النص المفهرس

152
Sūrah An-Nisa' 4:24-25
وَأُمَّهَتُ نِسَائِكُمْ وَرَبَهِبُكُمُ الَّتِى فِى حُجُورِكُم مِّن نِسَابِكُمُ
الَّتِىِ دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَ فَلاَ جُنَاحَ عَلَيْكُمْ
وَحَلَِّلُ أَبْنَابِكُمُ الَّذِينَ مِنْ أَصْلَبِكُمْ وَأَنْ تَجْمَعُواْ بَيْنَ
٢٣
اُلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَّ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
وَالْمُحْصَنَتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَنُكُمْ كِنَبَ اللَّهِ عَلَيْكُمْ وَأُحِلَّ
لَكُمْ مَّا وَرَآءَ ذَلِكُمْ أَنْ تَبْتَغُواْ بِأَمْوَلِكُمْ تُحْصِنِينَ غَيِّرَ مُسَفِحِينَ فَمَا
اُسْتَمْتَعْثُم بِهِ، مِنْهُنَّ فَقَاتُوُهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا
تَضَيْتُم بِهِ، مِنْ بَعْدِ اُلْفَرِيضَةِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا ﴾ وَمَنْ لَّمْ
يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَتِ الْمُؤْمِنَتِ فَمِن مَّا مَلَكَتْ
أَيْمَنُكُم مِّن فَنَيَتِكُمُ الْمُؤْمِنَتِّ وَاللَّهُ أَعْلَمُ بِإِيمَنِكُمْ بَعْضُكُمْ مِنْ بَعْضِ
mothers of your wives and your step-daughters under your care who are
born of your women with whom you have had intercourse,_though if you
have not had intercourse with them, there is no sin on you,_and the wives
of your sons from your loins, and that you combine two sisters (in
wedlock), except what has passed. Surely, Allah is Most-Forgiving, Very-
Merciful. [23] (Also prohibited are) the women already bound in
marriage, except the bondwomen you come to own. It has been written
by Allah for you. All (women), except these, have been permitted for you
to seek (to marry) through your wealth, binding yourself, (in marriage)
and not only for lust. So, to those of them whose company you have
enjoyed, give their dues (dower) as obligated. There is no sin on you in
what you mutually agree upon after the (initial) agreement. 15 Surely,
Allah is All-Knowing, All-Wise. [24]
If one cannot afford to marry the free Muslim women, then (he may
marry) the one you people own of your Muslim girls. Allah knows best
about your faith. You are similar to each other.
15) This means that the amount of dower can be increased or decreased, by
mutual consent, any time after marriage.

153
Sūrah An-Nisa' 4:26-28
فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَ بِالْمَعْرُوفِ مُحْصَنَتٍ غَيْرَ
مُسَفِحَتٍ وَلَا مُتَّخِذَاتِ أَخْدَانِ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ
نِصْفُ مَا عَلَى الْمُحْصَنَتِ مِنَ الْعَذَابِّ ذَلِكَ لِمَنْ خَشِىَ الْعَنَتَ مِنكُمْ وَأَنْ
يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ
٢٥
تَصْبِرُواْ خَيْرٌ لَّكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللَّهُ عَلِيهُ حَكِيمٌ (يَا وَاللَّهُ بُرِيدُ
أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَتِ أَنْ تَمِيلُواْ مَيْلًا عَظِيمًا
◌َثَ يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الْإِنسَنُ ضَعِيفًا.
So, marry them with the permission of their masters, and give them their
dues, as recognized, they being bound in marriage, not going for lust,
nor having paramours. So, once they have been bound in marriage, then,
if they commit a shameful act, they shall be liable to half of the
punishment prescribed for the free women. That is for those of you who
apprehend to indulge in sin.16 But that you be patient is better for you.
Allah is Most-Forgiving, Very-Merciful. [25] Allah intends (through this
Qur'an) to explain to you (the rules) and to guide you to the ways of those
(prophets who passed) before you, and to turn graciously towards you.
Allah is All-Knowing, All-Wise. [26]
Allah intends to turn graciously towards you, while those who follow
desires want you to deviate (from the right path), a huge deviation. [27]
Allah intends to make things easy on you. And man has been created
weak. [28]
16) The sense is that marrying slave-girls is advisable for a person who cannot
afford to marry a free woman and consequently apprehends that he will indulge
in illicit sexual. However, it is not suitable for a person who can afford to marry
a free woman, or can control himself. It should be noted that the rules relating
to slaves were applicable when legal slavery was in existence. In our days, slaves
are.not available. Therefore, one should not confuse them with servants or
artificially enslaved persons who are not slaves according to Shari'ah.

