The Tafsīr of Sūrat An-Nisā' (Chapter 4)

Virtues of Sūrat An-Nisā', A Madinan Sūrah

Al-'Awfi reported that Ibn 'Abbās said that Sūrat An-Nisā' was revealed in Al-Madīnah. Ibn Marduwyah recorded similar statements from 'Abdullāh bin Az-Zubayr and Zayd bin Thābit. In his Mustadrak, Al-Ḥākim recorded that 'Abdullāh bin Mas'ūd said, "There are five Āyāt in Sūrat An-Nisā' that I would prefer to the life of this world and all that is in it,

Qur’an 4:40إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ

«Surely, Allāh wrongs not even the weight of an atom,» [4:40],

Qur’an 4:31إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ

«If you avoid the great sins which you are forbidden to do» [4:31],

Qur’anإِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ

«Verily, Allāh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills» [4:48],

Qur’an 4:64وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ

«If they (hypocrites), when they had been unjust to themselves, had come to you» [4:64], and,

Qur’an 4:110وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًا رَّحِيمًا

«And whoever does evil or wrongs himself, but afterwards seeks Allāh's forgiveness, he will find Allāh Oft-Forgiving, Most Merciful» [4:110].” ^{1Al-Ḥākim 2:305.}

Al-Ḥākim recorded that Ibn 'Abbās said, "Ask me about Sūrat An-Nisā', for I learned the Qur'ān when I was still young." Al-Ḥākim said, "This Ḥadīth is Ṣaḥīḥ according to the criteria of the Two Ṣaḥīḥs, and they did not collect it."^{2Al-Ḥākim 2:301.}

Qur’an 4:1–6يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا وَءَاتُوا۟ ٱلْيَتَٰمَىٰٓ أَمْوَٰلَهُمْ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ إِنَّهُۥ كَانَ حُوبًا كَبِيرًا وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟ وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا وَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٰلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمْ قِيَٰمًا وَٱرْزُقُوهُمْ فِيهَا وَٱكْسُوهُمْ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا وَٱبْتَلُوا۟ ٱلْيَتَٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيبًا

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful

Qur’an 4:1يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

«1. O mankind! Have Taqwā of your Lord, Who created you from a single person, and from him He created his mate, and from them both He created many men and women, and have Taqwā of Allāh through Whom you demand your mutual (rights), and revere the wombs. Surely, Allāh is always watching over you.»

The Command to have Taqwā, a Reminder about Creation, and Being Kind to Relatives

Allāh commands His creatures to have Taqwā of Him by worshipping Him Alone without partners. He also reminds to them of His ability, in that He created them all from a single person, Ādam, peace be unto him.

Qur’an 4:1وَخَلَقَ مِنْهَا زَوْجَهَا

«And from him He created his wife» Ḥawwā' (Eve), who was created from Ādam's left rib, from his back while he was sleeping. When Ādam woke up and saw Ḥawwā', he liked her and had affection for her, and she felt the same toward him. An authentic Ḥadīth states,

Ḥadīthإِنَّ الْمَرْأَةَ خُلِقَتْ مِنْ ضِلَعٍ، وَإِنَّ أَعْوَجَ شَيْءٍ فِي الضِّلَعِ أَعْلَاهُ، فَإِنْ ذَهَبْتَ تُقِيمُهُ كَسَرْتَهُ، وَإِنِ اسْتَمْتَعْتَ بِهَا اسْتَمْتَعْتَ بِهَا وَفِيهَا عِوَجٌ

«Woman was created from a rib. Verily, the most curved portion of the rib is its upper part, so, if you should try to straighten it, you will break it, but if you leave it as it is, it will remain crooked.»^{1Fatḥ Al-Bāri 6:418.} Allāh's statement,

Qur’an 4:1وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَآءً

«And from them both He created many men and women;»

means, Allāh created from Ādam and Ḥawwā' many men and women and distributed them throughout the world in various shapes, characteristics, colors and languages. In the end, their gathering and return will be to Allāh. Allāh then said,

Qur’an 4:1وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ

«And have Taqwā of Allāh through Whom you demand your mutual (rights) and revere the wombs»,

protect yourself from Allāh by your acts of obedience to Him. Allāh's statement,

Qur’an 4:1ٱلَّذِى تَسَآءَلُونَ بِهِۦ

«through Whom you demand your mutual (rights)»,

is in reference to when some people say, "I ask you by Allāh, and then by the relation of the Raḥīm (the womb, i.e. my relationship to you)", according to Ibrāhīm, Mujāhid and Al-Ḥasan.^{2Aṭ-Ṭabari 7:519.} Aḍ-Ḍaḥḥāk said; "Fear Allāh Whom you invoke when you conduct transactions and contracts." ^{3Aṭ-Ṭabari 7:518.}"And revere the womb by not cutting the relations of the womb, but keep and honor them, as Ibn 'Abbās, 'Ikrimah, Mujāhid, Al-Ḥasan, Aḍ-Ḍaḥḥāk, Ar-Rabī', and others have stated.^{4Aṭ-Ṭabari 7:521,522.} Allāh's statement,

