever is in the heavens and the earth belongs to Allah — and Allah encompasses all things (all things are in His domain and power).
It was stated earlier that whoever commits evil — man or woman — will enter Hell, regardless of his particular status; and before that it was also stated regarding weak men and women (mustaḍʿafūn) who used to be oppressed and could not find a way out. Along with all this, the Qurʾān's central purpose is to enjoin and forbid. He declares:
Commentary on al-Nisāʾ 4:127 — The Rights of Orphaned Women
وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَى بِالْقِسْطِ
Wa-yastaftūnaka fī l-nisāʾi quli llāhu yuftīkum fīhinna wa-mā yutlā ʿalaykum fī l-kitābi fī yatāmā l-nisāʾi l-lātī lā tuʾtūnahunna mā kutiba lahunna wa-targhabūna an tankiḥūhunna wa-l-mustaḍʿafīna min al-wildāni wa-an taqūmū lil-yatāmā bi-l-qisṭ.
"And they ask you for a ruling concerning women. Say: 'Allah gives you a ruling about them — and [also] what is recited to you in the Book concerning orphaned women to whom you do not give what has been prescribed for them while you desire to marry them — and the oppressed among children — and that you stand firmly for justice for orphans.'" (al-Nisāʾ 4:127)
Wa-yastaftūnaka fī l-nisāʾ — and they [the people] ask you, O Messenger, for legal rulings concerning women — they seek clarification. Quli llāhu yuftīkum fīhinn — say to them: "Allah clarifies for you the ruling about them; He declares the ordinances." Wa-mā yutlā ʿalaykum fī l-kitāb — and [the ruling also includes] what has been recited to you in the Book of Allah. Fī yatāmā l-nisāʾ — concerning orphaned women. Allātī lā tuʾtūnahunna mā kutiba lahunna — those to whom you do not give what has been prescribed for them — you withhold their rights. Wa-targhabūna an tankiḥūhunna — yet you desire to marry them. Wa-l-mustaḍʿafīna min al-wildān — and concerning the weak among children, whom you oppress — they too have ordained rights. Wa-an taqūmū lil-yatāmā bi-l-qisṭ — and that you maintain justice for orphans. Wa-mā tafʿalū min khayr — and whatever good you do. Fa-inna llāha kāna bihī ʿalīmā — indeed Allah is fully aware of it. He knows your good deeds; He is informed of them.
Summary (al-Nisāʾ 4:127): O Messenger! When people ask you about women, say: "Allah gives you the ruling about them" — and the Book of Allah recited to you [also gives it], about orphaned women to whom you do not give their prescribed rights and whom you desire to marry — and about the weak and helpless among children — and [the ruling is] that you uphold justice for orphans; and whatever good you do, Allah is fully aware of it.
Summary continued: O Messenger! When people ask you for rulings about women — tell them: "Allah gives you the ruling" — and it is also in the Book of Allah, what has been recited to you: about orphaned women whose rights you do not fulfil (whose prescribed dues you withhold), yet you desire to marry them — and about weak children (rulings regarding them) — and [the command] to stand for justice with regard to orphans. Whatever good you do, Allah has full knowledge of it.
Commentary on al-Nisāʾ 4:128 — Reconciliation Between Estranged Spouses
وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ
Wa-in imraʾatun khāfat min baʿlihā nushūzan aw iʿrāḍan fa-lā junāḥa ʿalayhimā an yuṣliḥā baynahumā ṣulḥan wa-l-ṣulḥu khayr.
"And if a woman fears ill-treatment (nushūz) or desertion from her husband, there is no blame upon either of them if they come to a settlement (ṣulḥ) between themselves — and settlement is better." (al-Nisāʾ 4:128)
Wa-in imraʾatun khāfat min baʿlihā — and if a woman fears [trouble] from her husband. Nushūzan aw iʿrāḍan — nushūz meaning ill-treatment, cruelty, harshness; iʿrāḍ meaning desertion, turning away, indifference. If a woman fears nushūz or iʿrāḍ from her husband. Fa-lā junāḥa ʿalayhimā — there is no blame upon either of them. An yuṣliḥā baynahumā ṣulḥan — that they arrange a mutual reconciliation and settlement. Wa-l-ṣulḥu khayr — and reconciliation is better than separation. Wa-uḥḍirati l-anfusu l-shūḥḥ — and the souls are inclined to avarice and stubbornness — parsimony exists in people's hearts and is natural in the human soul. Wa-in tuḥsinū wa-tattaqū — and if you act well and maintain taqwā (God-consciousness). Fa-inna llāha kāna bi-mā taʿmalūna khabīrā — verily Allah is fully informed of all that you do.