154
m
Sūrah An-Nisā' 4:29-32
يَأَيُّهَا الَّذِينَ ءَامَنُواْ لَا تَأْكُلُواْ أَمْوَلَكُم بَيْنَكُم بِالْبَطِلِ إِلَّ أَنْ
تَكُونَ تِجَرَةً عَن تَرَاضِ مِّنكُمْ وَلَا نَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ
ج
رَحِيمًا ﴿ وَمَن يَفْعَلْ ذَلِكَ عُدُوَنَا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ
إِن تَجْتَنِبُواْ كَبَآبِرَ مَا نُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ
ذَلِكَ عَلَى اللَّهِ يَسِيرًا
سَيْئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا ﴿ وَلَا تَنَمَّنَّوْ مَا فَضَّلَ اَللَّهُ بِهِ،
بَعْضَكُمْ عَلَى بَعْضَّ لِلْرِّجَالِ نَصِيبٌ مِّمَّا أَكْتَسَبُواْ وَلِلنِّسَاءِ نَصِيبٌ مِمَا
٣٢
أَكْنَسَبْنَّ وَسْئَلُواْ اللَّهَ مِن فَضْلِهِ: إِنَّ اللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
O you who believe, do not devour each other's property by false means,
unless it is trade conducted with your mutual consent. Do not kill one
another. Indeed, Allah has been Very-Merciful to you. [29] Whoever does
that out of aggression and injustice, We shall cast him into the Fire. This
is an easy thing for Allah. [30] If you abstain from the major (sins) out of
what you have been forbidden from, We shall write off your minor sins,
and shall admit you to a noble entrance. [31] Do not covet something in
which Allah has made some of you superior to others. For men there is a
share of what they earned, and for women, a share of what they earned.17
Pray to Allah for His grace. Surely, Allah is All-Aware of everything. [32]
17) Allah has created different people with different qualities according to His
wisdom. There are some qualities that are beyond one's power and control, like
manhood, physical health, strength, beauty, intelligence etc. These are the types
of qualities that the verse forbids to covet. If someone is superior to another in
some of these qualities, and the latter yearns to be like the former or even
superior to him, it will result in nothing but remorse and jealousy. He must
think that Allah has given to him some qualities that are missing in the other.
However, there are some qualities that may be earned through one's effort and
endeavor, like being pious, honest, hardworking, knowledgeable, generous, and
so on. One should not only long for such qualities, but should make his best
efforts to achieve them. The first sentence of the verse refers to the first kind
of qualities, while the second sentence relates to the second kind. It is reported
that some women in the days of the Holy Prophet dig expressed the desire that

155
Sūrah An-Nisa' 4:33-34
وَلِكُلِّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ اُلْوَلِدَانِ وَالْأَقْرَبُونَّ وَاُلَّذِينَ عَقَدَتْ
٣٣
أَيْمَنُكُمْ فَشَاتُوُهُمْ نَصِيبَهُمَّ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَىْءٍ شَهِيدًا
الرِّجَالُ قَوَّمُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضِ وَبِمَآ
أَنْفَقُواْ مِنْ أَمْوَلِهِمَّ فَالصَّلِحَتُ قَنِنَتُ حَفِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ
وَأَلَِّ تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَ وَأَهْجُرُوهُنَّ فِى الْمَضَاجِعِ وَأَضْرِبُوهُنَّ
٣٤
فَإِنْ أَطَعْنَكُمْ فَلَا نَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
For everyone We have made heirs in what the parents and the nearest of
kin have left. As for those with whom you have made a pledge, give them
their shares. 18 Surely, Allah is Witness over everything. [33]
Men are caretakers of women, since Allah has made some of them excel
the others, and because of the wealth they have spent. So, the righteous
women are obedient, (and) guard (the property and honor of their
husbands) in (their) absence with the protection given by Allah. As for
women of whom you fear rebellion, convince them, and leave them apart
in beds, and beat them. 19 Then, if they obey you, do not seek a way
against them. Surely, Allah is the Highest, the Greatest. [34]
if they had been men, they too would have been able to participate in jihad
actively. Obviously, this desire related to the first kind. The present verse
forbade them from such thoughts, but it clarified that their being female does
not deprive them of the fruits of their good deeds. They will be entitled to what
they earned, both in this world and in the Hereafter.
18) When the Sahabah al of the Holy Prophet migrated to Madinah, most of
their relatives remained in Makkah. Therefore, it was ordained for some time
that on the demise of an emigrant, his ally from Ansar (supporters) of Madinah
would be his legal heir. The present verse has abrogated that rule. It says that
after the detailed law of inheritance laid down in verses 11 and 12 above, it is the
parents and nearest of kin who will inherit the property of a deceased. However,
if one, when entering into the fold of Islam, has made a pledge with a Muslim
that they will inherit each other, then in the absence of any heir from the
Linsmen, they may be regarded as the legal heirs of one another. The one who
acquires the status of a legal heir through a pledge is termed as maulal-muwalah.
19
These are three stages suggested for correcting the behavior of one's wife.

156
Ar
Sūrah An-Nisa' 4:35-37
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَأَبْعَثُواْ حَكَمَا مِّنْ أَهْلِهِ، وَحَكَمًا مِنْ أَهْلِهَآ إِن
﴾ ﴿ وَأَعْبُدُوا
يُرِيدَآ إِصْلَحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَاْ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا
اللَّهَ وَلَا تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَلِدَيْنِ إِحْسَنًا وَبِذِى اُلْقُرْبَ وَاُلْيَتَمَى
وَاَلْمَسَكِينِ وَالْجَارِ ذِى الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَأَبْنِ
السَّبِيلِ وَمَّا مَلَكَتْ أَيْمَنْكُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ تُخْتَالًا فَخُورًا (
اُلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَنهُمُ اللَّهُ
مِن فَضْلِهِ، وَأَعْتَدْنَا لِلْكَفِرِينَ عَذَابًا مُهِينًا
If you fear a split between them (the spouses), send one arbitrator from
his people and one from her people. If they desire to set things right,
Allah shall bring about harmony between them. Surely, Allah is All-
Knowing, All-Aware. [35]
Worship Allah, and do not associate with Him anything, and be good to
parents and to kinsmen and orphans and the needy and the close neighbor
and the distant neighbor and the companion at your side 20 and the
wayfarer and to those (slaves who are) owned by you. Surely, Allah does
not like those who are arrogant, proud, [36] _those who are miserly and
bid people to be miserly, and conceal what Allah has given them of His
grace - and We have prepared for the disbelievers a humiliating
punishment, [37]
When an earlier stage is sufficient, it is not allowed to resort to the next one.
Particularly, the Holy Prophet has given clear directions about the third
stage, (i.e. beating) that it should be the last resort in a very extreme situation.
In a number of ahadith, he has condemned the practice of beating women. He
is reported to have said, "Good people among you would never beat women."
(Rūḥ-ul-Ma'āni, from Baihaqi and Ibn Sa'd) No prophet has ever beaten a
woman. Even in an extreme situation where the Holy Qur'an has allowed
beating, the Holy Prophet has, in its explanation, prohibited slapping on the
face or any act that may leave a mark on the body.
20) This refers to a co-traveler, a person sitting on one's side in a gathering, or