Qur’an 4:1إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

«Surely, Allāh is always watching over you.» means, He watches all your deeds and sees your every circumstance. In another Āyah, Allāh said;

Qur’anوَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ

«And Allāh is Witness over all things.» [58:6]. An authentic Ḥadīth states,

Ḥadīthاعْبُدِ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ، فَإِنَّهُ يَرَاكَ

«Worship Allāh as if you see Him, for even though you cannot see Him, He sees you.»^{5Fatḥ Al-Bāri 1:140.}

This part of the Āyah encourages having a sense of certainty that Allāh is always watching, in a complete and perfect manner. Allāh mentioned that He has created mankind from a single father and a single mother, so that they feel compassion for each other and are kind to the weaker among them. In his Ṣaḥīḥ, Muslim recorded that Jarīr bin 'Abdullāh Al-Bajali said that a delegation from Muḍar came to the Messenger of Allāh ﷺ, and he saw their state, wearing striped woolen clothes due to poverty. After the Ẓuhr prayer, the Messenger of Allāh ﷺ stood up and gave a speech in which he recited,

Qur’an 4:1يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ

«O mankind! Have Taqwā of your Lord, Who created you from a single person,» until the end of the Āyah. He ﷺ also recited,

Qur’an 59:18يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ

«O you who believe! Have Taqwā of Allāh. And let every person look to what he has sent forth for the tomorrow» [59:18]. He also encouraged them to give charity, saying,

Ḥadīthتَصَدَّقَ رَجُلٌ مِنْ دِينَارِهِ، مِنْ دِرْهَمِهِ، مِنْ صَاعِ بُرِّهِ، مِنْ صَاعِ تَمْرِهِ

«A man gave Ṣadaqah from his Dīnār, from his Dirham, from his Sā' of wheat, from his Sā' of dates» until the end of the Ḥadīth.^{6Muslim 2:705.}

This narration was also collected by Aḥmad and the Sunan compilers from Ibn Mas'ūd.^{7Aḥmad 4:358, An-Nasā'ī 5:75 Ibn Mājah 1:74.}

Qur’an 4:2–4وَءَاتُوا۟ ٱلْيَتَٰمَىٰٓ أَمْوَٰلَهُمْ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ إِنَّهُۥ كَانَ حُوبًا كَبِيرًا وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟ وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا

«2. And give unto orphans their property and do not exchange (your) bad things for (their) good ones; and devour not their substance (by adding it) to your substance. Surely, this is a great sin.»

«3. And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the servants) that your right hands possess. That is nearer to prevent you from Ta'ūlū.»

«4. And give to the women (whom you marry) their Ṣaduqāt (or dowry) Niḥlah (with a good heart), but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.»

Protecting the Property of the Orphans

Allāh commands that the property of the orphans be surrendered to them in full when they reach the age of adolescence, and He forbids using or confiscating any part of it. So He said;

Qur’an 4:2وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ

«and do not exchange (your) bad things for (their) good ones;»

Sa'īd bin Al-Musayyib and Az-Zuhri commented, "Do not substitute a weak animal of yours for a fat animal (of the orphans)."^{1Aṭ-Ṭabari 7:525.} Ibrāhīm An-Nakha'ī and Aḍ-Ḍaḥḥāk commented, "Do not give something of bad quality for something of good quality." ^{2Aṭ-Ṭabari 7:525.}As-Suddi said, "One of them (caretakers of orphans) would take a fat sheep from the orphan's property and put in its place, a weak sheep of his, saying, 'A sheep for a sheep.' He would also take a good Dirham and exchange it for a fake Dirham, saying, 'A Dirham for a Dirham.'" ^{3Aṭ-Ṭabari 7:526.}Allāh's statement,

Qur’an 4:2وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ

«and devour not their substance to your substance.»

means, do not mix them together so that you eat up both, as Mujāhid, Sa'īd bin Jubayr, Muqātil bin Ḥayyān, As-Suddi and Sufyān bin Ḥassīn stated.^{4Aṭ-Ṭabari 7:528.} Allāh said,

Qur’an 4:2إِنَّهُۥ كَانَ حُوبًا كَبِيرًا

«Surely, this is a great sin.», a major and substantial sin, according to Ibn 'Abbās.^{5Aṭ-Ṭabari 7:530.} This was also reported from Mujāhid, 'Ikrimah, Sa'īd bin Jubayr, Al-Ḥasan, Ibn Sīrīn, Qatādah, Muqātil bin Ḥayyān, Aḍ-Ḍaḥḥāk, Abu Mālik, Zayd bin Aslam and Abu Sinān.^{6Aṭ-Ṭabari 7:530.} The meaning above is: adding their property to your property is a grave sin and a major mistake, so avoid it.