Summary (al-Nisāʾ 4:128): And if a woman fears her husband's harshness or indifference, there is no blame upon either if they arrange a reconciliation between themselves — and [to achieve] reconciliation is better; and the souls are indeed prone to avarice. And if you do right and maintain taqwā, Allah is fully aware of all your actions.
وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا
Wa-lan tastaṭīʿū an taʿdilū bayna l-nisāʾi wa-law ḥaraṣtum fa-lā tamīlū kulla l-mayli fa-tadharūhā ka-l-muʿallaqa wa-in tuṣliḥū wa-tattaqū fa-inna llāha kāna ghafūran raḥīmā.
"And you will never be able to be fully just between wives even if you earnestly desire to. So do not incline completely [toward one] so as to leave the other hanging. And if you make amends and fear Allah — indeed Allah is Ever Forgiving, Ever Merciful." (al-Nisāʾ 4:129)
Wa-lan tastaṭīʿū an taʿdilū bayna l-nisāʾ — and you will never be able — it is not in your capacity — to maintain perfectly equal justice between women; the discussion here concerns [equal] love in the heart. Wa-law ḥaraṣtum — even if you earnestly desire to be equitable, the heart inclines more toward one than another. Fa-lā tamīlū kulla l-mayl — so do not incline completely to one side. Fa-tadharūhā ka-l-muʿallaqa — so as to leave the other wife suspended — neither married nor divorced. Wa-in tuṣliḥū wa-tattaqū — and if you reform yourselves and maintain taqwā. Fa-inna llāha kāna ghafūran raḥīmā — then indeed Allah is Ever Forgiving, Ever Merciful. And [departing from this excess] is [also] declared elsewhere.
Summary (al-Nisāʾ 4:129): You will never be able to be perfectly equal between wives in [matters of the heart]. So do not incline completely [to one] so as to leave the other suspended. If you reform and maintain taqwā, Allah is Forgiving, Merciful.
وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا
Wa-in yatafarraqā yughin llāhu kullan min saʿatihi wa-kāna llāhu wāsiʿan ḥakīmā.
"But if they separate, Allah will enrich each of them from His abundance. And Allah is Ever Vast [in resources], Ever Wise." (al-Nisāʾ 4:130)
Wa-in yatafarraqā — and if they do separate — husband and wife. Yughin llāhu kullan min saʿatihi — Allah will enrich each one of them from His vast abundance. Wa-kāna llāhu wāsiʿan ḥakīmān — and Allah is Ever Vast [in provision], Ever Wise.
Summary (al-Nisāʾ 4:130): If the two [husband and wife] separate, Allah will enrich each of them from His abundance — and Allah is Vast [in provision] and Wise.
Commentary on al-Nisāʾ 4:131–132 — All that Is in the Heavens and the Earth Belongs to Allah
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ
Wa-lillāhi mā fī l-samāwāti wa-mā fī l-arḍi wa-laqad waṣṣaynā lladhīna ūtū l-kitāba min qablikum wa-iyyākum an ittaqū llāh.
"And to Allah belongs whatever is in the heavens and whatever is in the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah." (al-Nisāʾ 4:131)
Wa-lillāhi mā fī l-samāwāt — and Allah owns whatever is in the heavens. Wa-mā fī l-arḍ — and the earth. Wa-laqad waṣṣaynā — and indeed We have enjoined as a solemn command. Alladhīna ūtū l-kitāba min qablikum — those who were given the Scripture before you — the earlier communities. Wa-iyyākum — and you too. An ittaqū llāh — to fear Allah, to maintain taqwā, to guard yourselves from His wrath. Wa-in takfurū — and if you disbelieve — if you are ungrateful for His commands, if you rebel. Fa-inna llāha — then know: mā fī l-samāwāti wa-mā fī l-arḍ — all that is in the heavens and the earth belongs to Allah. Wa-kāna llāhu ghaniyyan ḥamīdā — and Allah is Ever Self-Sufficient, Ever Praiseworthy — He has no need of anyone; His names and praises are ever being glorified; He is praised regardless. He is entirely independent.