157
Sūrah An-Nisa' 4:38-43
وَالَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ رِشَآءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآَخِرِّ
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُواْ بِلَّهِ وَالْيَّوْمِ
٣٨
وَمَنْ يَكُنِ الشَّيْطَنُ لَهُ، قَرِيْنًا فَسَآءَ قَرِينًا
اَلْآَخِ وَأَنْفَقُواْ مِمَّا رَزَقَهُمُ اللَّهَ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا (٣٥) إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ
فَكَيْفَ إِذَا
ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَعِفْهَا وَيُؤْتِ مِنْ لَُّنْهُ أَخْرًا عَظِيمًا
جِثْنَا مِن كُلِّ أُمَّتِ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا لَمْ يَوْمَيِذٍ يَوَدُّ الَّذِينَ
كَفَرُواْ وَعَصَواْ الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الْأَرْضُ وَلَا يَكْثُمُونَ اللَّهَ حَدِيثًا
اُلَّذِينَ ءَامَنُواْ لَا تَقْرَبُواْ الصَّلَوَةَ وَأَنْتُمْ سُكَرَى حَتَّى تَعْلَمُواْ مَا نَقُولُونَ وَلَا جُنُبًا
and (for) those who spend their wealth only to show people, and do not
believe in Allah and the Last Day. Anyone for whom Satan is companion,
evil he is as a companion. [38] What harm was there for them if they had
believed in Allah and the Last Day, and spent out of what Allah had given
them. Allah knows all about them. [39] Surely, Allah does not wrong
(anyone), even to the measure of a particle. If it is a good deed, He
multiplies it, and gives a great reward out of His Own pleasure. [40]
Then, how (awful a spectacle) would it be when We shall bring a witness
from every community, and shall bring you over them as a witness. [41]
On that Day, those who have disbelieved and disobeyed the Messenger
shall wish that the earth were leveled with them. They shall not (be able
to) conceal anything from Allah. [42]
O you who believe! Do not go near Salah when you are intoxicated,
until you know what you say, nor in a state of 'major impurity'. 21,
standing by him in a row etc. The verse signifies that one should have good and
courteous behavior even with such a temporary neighbor or companion.
21) 'Major Impurity' stands for Janabah' which signifies a ritual impurity caused
by sexual intercourse or seminal discharge in sexual passion or dream, after
which it becomes obligatory to take a bath. The verse says that one should not
offer Salah in such a state, nor in a state of intoxication. It should be noted that
this verse was revealed when liquor was not prohibited, but it contained a hint
that liquor is something detestable which does not suit a worshipper.

158
Sūrah An-Nisa' 4:44-46
إِلَّا عَابِرِى سَبِيلٍ حَتَّى تَغْتَسِلُواْ وَإِن كُنُمْ مَرْضَىَ أَوْ عَلَى سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنَكُم
مِّنَ الْغَابِطِ أَوْ لَمَسْئُمُ النِّسَآءَ فَلَمْ تَجِدُوْ مَآءُ فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَأَمْسَحُواْ
) أَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ
بِوُجُوهِكُمْ وَأَيْدِيَكُمْ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا (٥ْ
وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى
اُلْكِتَبِ يَشْتَرُونَ الضَّلَلَةَ وَيُرِيدُونَ أَن تَضِلُواْ السَّبِيلَ
بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا (٤٥) مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ،
وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَأَسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيَّا بِأَلْسِنَنِهِمْ وَطَعْنًا فِ الدِّينِّ
__ save when you are traversing a way_22_until you take a bath. If you
are sick, or in travel, or if one of you has come after relieving himself, or
you have had contact with women, and you find no water, go for some
clean dust and wipe your faces and hands (with it). 23 Surely, Allah is
Most-Pardoning, Most-Forgiving. [43]
Have you not observed those who have been given a share from the
Book? They buy misguidance and wish that you (too) lose the way. [44]
But Allah knows your enemies very well. Allah is enough as a friend, and
Allah is enough as a supporter. [45] Among the Jews there are some who
distort the words against their contexts, and say, "We hear and disobey,"
and "Hear. May you not be made to hear," and "Raina', 24 twisting their
tongues and maligning the Faith.
22) This is an exception to the rule that Salah cannot be offered in the state of
'major impurity' before having a bath. It means that a traveler who does not
find water to have a bath may offer Salah without it after making tayammum
explained in the next sentence.
23) The verse signifies that tayammum may be performed when water is not
available (which normally happens during a journey), or when one is sick and
unable to use water. It is also explained that it is allowed in both kinds of
impurities, major or minor. The words, 'one of you has come after relieving
himself' alludes to all minor impurities in which ablution (wudu') is necessary for
performing Salah, and the words, 'you have touched women' stand for sexual
intercourse that entails 'major impurity' in which bath becomes mandatory. The
way that tayammum is to be made is also mentioned at the end.
24) All these words have two different meanings; one is benign, and the other,