The Prohibition of Marrying Female Orphans Without Giving a Dowry

Allāh said,

Qur’an 4:3وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ

«And if you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two»

Allāh commands, when one of you is the caretaker of a female orphan and he fears that he might not give her a dowry that is suitable for women of her status, he should marry other women, who are plenty as Allāh has not restricted him.

Al-Bukhāri recorded that 'Ā'ishah said, "A man was taking care of a female orphan and he married her, although he did not desire to marry her. That girl's money was mixed with his, and he was keeping her portion from her. Afterwards, this Āyah was revealed about his case;

Qur’an 4:3وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟

«If you fear that you shall not be able to deal justly»"^{7Fatḥ Al-Bāri 8:87.}

Al-Bukhāri recorded that 'Urwah bin Az-Zubayr said that he asked 'Ā'ishah about the meaning of the statement of Allāh,

Qur’an 4:3وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَٰمَىٰ

«If you fear that you shall not be able to deal justly with the orphan girls.»

She said, "O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty may tempt him to marry her without giving her an adequate dowry which might have been given by another suitor. So, such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable dowry; otherwise they were ordered to marry woman besides them." 'Ā'ishah further said, "After that verse, the people again asked the Messenger of Allāh ﷺ (about marriage with orphan girls), so Allāh revealed the Āyah,

Qur’an 4:127وَيَسْتَفْتُونَكَ فِى ٱلنِّسَآءِ

«They ask your instruction concerning the women..» [4:127]."

She said, "Allāh's statement in this Āyah,

Qur’an 4:127وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ

«yet whom you desire to marry» [4:127] refers to the guardian who does not desire to marry an orphan girl under his supervision because she is neither wealthy nor beautiful. The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them, as they generally refrain from marrying them (when they are neither beautiful nor wealthy)." ^{8Fatḥ Al-Bāri 8:87.}

The Permission to Marry Four Women

Allāh's statement,

Qur’an 4:3مَثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ

«two or three, or four», means, marry as many women as you like, other than the orphan girls, two, three or four. We should mention that Allāh's statement in another Āyah,

Qur’an 35:1جَاعِلِ ٱلْمَلَٰٓئِكَةِ رُسُلًا أُو۟لِىٓ أَجْنِحَةٍ مَّثْنَىٰ وَثُلَٰثَ وَرُبَٰعَ

«Who made the angels messengers with wings, - two or three or four» [35:1], does not mean that other angels do not have more than four wings, as there are proofs that some angels do have more wings. Yet, men are prohibited from marrying more than four wives, as the Āyah decrees, since the Āyah specifies what men are allowed of wives, as Ibn 'Abbās and the majority of scholars stated. If it were allowed for them to have more than four wives, the Āyah would have mentioned it. Imām Aḥmad recorded that Sālim said that his father said that Ghīlān bin Salamah Ath-Thaqafi had ten wives when he became Muslim, and the Prophet ﷺ said to him, "Choose any four of them (and divorce the rest)." During the reign of 'Umar, Ghīlān divorced his remaining wives and divided his money between his children. When 'Umar heard news of this, he said to Ghīlān, "I think that the devil has conveyed to your heart the news of your imminent death, from what the devil hears during his eavesdropping. It may as well be that you will not remain alive but for a little longer. By Allāh! You will take back your wives and your money, or I will take possession of this all and will order that your grave be stoned as is the case with the grave of Abu Righal (from Thamūd, who was saved from their fate because he was in the Sacred Area. But, when he left it, he was tormented like they were)." Ash-Shāfi'ī, At-Tirmidhi, Ibn Mājah, Ad-Dāraquṭni and Al-Bayhaqi collected this Ḥadīth up to the Prophet's statement, "Choose any four of them." Only Aḥmad collected the full version of this Ḥadīth.^{9Aḥmad 2:14, Al-Umm 5:49, At-Tirmidhi no.1128, Ibn Mājah no.1953, Ad-Dāraquṭni 3:271 Al-Bayhaqi 7:182.}

Therefore, had it been allowed for men to marry more than four women at the same time, the Prophet ﷺ would have allowed Ghīlān to keep more than four of his wives since they all embraced Islām with him. When the Prophet ﷺ commanded him to keep just four of them and divorce the rest, this indicated that men are not allowed to keep more than four wives at a time under any circumstances. If this is the case concerning those who already had more than four wives upon embracing Islām, then this ruling applies even more so to marrying more than four.