Summary (al-Nisāʾ 4:131): Whatever is in the heavens and the earth belongs to Allah — and We have commanded those given the Book before you, and you, to fear Allah. If you disbelieve — everything in the heavens and the earth still belongs to Allah; [your disbelief harms you nothing]; Allah is Self-Sufficient and Praiseworthy.
Summary (al-Nisāʾ 4:131–132): All that is in the heavens and the earth is Allah's — and We enjoined upon the People of the Book and upon you to observe taqwā. If you disbelieve and rebel, then all that is in the heavens and earth still belongs to Allah [and your rejection changes nothing]; Allah is Self-Sufficient and Praiseworthy.
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَى بِاللَّهِ وَكِيلًا
Wa-lillāhi mā fī l-samāwāti wa-mā fī l-arḍi wa-kafā billāhi wakīlā.
"And to Allah belongs whatever is in the heavens and whatever is in the earth. And sufficient is Allah as a Disposer of Affairs." (al-Nisāʾ 4:132)
O people! Do you not see? What is your darkness? What is your night? What is your certainty?
Allah is capable of all things — and nothing is beyond His power; His capability has no limits.
Summary (al-Nisāʾ 4:133): If Allah wills, He will take you away and bring others in your place — and He is fully capable of that.
Commentary on al-Nisāʾ 4:134 — Seeking the Reward of Both Worlds
مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا
Man kāna yurīdu thawāba l-dunyā fa-ʿinda llāhi thawābu l-dunyā wa-l-ākhirati wa-kāna llāhu samīʿan baṣīrā.
"Whoever desires the reward of this world — with Allah is the reward of this world and the Hereafter. And Allah is Ever Hearing, Ever Seeing." (al-Nisāʾ 4:134)
Man kāna yurīdu — whoever desires, whoever intends and aspires. Thawāba l-dunyā — the reward of this world, its recompense, its benefit. Fa-ʿinda llāhi thawābu l-dunyā wa-l-ākhira — but with Allah are the rewards of both this world and the Hereafter; He grants both. He gives to all and is aware of all their needs.
Summary (al-Nisāʾ 4:134): Whoever seeks only the reward of this world — know that with Allah are the rewards of both this world and the Hereafter. And Allah is All-Hearing, All-Seeing.
Fa-ʿinda llāhi — with Allah are the rewards of both worlds for whoever is deserving. Wa-kāna llāhu samīʿan baṣīrā — and Allah is All-Hearing, All-Seeing.
Summary (al-Nisāʾ 4:134): Whoever seeks the reward of this world (let him seek it from Allah), for with Allah are the rewards of both this world and the Hereafter. And Allah is All-Hearing, All-Seeing.
Commentary on al-Nisāʾ 4:135 — Justice and Bearing Witness for Allah
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلَا تَتَّبِعُوا الْهَوَى أَنْ تَعْدِلُوا
Yā ayyuhā lladhīna āmanū kūnū qawwāmīna bi-l-qisṭi shuhadāʾa lillāhi wa-law ʿalā anfusikum aw al-wālidayni wa-l-aqrabīna in yakun ghaniyyan aw faqīran fa-llāhu awlā bihimā fa-lā tattabiʿū l-hawā an taʿdilū.
"O you who believe! Be persistently standing firm in justice, as witnesses for Allah, even if it is against yourselves or parents or near relatives, whether he be rich or poor — Allah is more worthy of both. So follow not desire, lest you not be just." (al-Nisāʾ 4:135)
Yā ayyuhā lladhīna āmanū — O you who believe! Kūnū qawwāmīna bi-l-qisṭ — be persistently and firmly upright in justice, entirely devoted to justice. Shuhadāʾa lillāh — bearing witness for the sake of Allah; speaking the truth for His sake; witnessing in accordance with His [command]. Wa-law ʿalā anfusikum — even if this testimony goes against yourselves. Aw al-wālidayn — or goes against your mother and father. Wa-l-aqrabīn — or goes against close relatives. In yakun ghaniyyan aw faqīran — whether the person [in question] is wealthy or poor. Fa-llāhu awlā bihimā — Allah is more deserving of both [the wealthy and the poor] — He is their best guardian and protector. Do not fear the wealthy man's wealth or pity the poor man — fear Allah, not them; do not advocate for them out of favour or compassion; do not harbour a corrupt view about their affairs; do not be negligent in your dealings with them; do not exceed proper bounds with them. For the remembrance of Allah is better than any consideration of them. Fa-lā tattabiʿū l-hawā an taʿdilū — so do not follow the desires of the nafs lest you fail to be just. Strive to act justly. Wa-in talwū aw tuʿriḍū — and if you distort [your testimony] or deliberately evade — that is, if you speak in a way that is deliberately unclear or if you turn away and refuse to testify, or are otherwise evasive. Fa-inna llāha kāna bi-mā taʿmalūna khabīrā — verily Allah is fully aware of everything you do; He knows your every action.