159
Sūrah An-Nisa' 4:47-48
وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَأَسْمَعْ وَأَنْظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ
يَأَيُّهَا الَّذِينَ أُوتُواْ الْكِنَبَ ءَامِنُواْ بِمَا
اَللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهَا فَنَرُدَّهَا عَلَى أَذْبَارِهَا أَوْ
إِنَّ اللَّهَ لَا يَغْفِرُ
فَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَبَ اُلسَّبْتِ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا
أَنْ يُشْرَكَ بِهِ، وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءٍ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ أَفْتَرَىَ إِثْمًا
٤٨
عَظِيمًا
If they had said, "We hear and obey," and "Hear," and "Look after us,"
it would have been better for them, and more proper, but Allah has cast
His curse on them due to their disbelief. So, they do not believe except a
few. [46]
O you who have been given the Book, believe in what We have revealed
confirming what is with you, before We rub off faces and turn them
shaped like their backs, or lay a curse upon them, as We cursed the
People of the Sabbath. Whatever Allah orders is destined to occur. [47]
Surely, Allah does not forgive that a partner is ascribed to Him, and He
forgives anything short of that for whomsoever He wills. 25 Whoever
ascribes a partner to Allah commits a terrible sin. [48]
malignant. They pretended to mean the benign and favorable meanings, but in
reality they meant the contrary. In "We hear and disobey" they pretended to
mean: "We listen to you, and disobey your opponents". When saying, "Hear.
May you not be made to hear", they pretended to mean: "May you not be made
to hear anything that hurts you", but they actually meant: "May you not be
made to hear anything that makes you happy." As explained in 2:104, when they
said: Ra'ina, they pretended to use it in Arabic sense, which is: "Take care of
us." But in Hebrew it was a curse word which was what they really meant.
25) This means that Allah may forgive any sin, even without repentance, at His
discretion, except the sin of ascribing partners to Him, which cannot be
forgiven unless one repents and believes in Tauhid (Oneness of Allah).

160
Sūrah An-Nisa' 4:49-53
أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمَّ بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا
أَلَمْ تَرَ إِلَى
أَنْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبِّ وَكَفَى بِهِ: إِثْمَا مُّبِينًا
(٤٩
اُلَّذِينَ أُوتُواْ نَصِيبًا مِّنَ اُلْكِتَبِ يُؤْمِنُونَ بِالْجِبْتِ وَالطّغُوتِ وَيَقُولُونَ
أُوْلَئِكَ الَّذِينَ لَعَنَهُمُ
لِلَّذِينَ كَفَرُواْ هَؤُلَاءِ أَهْدَى مِنَ الَّذِينَ ءَامَنُواْ سَبِيلًا
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذَا لَّا
اَللَّهُ وَمَن يَلْعَنِ اَللَّهُ فَلَن ◌َّجِدَ لَهُ نَصِيًّا !
٣
يُؤْتُونَ النَّاسَ نَقِيرًا
Have you not seen those who claim sanctity for themselves? In fact, Allah
sanctifies whom He wills, and they shall not be wronged even to the
measure of a thread of a date-stone. [49] See how they fabricate a lie
against Allah, and it is enough to be an open sin. [50] Have you not seen
those who have been given a share from the Book? They believe in Jibt
and Tag hut 2 and say concerning those who disbelieve, "They are better
guided in their way than those who believe." 27 [51] Those are the ones
whom Allah has cursed, and the one whom Allah has cursed, for him you
shall find no helper. [52] Is it that they have a share in the kingdom? If
so, they would give nothing to the people, not even to the measure of
a tiny pit on the back of a date-stone? [53]
26) Jibt is originally the name of an idol, but it is also used for every false god,
as well as sorcery. Taghut literally means 'rebel'. It is also used for Satan, and for
evil and falsehood.
27) Some Jews had gone to the pagans of Makkah, and in order to gain their
support against the Holy Prophet , they praised their idols and declared that
the pagans are better in their religion than the Muslims. This verse refers to this
statement of the Jews. (Rūḥ-ul-Ma'ani)
28) The sense is that if they had some kind of kingdom, they would have been
so miserly that they would give nothing to anyone. This is one of the reasons
why Allah has not given to them any such power.

161
AT
Sūrah An-Nisa' 4:54-58
أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَآ ءَاتَهُمُ اللَّهُ مِن فَضْلِهِ، فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَهِيَمَ
فَمِنْهُم مَّنْ ءَامَنَ بِهِ، وَمِنْهُم مَّن
اُلْكِتَبَ وَاَلْحِكْمَةَ وَءَاتَيْنَهُم مُلْكَا عَظِيمًا
إِنَّ الَّذِينَ كَفَرُواْ بِشَايَتِنَا سَوْفَ نُصْلِيهِمْ نَارًا
صَدَّ عَنْهُ وَكَفَى بِجَهَنَّمَ سَعِيرًا
كُلَّمَا نَضِبَتْ جُلُودُهُم بَدَّلْنَهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُواْ الْعَذَابُّ إِنَّ اللَّهَ كَانَ عَزِزًا
حَكِيمًا ﴿ وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّذِحَتِ سَنُدْ خِلُهُمْ جَنَّاتٍ تَجْرِى مِن تَحْنِهَا
اُلْأَنْهُ خَلِينَ فِيهَا أَبَدَّ لَهُمْ فِيهَا أَزْوَجٌ مُطَهَّرَةٌ وَنُدْخِلُهُمْ ظِلَّا ظَلِيلًا
﴿ إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّواْ الْأَمَنَتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَنْ
تَحْكُمُواْ بِالْعَدْلِّ إِنَّ اللَّهَ نِعِبَّا يَعِظُكُمْ بِّهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا
Or, is it that they are jealous of people over what Allah has given them of
His bounty, while We have given to the House of Ibrahim the Book and
the wisdom, and We have given to them a great kingdom? 29 [54] So,
there were some among them who believed in it, and there were others
among them who turned away from it. Enough (for the latter) is
Jahannam, a fire ablaze! [55] Those who have disbelieved in Our verses,
We shall certainly make them enter a fire. Whenever their skins are burnt
out, We shall give them other skins in their place, so that they may taste
the punishment. Surely, Allah is All-Mighty, All-Wise. [56] As for those
who have believed and have done good deeds, We shall admit them to
gardens beneath which rivers flow, where they will live forever. For them
there are wives purified. We shall admit them to an umbrageous shade.
[57] Surely, Allah commands you to deliver trusts to those entitled to
them, and that, when you judge between people, judge with justice.
Surely, excellent is the exhortation Allah gives you. Surely, Allah is All-
Hearing, All-Seeing. [58]
29) This means that the Jews are rejecting the truth because of their jealousy.
They are annoyed because Allah has bestowed prophethood and political power
on the Holy Prophet . who is not an Israelite. Allah says that the Holy Prophet
with too is from the progeny of Ibrahim i whose many children were given
both messengership and the kingdom (both religious and political authority).