Marrying Only One Wife When One Fears He Might not Do Justice to His Wives

Allāh's statement,

Qur’an 4:3فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَٰنُكُمْ

«But if you fear that you will not be able to deal justly (with them), then only one or what your right hands possess.»

The Āyah commands, if you fear that you will not be able to do justice between your wives by marrying more than one, then marry only one wife, or satisfy yourself with only female captives, for it is not obligatory to treat them equally, rather it is recommended. So if one does so, that is good, and if not, there is no harm on him. In another Āyah, Allāh said,

Qur’an 4:129وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ

«You will never be able to do perfect justice between wives even if it is your ardent desire» [4:129]. Allāh said,

Qur’an 4:3ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟

«That is nearer to prevent you from Ta'ūlū», meaning, from doing injustice. Ibn Abi Ḥātim, Ibn Marduwyah and Abu Ḥātim Ibn Ḥibbān, in his Ṣaḥīḥ, recorded that 'Ā'ishah said that, the Prophet ﷺ said that the Āyah,

Qur’an 4:3ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟

«That is nearer to prevent you from Ta'ūlū», means, from doing injustice.^{10Ibn Ḥibbān 6:134.} However, Ibn Abi Ḥātim said that his father said that this Ḥadīth to the Prophet ﷺ is a mistake, for it should be attributed to 'Ā'ishah not the Prophet ﷺ. Ibn Abi Ḥātim reported from Ibn 'Abbās, 'Ā'ishah, Mujāhid, 'Ikrimah, Al-Ḥasan, Abu Mālik, Abu Razīn, An-Nakha'ī, Ash-Sha'bi, Aḍ-Ḍaḥḥāk, 'Aṭā' Al-Khurāsāni, Qatādah, As-Suddi and Muqātil bin Ḥayyān that Ta'ūlū means to deviate [from justice].^{11Aṭ-Ṭabari 7:549-551.}

Giving the Dowry is Obligatory

'Ali bin Abi Ṭalḥah reported Ibn 'Abbās saying, Niḥlah, in Allāh's statement,

Qur’an 4:4وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحْلَةً

«And give to the women (whom you marry) their Saduqāt Niḥlah» refers to the dowry.^{12Aṭ-Ṭabari 7:553.} Muḥammad bin Isḥāq narrated from Az-Zuhri that 'Urwah said that 'Ā'ishah said that 'Niḥlah' means 'obligatory'. Muqātil, Qatādah and Ibn Jurayj said, 'Niḥlah' means 'obligatory' Ibn Jurayj added: 'specified.'^{13Aṭ-Ṭabari 7:553.} Ibn Zayd said, "In Arabic, Niḥlah, refers to what is necessary. So Allāh is commanding: Do not marry unless you give your wife something that is her right. No person after the Prophet ﷺ is allowed to marry a woman except with the required dowry, nor by giving false promises about the dowry [intended]."^{14Aṭ-Ṭabari 7:553.} Therefore, the man is required to pay a dowry to his wife with a good heart, just as he gives a gift with a good heart. If the wife gives him part or all of that dowry with a good heart, her husband is allowed to take it, as it is lawful for him in this case. This is why Allāh said afterwards,

Qur’an 4:4فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيٓـًٔا مَّرِيٓـًٔا

«But if they, of their own pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.»

Qur’an 4:5–6وَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٰلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمْ قِيَٰمًا وَٱرْزُقُوهُمْ فِيهَا وَٱكْسُوهُمْ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا وَٱبْتَلُوا۟ ٱلْيَتَٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ وَكَفَىٰ بِٱللَّهِ حَسِيبًا

«5. And give not unto the unwise your wealth which Allāh has made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.»

«6. And test orphans until they reach the age of marriage; if then you find sound judgment in them, release their property to them, but consume it not wastefully and hastily, fearing that they should grow up. And whoever among guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his work). And when you release their property to them, take a witness in their presence; and Allāh is All-Sufficient in taking account.»