And [to summarise:] your testimony must not go against you, against your parents, or against your close relatives.
"Fear Allah in [this matter] — fearing Allah in giving testimony is more obligatory than fearing [the parties involved]."
Summary (al-Nisāʾ 4:135): Be firm in justice, upholding it to the last, even if it is against yourselves or your parents or close relatives. Do not waver in upholding justice. If you are evasive in your speech, or decline to testify, or ignore the matter — Allah is fully aware of all your deeds.
O brethren! This verse describes in what manner the sacred testimony for Allah must be given: some people permit themselves to testify against the facts for a few paltry gains — they call this ḍarūra (necessity). They regard it as a pious act. Nay — such conduct drives one thousands of miles away from Allah. One who fears none and has no loyalty to any — whether a kinsman or a rich person — and who acts purely for the pleasure of Allah: this is what true testimony for Allah means.
Commentary on al-Nisāʾ 4:136 — O Believers, Believe
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ
Yā ayyuhā lladhīna āmanū āminū billāhi wa-rasūlihi wa-l-kitābi lladhī nazzala ʿalā rasūlihi wa-l-kitābi lladhī anzala min qabl.
"O you who believe! Believe in Allah and His Messenger and the Book He sent down upon His Messenger and the Scripture He sent down before." (al-Nisāʾ 4:136)
Yā ayyuhā lladhīna āmanū āminū — O you who believe! Believe — that is, make this faith more firmly established, deepen and confirm it; acquire the faith in its full, proper manner. You who have faith, also make it your true īmān and conviction. Billāhi wa-rasūlihī — believe in Allah and His Messengerﷺ. Wa-l-kitābi lladhī nazzala ʿalā rasūlih — and believe in the Book He sent down upon His Messenger. Wa-l-kitābi lladhī anzala min qabl — and believe also in the Scriptures He sent down before — the earlier revealed books. Wa-man yakfur billāhi — and whoever disbelieves in Allah. Wa-malāʾikatihī — and in His angels. Wa-kutubihī — and in His Books. Wa-rusulihī — and in His Messengers. Wa-l-yawm al-ākhir — and in the Last Day, the Day of Resurrection.
Summary (al-Nisāʾ 4:136): O believers! Believe in Allah and His Messengerﷺand the Book He revealed to His Messenger, and the Scriptures He revealed before. And whoever disbelieves in Allah, His angels, His Books, His Messengers, and the Last Day — he has gone far into misguidance.
إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا
Inna lladhīna āmanū thumma kafarū thumma āmanū thumma kafarū thumma zdādū kufran lam yakuni llāhu li-yaghfira lahum wa-lā li-yahdiyahum sabīlā.
"Indeed, those who believed, then disbelieved, then believed, then disbelieved, and then increased in disbelief — Allah was not to forgive them, nor to guide them to a way." (al-Nisāʾ 4:137)
Inna lladhīna āmanū — indeed those who believed. Thumma kafarū — then disbelieved. Thumma āmanū — then believed again. Thumma kafarū — then disbelieved again. Thumma zdādū kufran — then increased further and further in their unbelief. Lam yakuni llāhu li-yaghfira lahum — Allah is not going to forgive them — for they did not sincerely repent. Wa-lā li-yahdiyahum sabīlā — nor will He guide them to a path, for their fiṭra has become unfit to receive faith (qābiliyyat exhausted), and Allah does not guide such obstinate rejectors to the straight path.