162
Sūrah An-Nisa' 4:59-61
◌َأَيُّهَا الَّذِينَ ءَامَنُواْ أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِ اُلْأَمْرِ مِنَكُمْ فَإِن تَزَعْنُمْ فِى شَىْءٍ
فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَّوْمِ الْآَخِرِّ ذَلِكَ خَيْرٌ وَأَحْسَنُ
أَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ
تَأْوِيلًا.
مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ،
وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَآ
وَيُرِيدُ الشَّيْطِنُ أَنْ يُضِلَّهُمْ ضَلَلا بَعِيدًا
أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا
O you who believe, obey Allah and obey the Messenger and those in
authority among you. Then, if you quarrel about something, revert it
back to Allah and the Messenger, 30 if you believe in Allah and the Last
Day. That is good, and the best at the end. [59] Have you not seen those
who claim that they have believed in what was revealed to you and what
was revealed before you? They want to take their disputes to the Tag hut,
31 while they were ordered to reject it. Satan wants to mislead them to a
remote wrong way. [60]
When it is said to them, "Come to what Allah has revealed and to the
Messenger," you will see the hypocrites turning away from you in
aversion. [61]
30) That is, 'Take the Qur'an and the Sunnah of the Holy Prophet de as the
final authority in your disputes.'
31) Verse 60 to 70 were revealed in the context of some incidents in which
certain hypocrites suggested that their disputes should be brought to the Jews
or to some soothsayers, instead of the Holy Prophet , because they knew he
would judge objectively, and thus his decision would very likely go against
them. Taghut, as explained in verse 52 (note 26), refers to Satan or any false
entity. Here it alludes to the person they wanted to judge between them, either
a Jew or a soothsayer. When the hypocrites were criticized that, despite their
claim to be Muslims, they agreed to submit to the decision of someone other
than the Holy Prophet we, they gave the excuse that they went to the Jews, or
soothsayers, only as a matter of compromise, and not for formal litigation. This
is the import of their statement quoted in Verse 62, "We meant nothing but to
promote good and bring about harmony."

163
Sūrah An-Nisa' 4:62-66
فَكَيْفَ إِذَا أَصَبَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوَكَ يَحْلِفُونَ
أُوْلَئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِى
بِاللَّهِ إِنْ أَرَدْنَا إِلَّ إِحْسَنًا وَتَوْفِيقًا
قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظُهُمْ وَقُل لَّهُمْ فِى أَنفُسِهِمْ قَوْلًا بَلِيغًا
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهَّ وَلَوْ أَنَّهُمْ إِذ ◌َظَلَمُوَاْ
أَنْفُسَهُمْ جَاءُوَكَ فَاسْتَغْفَرُواْ اللَّهَ وَاُسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللَّهَ
تَوَّابًا رَّحِيمًا (٤٥ فَلَ وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ
٦٥
بَيْنَهُمْ ثُمَّ لَا يَجِدُواْ فِى أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا
وَلَوْ أَنَّا كَنَبْنَا عَلَيْهِمْ أَنِ أَقْتُلُواْ أَنْفُسَكُمْ أَوِ آَخْرُجُواْ مِنْ دِيَرِكُم مَّا فَعَلُوهُ إِلَّا
قَلِيلٌ مِّنْهُمَّ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوَعَظُونَ بِهِ، لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَنِبِيتًا
But, how (apologetic) they are when they suffer a calamity because of the
acts of their own hands, and they come to you swearing by Allah, "We
meant nothing but to promote good and bring about harmony." [62]
Those are the ones Allah knows what is in their hearts. So, ignore them,
and give them good counsel, and speak to them about themselves in
appealing words. [63] We did not send any Messenger but to be obeyed by
the leave of Allah. Had they, after having wronged themselves, come to
you and sought forgiveness from Allah, and had the Messenger prayed for
their forgiveness, they would certainly have found Allah Most-Relenting,
Very-Merciful. [64] So, never by your Lord! Never shall they become
believers, unless they make you the judge in the disputes that arise
between them, then find no discomfort in their hearts against what you
have decided, and surrender to it in total submission. [65] If We had
prescribed for them that they should kill themselves or that they should
migrate from their homeland, they would have not done it, except a few
of them. 32 If they had done what they were advised to do, it would have
been better for them, and more effective in making (them) firm. [66]
32) On the basis of the incidents mentioned above (in note 31), some Jews
taunted that those claiming to be Muslims do not obey their Prophet , while

164
Sūrah An-Nisa' 4:67-72
وَمَن
وَلَهَدَيْنَهُمْ صِرَاطًا مُسْتَقِيمًا
٦٨
وَإِذَا لََّتَيْنَهُم مِّن لَّدُنَّا أَجْزًا عَظِيمًا
يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِنَ وَالصِّدِّيقِينَ
ذَلِكَ اُلْفَضْلُ مِنَ اللَّهِ
وَالشُّهَدَآءِ وَالصَّلِحِينَّ وَحَسُنَ أُوْلَئِكَ رَفِيقًا
يَأَيُّهَا الَّذِينَ ءَامَنُواْ خُذُواْ حِذْرَكُمْ فَانِفِرُواْ ثُبَاتٍ أَوِ
وَكَفَى بِاللَّهِ عَلِيمًا
وَإِنَّ مِنْكُمْ لَمَنْ لَّيْبَطِئَنَّ فَإِنْ أَصَبَتَّكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعُمَ
انِفِرُواْ جَمِيعًا
اَللَّهُ عَلَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا
In that case, We would certainly have given them a great reward [67] and
we would certainly have led them to a straight path. [68] Those who obey
Allah and the Messenger are with those whom Allah has blessed, namely,
the prophets, the Siddig in, the Shuhada'
33 and the righteous. And
excellent are they as companions. [69] That grace is from Allah; and
Allah is sufficient as being the One who knows. [70]
O you who believe, be on your guard, and march in groups, or march all
together. [71] Among you there is one 34 who shall invariably fall back;
then, if some calamity befalls you, he would say, "Allah has shown His
favor to me, as I was not present with them." [72]
the Jews were so obedient to their prophet that when he ordered them to kill
themselves, they killed themselves. The verse says that if Allah orders these
braggarts to do so now, they would not do it, except a few of them.
33) Șiddiq, lexically means 'very truthful'. In the Islamic terminology, it normally
refers to those Companions of a prophet who excel all others in their
submission to Allah and His Messenger. They enjoy the highest status of piety
after the Prophets, like Sayyiduna Abu Bakr
. Shuhada' (plural of Shahid)
means the persons who sacrifice their lives in the way of Allah. The word has
not been translated here as 'martyr' which sometimes is taken as an equivalent
of Shahid, because the word 'martyr' is also applied for the persons killed in
ethnic or racial wars, while they may not be termed as Shuhada' according to the
Islamic terminology.
34) Reference here is to the hypocrites.