Summary (al-Nisāʾ 4:137): Indeed those who believed, then disbelieved, then believed, then disbelieved again and went on increasing in unbelief — Allah will not forgive them nor show them a way; they are not guided. The door of guidance remains open but they themselves shut it.
بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا
Bashshiri l-munāfiqīna bi-anna lahum ʿadhāban alīmā.
"Give tidings to the hypocrites that for them is a painful punishment." (al-Nisāʾ 4:138)
Bashshir — announce [the news to] the munāfiqūn (hypocrites) — give them a "glad tiding." Here bashshir is used as an istiʿāra makniyya (implied metaphor, with the connotation of frightening bāḍ [something fearful]); good tidings are [ironically] announced at a time when the subject is punishment. Bi-anna lahum ʿadhāban alīmā — that for them is a painful punishment.
Summary (al-Nisāʾ 4:138): Announce to the hypocrites the tidings of a painful punishment.
Who are these hypocrites and why have they incurred Allah's punishment?
الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا
Alladhīna yattakhidhūna l-kāfirīna awliyāʾa min dūni l-muʾminīna a-yabtaghūna ʿindahumu l-ʿizzata fa-inna l-ʿizzata lillāhi jamīʿā.
"Those who take disbelievers as allies instead of the believers — do they seek honour with them? Indeed, all honour belongs to Allah." (al-Nisāʾ 4:139)
Alladhīna yattakhidhūna l-kāfirīna awliyāʾ — those who take disbelievers as their protectors and close allies. Min dūni l-muʾminīn — bypassing the believers, setting aside the faithful, acting against them. A-yabtaghūna ʿindahumu l-ʿizza — do they seek honour with the disbelievers? Fa-inna l-ʿizzata lillāhi jamīʿā — but verily all honour belongs to Allah; it is entirely with Allah; it is not elsewhere.
Summary (al-Nisāʾ 4:139): Give the tidings of painful punishment to those who take disbelievers as protectors instead of believers — do these [foolish people] seek honour with the disbelievers? All honour belongs entirely to Allah (it is with Allah alone).
وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ
Wa-qad nazzala ʿalaykum fī l-kitābi an idhā samiʿtum āyāti llāhi yukfaru bihā wa-yustahzaʾu bihā fa-lā taqʿudū maʿahum ḥattā yakhūḍū fī ḥadīthin ghayrihi.
"And He has already revealed to you in the Book that when you hear the verses of Allah being denied and ridiculed, do not sit with them until they turn to another topic." (al-Nisāʾ 4:140)
Wa-qad nazzala ʿalaykum — and [this] has indeed been sent down and communicated to you. Fī l-kitāb — in the Book of Allah. An idhā samiʿtum āyāti llāhi yukfaru bihā — that when you hear the verses of Allah being disbelieved and kufr being committed against them. Wa-yustahzaʾu bihā — and mockery and ridicule being made of them. Fa-lā taqʿudū maʿahum — then do not sit with those people, do not remain in their company. Ḥattā yakhūḍū fī ḥadīthin ghayrihi — until they begin discussing some other topic [and leave the mockery behind]. Innakum idhan mithlu-hum — for then you too [by staying] are like them.
Summary (al-Nisāʾ 4:140): And it has indeed been revealed to you in the Book: when you hear people disbelieving in the verses of Allah and mocking them, do not sit with them until they turn to another topic — otherwise you are just like them. Indeed Allah will gather all of them (hypocrites and disbelievers) in Hell together.
الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ
Alladhīna yatarabbaṣūna bikum fa-in kāna lakum fatḥun min allāhi qālū a-lam nakun maʿakum wa-in kāna lil-kāfirīna naṣībun qālū a-lam nastaḥwidh ʿalaykum wa-namnaʿkum min al-muʾminīn.
"Those who await what will befall you — if a victory comes to you from Allah, they say: 'Were we not with you?' And if the disbelievers have a share [of success], they say: 'Did we not gain the upper hand over you and protect you from the believers?'" (al-Nisāʾ 4:141)
Alladhīna yatarabbaṣūna bikum — those who wait and watch what happens to you. Fa-in kāna lakum fatḥun min allāh — if a victory and triumph comes from Allah in your direction. Qālū a-lam nakun maʿakum — they say [to you the believers]: "Were we not with you too? We are your friends, your well-wishers." Wa-in kāna lil-kāfirīna naṣīb — but if the disbelievers gain a portion of success. Qālū a-lam nastaḥwidh ʿalaykum — they say to the disbelievers: "Did we not gain mastery over you [i.e., did we not control the situation] and wa-namnaʿkum min al-muʾminīn — and did we not protect you from the believers by restraining them?" Fa-llāhu yaḥkumu baynakum — Allah will judge between you on the Day of Qiyāma and make His decree known. And Allah will never grant the disbelievers a way (sabīl) to triumph permanently over the believers.