165
Sūrah An-Nisa' 4:73-77
وَلَبِنْ أَصَبَكُمْ فَضْلٌ مِّنَ اللَّهِ لَيَقُولَنَّ كَأَنْ لَمْ تَكُنُ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ
يَلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا (٠﴾ ﴿ فَلْيُقَتِلْ فِى سَبِيلِ اللَّهِ
الَّذِينَ يَشْرُونَ الْحَيَوَةَ الدُّنْيَا بِالْآَخِرَةِّ وَمَن يُقَتِلْ فِى سَبِيلِ اللَّهِ
( وَمَا لَكُمْ لَا نُقَيِّلُونَ فِى سَبِيلِ
فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًّا عَظِيمًا !
اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الْرِجَالِ وَالنِّسَاءِ وَالْوِلْدَنِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ
هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَأَجْعَل لَّنَا مِن لَّدُّنْكَ وَلِيَّا وَأَجْعَل لَّنَا مِن لَّدُنكَ
اُلَّذِينَ ءَامَنُواْ يُقَئِلُونَ فِى سَبِيلِ اللَّهِ وَالَّذِينَ كَفَرُواْ يُقَتِلُونَ فِىِ
نَصِيرًا
سَبِيلِ اَلَّغُوتِ فَقَائِلُواْ أَوْلِيَآءَ الشَّيْطِنِ إِنَّ كَيْدَ الشَّيْطَنِ كَانَ ضَعِيفًا
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَمْ كُفُواْ أَيَدِيَّكُمْ وَأَقِيمُوا الصَّلَوةَ وَءَاتُواْ الزَّكَوَةَ فَمَّا
كُتِبَ عَلَيْهِمُ الْفِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
And if some bounty comes to you from Allah, he will certainly say,_as if
there was no friendship between you and him_ "Oh, would that I had
been with them; then I would have secured a handsome gain." [73] So,
those who sell the worldly life for the Hereafter should fight in the way of
Allah. Whoever fights in the way of Allah, then gets killed or prevails, We
shall give a great reward to him. [74] What has happened to you that you
do not fight in the way of Allah, and for the oppressed among men,
women and children who say, "Our Lord, take us out from this town
whose people are cruel, and make for us a supporter from Your own, and
make for us a helper from Your own." [75] The believers fight in the way
of Allah, and the disbelievers fight in the way of Taghat. So, fight the
friends of Satan. No doubt, the guile of Satan is feeble. [76]
Have you not seen those to whom it was said, "Hold your hands (from
fighting) and be steadfast in Șalah and pay Zakāh." However, when
fighting is enjoined upon them, then surprisingly, a group from them
starts fearing people, as one would fear Allah, or fearing even more.

166
Sūrah An-Nisa' 4:78-79
وَقَالُواْ رَبَّنَا لِمَا كَثَبْتَ عَلَيْنَا اُلْفِنَالَ لَوْلَا أَخَّرْنَنَا إِلَى أَجَلِ قَرِبِبٍ قُلْ مَنَعُ الدُّنْيَا
أَيْنَمَا تَكُونُواْ يُدْرِكِكُمُ
قَلِيلٌ وَاُلْآَخِرَةُ خَيْرٌ لِّمَنْ أُنَّقَى وَلَا نُظْلَمُونَ فَئِيلًا
اُلْمَوْتُ وَلَوْ كُمْ فِى بُرُوجِ مُشَيِّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَذِهِ مِنْ عِندِ اللَّهِ
وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَذِهِهِ مِنْ عِندِلَكْ قُلْ كُلُّ مِّنْ عِندِ اللَّهِ فَلِ هَؤُلَاءِ
اُلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا (٨ مَّ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ
٧٩
مِن سَيِّئَةٍ فَن نَّفْسِكَ وَأَرْسَلْنَكَ لِلنَّاسِ رَسُولَاً وَكَفَى بِلَّهِ شَهِيدًا
They say, "Our Lord, why have you enjoined fighting upon us? Would you
have not spared us for a little more time?" 35 Say, "The enjoyment of the
world is but a little, and the Hereafter is far better for the one who fears
Allah, and you shall not be wronged, even to the measure of a fiber. [77]
Wherever you will be, Death will overtake you, even though you are in
fortified castles." If some good comes to them, 36 they say, "This is from
Allah." But if some evil visits them, they say, "This is from you." Say, "All
is from Allah." So, what is wrong with these people, they do not seem to
understand anything? [78] Whatever good comes to you, it is from Allah
and whatever evil visits you, it comes from your own selves.37 We have sent
you to be a Messenger for the people. Allah is enough to be a witness. [79]
35) When the Muslims were being persecuted in Makkah, they asked the Holy
Prophet ¿ for permission to fight in their defense, but they were ordered to
endure the hardships with patience, avoid fighting and attend to Șalāh, Zakāh
and other modes of worship, so that they develop spiritual qualities required for
jihad. But when they migrated to Madinah, and jihad was enjoined upon them,
some of them felt it difficult to leave the peaceful life they had just started after
a long time of persecution and trial. The verse refers to such people.
36) This part of the verse refers to the Jews who were well off in Madinah
before the Holy Prophet : migrated there. But when he came to Madinah, and
the Jews rejected his call towards Islam, they suffered a decline in their income
as punishment for their rejection. At this point, they blamed the Holy Prophet
il that their misfortune was caused by him. The present verse refutes them by
saying that prosperity and misfortune both are by the will of Allah, and
according to His wisdom.
37) The sense is that if someone acquires some good, it is merely a grace from