Summary (al-Nisāʾ 4:141): Those who watch and wait to see what befalls you — if a divine victory comes your way, they say [to you]: "Were we not with you?" (i.e., they claim partnership with you); and if the disbelievers gain an advantage, they say to them: "Did we not protect you from Muslims and restrain them from harming you?" In the end, Allah will judge between you — and Allah will never grant the disbelievers a way to triumph permanently over the believers.
O brethren! Look at the people of this present age and reflect: Are they not helping the disbelievers against the Muslims? Is the banner of Islam being raised? Are they not participants in that? You know that the believers are not permitted to befriend disbelievers. You know that in their inner dealings with disbelievers they must not incline toward them. If you think that by flattering the disbelievers you will gain honour — you are profoundly mistaken. Only under the canopy of Imān can true honour come. What is their state at present? Distance them — distance from them too. For those who achieve true victory, their drums of triumph will be heard. O friend! If you are truly a Muslim, if there is genuine faith in your heart, then the disbelievers can never bring you low. Your being driven away from the ṣuḥbat al-Imān (companionship of faith) and the aḥkām al-ilāhī (divine ordinances) is the reason. Allah does not let those who sincerely bear His trust come to harm.
Commentary on al-Nisāʾ 4:142 — The Hypocrisy of the Munāfiqūn in Prayer
إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا
Inna l-munāfiqīna yukhādiʿūna llāha wa-huwa khādiʿuhum wa-idhā qāmū ilā l-ṣalāti qāmū kusālā yurāʾūna l-nāsa wa-lā yadhkurūna llāha illā qalīlā.
"Indeed, the hypocrites [think they] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing off to people, and they do not remember Allah except a little." (al-Nisāʾ 4:142)
Inna l-munāfiqīna yukhādiʿūna llāh — indeed the hypocrites, in their own estimation, think they are deceiving Allah [by outwardly professing faith]. Wa-huwa khādiʿuhum — but in reality it is Allah who has devised a counter-trap for them, has concealed [the consequence] from them; they are deceiving themselves. What is their state? Idhā qāmū ilā l-ṣalāt — when they rise for the prayer. Qāmū kusālā — they rise up lazily, sluggishly, languidly, performing the prayer as a mere formality. Yurāʾūna l-nāsa — they show off to the people — their prayer to the people and to the imām is of equal worth [i.e., it is performed for show, not for Allah]. Wa-lā yadhkurūna llāha illā qalīlā — and they do not remember Allah except a little.
Summary (al-Nisāʾ 4:142): Indeed the hypocrites [imagine they] deceive Allah, while in reality Allah is dealing with them [according to their own measure] — and when they stand for prayer, they stand wearily and lazily, showing off to people, not performing it [truly]. They do not remember Allah except a very little.
مُذَبْذَبِينَ بَيْنَ ذَلِكَ لَا إِلَى هَؤُلَاءِ وَلَا إِلَى هَؤُلَاءِ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا
Mudhabdhabīna bayna dhālika lā ilā hāʾulāʾi wa-lā ilā hāʾulāʾi wa-man yuḍlili llāhu fa-lan tajida lahū sabīlā.
"Wavering between [believers and disbelievers], belonging to neither these nor those. And whoever Allah sends astray — you will never find for him a way." (al-Nisāʾ 4:143)
Mudhabdhabīna bayna dhālik — tossed and wavering between the two: between faith and unbelief, neither firmly in this camp nor firmly in that. Lā ilā hāʾulāʾi wa-lā ilā hāʾulāʾi — not [truly] with the believers and not [truly] with the disbelievers; adrift between the two. Wa-man yuḍlili llāhu fa-lan tajida lahū sabīlā — and whoever Allah allows to go astray, leaves [in error] — you will never find any path of guidance for him.