167
Sūrah An-Nisa' 4:80-83
1.
مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ وَمَنْ تَوَلَى فَمَا أَرْسَلْنَكَ عَلَيْهِمْ حَفِيظًا
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِى تَقُولٌ
11
وَاللَّهُ يَكْتُبُ مَا يُبَيِّئُونَّ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِالَّهِ وَكِيلًا
أَفَلَا يَتَدَبَّرُونَ الْقُرْءَانُّ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَفًا كَثِيرًا
وَإِذَا جَآءَ هُمْ أَمْرٌ مِّنَ اُلْأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ، وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ
وَإِلَّ أُوْلِ الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ، مِنْهُمُّ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ
٨٣
وَرَحْمَتُهُ، لَأَتَّبَعْتُمُ الشَّيْطَنَ إِلَّا قَلِيلًا
Whoever obeys the Messenger obeys Allah, and whoever turns away,
then, We did not send you to stand guard over them. [80] They say,
"Obedience (we observe)." But when they go away from you, a group of
them conspires at night contrary to what they say. Allah records what
they conspire. So ignore them and put your trust in Allah. Allah is enough
to trust in. [81]
Do they not, then, ponder about the Qur'an? Had it been from someone
other than Allah, they would have found in it a great deal of discrepancy.
[82] When news concerning peace or fear comes to them, they go about
spreading it. Had they referred it to the Messenger and to those having
authority among them, the truth of the matter would have come to the
knowledge of those of them who are able to investigate. 38 But for Allah's
grace upon you, and mercy, you would have followed the Satan, save a
few. [83]
Allah, because if he is disobedient, he does not deserve any blessing from Allah,
and if he is obedient, his obedience is always short of what he owed towards
Allah. Therefore, Allah has no liability towards anyone. On the other hand, if
someone faces a calamity or hardship, it is always attributable to some of his
own misdeeds.
38) Verses 81 to 33 refer to the hypocrites, and verse 83 says that they spread
rumors among Muslims in both states of war and peace. The verse directs the
Muslims that, instead of relying on them and passing them on to others, they

168
Sūrah An-Nisa' 4:84-88
فَقَائِلٌ فِى سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللَّهُ أَنْ يَكُفَّ
مَّن يَشْفَعْ شَفَعَةً
بَأْسَ الَّذِينَ كَفَرُواْ وَاَللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا (١٥)
حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِنْهَا وَمَن يَشْفَعْ شَفَعَةً سَيِّئَةً يَكُنْ لَّهُ كِفْلٌ مِّنْهَا
وَإِذَا حُبِّيْتُم بِنَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ
٨٥
وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ مُّقِينًا
اللَّهُ لَا إِلَهَ إِلَا هُوَ لَيَجْمَعَنَّكُمْ
رُدُوهَاْ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَىْءٍ حَسِيبًا
إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيَةٍ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا
الْمَُفِقِينَ فِتَتَيْنِ وَاللَّهُ أَكَسَهُم بِمَا كَسَبُوَاْ أَثْرِيدُونَ أَنْ تَهْدُواْ مَنْ أَضَلَّ اللَّهُ
NA
وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا
So, fight in the way of Allah. You are not responsible but for yourself, and
persuade the believers (to fight in Allah's way). It is likely that Allah will
prevent the mischief of those who disbelieve. Allah is the strongest in
power and the mightiest in punishing. [84] Whoever makes a good
recommendation, there shall be for him a share from it (in the Hereafter),
and whoever makes a bad recommendation, there shall be for him a share
from it. Allah is powerful over everything. [85]
When you are greeted with a salutation, greet with one better than it, or
return the same. Surely, Allah is the One who takes account of
everything. [86] Allah: There is no god but He. He shall certainly gather
you towards the Day of Doom. There is no doubt about it. Who is more
truthful in his word than Allah? [87] So, what is the matter with you that
you have become two groups about the hypocrites, while Allah has
reverted them because of what they did. 39 Do you want to guide the one
whom Allah has let go astray? The one whom Allah lets go astray, you
shall never find a way for him. [88]
should convey these rumors to the administrative authorities who may verify
their correctness. If such rumors are spread without verification, it may create
confusion in, and at times a big loss to, the community.
39) Some people from Makkah came to the Holy Prophet que and pretended to
have embraced Islam. But after a while, they turned apostates, and left for