Summary (al-Nisāʾ 4:143): The hypocrites are tossed back and forth — neither with the believers nor with the disbelievers. And one whom Allah leaves in misguidance — no path [of salvation] can be found for him.
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ
Yā ayyuhā lladhīna āmanū lā tattakhidhū l-kāfirīna awliyāʾa min dūni l-muʾminīn.
"O you who believe! Do not take the disbelievers as allies instead of the believers." (al-Nisāʾ 4:144)
Yā ayyuhā lladhīna āmanū — O believers! Lā tattakhidhū l-kāfirīna awliyāʾ — do not take the disbelievers as your protectors and intimate allies. Min dūni l-muʾminīn — setting aside the believers, bypassing the community of faith.
Summary (al-Nisāʾ 4:144): O believers! Do not abandon the believers and take disbelievers as your protectors and intimate friends. (Remove their love from your hearts.) This would make [your real] proof against Allah firm [against you] and your honourable appearance remain [untarnished].
O brethren! Look at this verse and make it a point of reflection: Do you not feel love for disbelievers and revulsion from the believers? Do you not humiliate Muslims and honour disbelievers? Are you not serving the ends of disbelievers? Is your appearance —
— in what manner does it tell us that you are Muslim? Lā ilāha illā llāh — Astaghfiru llāh.
إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا
Inna l-munāfiqīna fī l-darki l-asfali min al-nāri wa-lan tajida lahum naṣīrā.
"Indeed, the hypocrites will be in the lowest depth of the Fire — and you will never find for them a helper." (al-Nisāʾ 4:145)
Inna l-munāfiqīna fī l-darki l-asfali — the hypocrites — those whose outward appears to be one thing while their inward is entirely another; who perform actions of this world with worldly motives — will be in the lowest, deepest pit of the Fire. Wa-lan tajida lahum naṣīrā — and you will never find any helper or rescuer for them.
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا
Illā lladhīna tābū wa-aṣlaḥū wa-ʿtaṣamū billāhi wa-akhlaṣū dīnahum lillāhi fa-ulāʾika maʿa l-muʾminīna wa-sawfa yuʾti llāhu l-muʾminīna ajran ʿaẓīmā.
"Except those who repent, reform, hold fast to Allah, and make their religion sincerely for Allah — those will be with the believers. And Allah will soon grant the believers a great reward." (al-Nisāʾ 4:146)
Wa-ʿtaṣamū billāh — and hold fast to Allah's rope with all their strength; take refuge in the sharīʿat (divine law) firmly. Wa-akhlaṣū dīnahum lillāh — and they purify and devote their religion entirely and sincerely to Allah alone. Fa-ulāʾika maʿa l-muʾminīn — such people are with the believers; Allah will keep them among the believers. Wa-sawfa yuʾti llāhu l-muʾminīna ajran ʿaẓīmā — and Allah will soon grant the believers a magnificent and glorious reward.
Summary (al-Nisāʾ 4:146): Except those who repented and reformed themselves and held firmly to Allah's rope and made their religion sincerely for Allah — they will be among the believers. And Allah will soon honour the believers with a great reward.
Commentary on al-Nisāʾ 4:147 — What Would Allah Gain by Punishing You?
مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا
Mā yafʿalu llāhu bi-ʿadhābikum in shakartum wa-āmantum wa-kāna llāhu shākiran ʿalīmā.
"What would Allah do with your punishment if you are grateful and believe? And Allah is Ever Appreciative, Ever Knowing." (al-Nisāʾ 4:147)
Mā yafʿalu llāhu bi-ʿadhābikum — what benefit would Allah derive from punishing you; what use is it to Him? In shakartum — if you give thanks — if you appreciate His countless blessings and acknowledge His grace. Wa-āmantum — and believe, bringing sincere faith. Wa-kāna llāhu shākiran ʿalīmā — and Allah is Shākirun — Appreciative, rewarding; and ʿAlīmun — fully aware of your deeds and actions.
Summary (al-Nisāʾ 4:147): What profit does Allah gain from punishing you? If you are grateful and believe — and Allah is Appreciative (He rewards gratitude) and All-Knowing.
[End of Volume One — Sūrat al-Nisāʾ, verse 147. The tafsīr of Sūrat al-Nisāʾ in this volume concludes here.]