169
Sūrah An-Nisa' 4:89-90
وَدُواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاءٌ فَلَ نَتَّخِذُواْ مِنْهُمْ أَوْلِيَآءَ حَتَّى يُهَاجِرُواْ
فِى سَبِيلِ اللَّهِ فَإِن تَوَلَّوْ فَخُذُوهُمْ وَأَقْتُلُوهُمْ حَيْثُ وَجَدْ تُمُوهُمِّ وَلَا نَتَّخِذُواْ
مِنْهُمْ وَلِيَّا وَلَا نَصِيرًا
إِلَّا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَقُّ أَوْ
جَاءُ وَكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَدِلُوكُمْ أَوْ يُقَئِلُواْ قَوْمَهُمّ وَلَوْ شَآءَ اللَّهُ
لَسَلَّطَهُمْ عَلَّكُمْ فَلَقَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَدِّلُوكُمْ وَأَلْقَوْ إِلَيْكُمُ السَّلَمَ فَمَا
جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
They wish that you should disbelieve, as they have disbelieved, and thus
you become all alike. So, do not take friends from among them unless
they migrate in the way of Allah. Then, if they turn away, seize them, and
kill them wherever you find them, and do not take from among them a
friend or helper. [89]
Except those who join a group between whom and you there is a treaty, 40
or who come to you with their hearts feeling discomfort in fighting either
against you or against their own people. If Allah had so willed, He would
have given them power over you, then they would have fought you 41 -
so, if they stay away from you, and do not fight you and offer you peace,
then Allah has not given you any authority against them. [90]
Makkah on the pretext of taking a business trip. Some Muslims opined that they
were still Muslims, while others said that they had turned apostates. This verse
disclosed that they had never embraced Islam in reality; they were hypocrites
who came to deceive Muslims. After their departure, they abandoned even their
claim of being Muslims; therefore the next verse (89) speaks of their real
designs and orders the Muslims to kill them wherever they are found.
40) Verse 89 has ordered to kill the infidels mentioned in verse 88 and 89. This
order included all such infidels. Now this verse (90) exempts those who have a
peace treaty with the Muslims, or those who join them in the treaty. Similarly
those who come to the Muslims and say that they do not like to fight anyone,
neither the Muslims, nor their own people, and want to remain in peace; they
are also exempted from the order of killing.
41) It means that the abstinence of these people from fighting is a blessing from
Allah, otherwise they might have fought the Muslims like other infidels. Then

170
m
Sūrah An-Nisa' 4:91-92
سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَنْ يَأْمَنُوَكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوْاْ إِلَى اُلْفِتْنَةِ
أُرْكِسُواْ فِيهَا فَإِنِ لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُّواْ إِلَيْكُ السَّلَمَ وَيَكُفُّواْ أَيْدِيَهُمْ فَخُذُوهُمْ
91
وَأَقْنُلُوهُمْ حَيْثُ تَفِفْتُمُوهُمَّ وَأُوْلَكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأْ وَمَن قَثَلَ مُؤْمِنًا خَطَئًا
فَتَحْرِيُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةُ إِلَى أَهْلِهِ: إِلََّ أَنْ يَضَدَّقُواْ
You will find others who want to be secure from you, and secure from
their own people. (But) whenever they are called back to the mischief,
they are plunged into it. 42 So, if they do not stay away from you, and do
not offer peace to you, and do not restrain their hands, then seize them,
and kill them wherever you find them, and, We have given you an open
authority against them. [91]
It is not for a believer (Muslim) to kill any believer, except by mistake.
Whoever kills a believer by mistake, then, a believing slave has to be freed,
and the blood money must be paid to his family, unless they forgo it. 43
the Muslims are directed that they should test such people, and if it is proved
through their behavior that they really dislike fighting, and want to remain
peaceful in real terms, then Allah has not allowed to seize them or to fight them.
42) This verse refers to a third category of people who, like the ones mentioned
in verse 90, would approach the Muslims to seek peace, and pretend that they
do not like fighting anyone, neither the Muslims, nor their own people, but they
were not honest in their claim. Therefore, if they were invited by the opponents
of the Muslims to join them against the Muslims, they violated their pledge with
the Muslims. The verse orders that such people should also be killed like the
first group mentioned in verse 89 above. Several reports state that some people
from the tribes of Asad, Ghatafan and 'Abd-ud-Dar belonged to this category
of infidels.
43) Killing by mistake means that the killer did not intend to kill the victim, but
he was killed by his unintentional act; for example, he wanted to shoot an
animal, but he missed the target and shot a human being. If both the killer and
the victim are Muslims in such cases, the killer has two obligations. Firstly, he
must offer kaffarah (expiation) by freeing a Muslim slave. If no slave is found,

171
Sūrah An-Nisa' 4:93-93
فَإِن كَانَ مِنْ قَوْمٍ عَدُوٍ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن
كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَقٌ فَدِيَةٌ مُسَلَّمَةُ إِلَى أَهْلِهِ.
وَتَحْرِثُ رَقَبَةٍ مُؤْمِنَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً
وَمَنْ يَقْتُلْ مُؤْمِنَا
9
مِّنَ اللَّهِ. وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَلِّدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ،
٩٣
وَأَعَدَّ لَهُ, عَذَابًا عَظِيمًا
If he (the victim) belongs to a people hostile to you and is a believer,
then, a believing slave has to be freed. 44 If he (the victim) belongs to a
people between whom and you there is treaty, then, blood money is to be
paid to his family, 45 and a believing slave to be freed. Whoever does not
find one has to fast for two consecutive months. This is repentance
prescribed from Allah's side. Allah is All-Knowing, All-Wise. [92]
Whoever kills a believer deliberately, his reward is Jahan nam (Hell) where
he shall remain forever, and Allah shall be angry with him and shall cast
curse upon him, and He has prepared for him a mighty punishment. [93]
(as in our days, there is no slave) he has to fast for two consecutive months.
Secondly, he has to pay blood money (Diyah) to the heirs of the victim (which
will be distributed between them according to their shares in inheritance). If the
killer is a Non-Muslim, living in a Muslim country, he has to pay blood money
only, as no kaffarah is obligated on him.
44) If a Muslim lives in a Non-Muslim country, hostile to the Muslims in the
sense that Muslims have no treaty with it, and he is killed by a Muslim, blood
money is not payable, because he was not under the protection of an Islamic
state which has no authority over the hostile country.
45) When the victim of 'killing by mistake' is a Dhimmi (a Non-Muslim living
legally in an Islamic state) or Musta'min, (a Non-Muslim who is visiting an
Islamic state with permission), in both cases he is protected by the treaty or the
covenant he has with the Islamic state. Therefore, blood money is to be paid by
the killer to his family, and if the killer is a Muslim, he has to offer Kaffarah
(expiation) as well.