Holding the Property of the Unwise in Escrow

Allāh prohibited giving the unwise the freedom to do as they wish with wealth, which Allāh has made as a means of support for people. This ruling sometimes applies because of being young, as young people are incapable of making wise decisions. It also applies in cases of insanity, erratic behavior and having a weak intellect or religious practice. It applies in cases of bankruptcy, when the debtors ask that the property of a bankrupt person is put in escrow, when his debts cannot be paid off with his money. Aḍ-Ḍaḥḥāk reported that Ibn 'Abbās said that Allāh's statement,

Qur’an 4:5وَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٰلَكُمُ

«And give not unto the unwise your property»

refers to children and women.^{1Aṭ-Ṭabari 7:562.} Similar was also said by Ibn Mas'ūd, Al-Ḥakam bin 'Uyaynah, Al-Ḥasan and Aḍ-Ḍaḥḥāk: “Women and boys.”^{2Aṭ-Ṭabari 7:562.} Sa'īd bin Jubayr said that ‘the unwise’ refers to the orphans.^{3Aṭ-Ṭabari 7:563.} Mujāhid, 'Ikrimah and Qatādah said; “They are women.”^{4Aṭ-Ṭabari 7:564}

Spending on the Unwise with Fairness

Allāh said,

Qur’an 4:5وَٱرْزُقُوهُمْ فِيهَا وَٱكْسُوهُمْ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا

«but feed and clothe them therewith, and speak to them words of kindness and justice.»

‘Ali bin Abi Ṭalḥah said that Ibn 'Abbās commented, “Do not give your wealth, what Allāh has made you responsible for and made a means of sustenance to you, to your wife or children. Rather, hold on to your money, take care of it, and be the one who spends on them for clothes, food and provision.” ^{5Aṭ-Ṭabari 7:570.}Mujāhid said that the Āyah,

Qur’anوَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا

«and speak to them words of kindness and justice.»

refers to kindness and keeping good relations. This honorable Āyah commands kind treatment, in deed, with family and those under one's care. One should spend on them for clothes and provisions, and be good to them, such as saying good words to them.

Giving Back the Property of the Orphans When They Reach Adulthood

Allāh said,

Qur’an 4:6وَٱبْتَلُوا۟ ٱلْيَتَٰمَىٰ

«And test orphans» meaning, test their intelligence, as Ibn ‘Abbās, Mujāhid, Al-Ḥasan, As-Suddi and Muqātil bin Ḥayyān stated.^{6Aṭ-Ṭabari 7:574.}

Qur’an 4:6حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ

«until they reach the age of marriage»,

the age of puberty, according to Mujāhid.^{7Aṭ-Ṭabari 7:575.} The age of puberty according to the majority of scholars comes when the child has a wet dream.

In his Sunan, Abu Dāwud recorded that ‘Ali said, “I memorized these words from the Messenger of Allāh ﷺ,

Ḥadīthلَا يُتْمَ بَعْدَ احْتِلَامٍ، وَلَا صُمَاتَ يَوْمٍ إِلَى اللَّيْلِ

«There is no orphan after the age of puberty nor vowing to be silent throughout the day to the night.»^{8Abu Dāwud 3:293.}

In another Ḥadīth, ‘Ā’ishah and other Companions said that the Prophet ﷺ said,

Ḥadīthرُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ، عَنِ الصَّبِيِّ حَتَّى يَحْتَلِمَ، وَعَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ، وَعَنِ الْمَجْنُونِ حَتَّى يُفِيقَ

«The pen does not record the deeds of three persons: the child until the age of puberty, the sleeping person until waking up, and the senile until sane.»^{9Abu Dāwud 4:558-560.}

Or, the age of fifteen is considered the age of adolescence. In the Two Ṣaḥīḥs, it is recorded that Ibn ‘Umar said, “I was presented in front of the Prophet ﷺ on the eve of the battle of Uḥud, while I was fourteen years of age, and he did not allow me to take part in that battle. But I was presented in front of him on the eve of the battle of Al-Khandaq (The Trench) when I was fifteen years old, and he allowed me (to join that battle).” ‘Umar bin ‘Abdul-‘Azīz commented when this Ḥadīth reached him, “This is the difference between a child and an adult.”^{10Al-Bukhāri no. 2664, Muslim no.1868.}

There is a difference of opinion over whether pubic hair is considered a sign of adulthood, and the correct opinion is that it is. The Sunnah supports this view, according to a Ḥadīth collected by Imām Aḥmad^{11Aḥmad 4:310.} from ‘Aṭiyah Al-Quraẓi who said, We were presented to the Prophet ﷺ on the day of Qurīẓah, whoever had pubic hair was killed, whoever did not was left free to go, I was one of those who did not, so I was left free.” The Four Sunan compilers also recorded similar to it.^{12Abu Dāwud 4:561, Tuḥfat Al-Aḥwadhi 5:207, An-Nasā’ī in Al-Kubrā 5:185, Ibn Mājah 2:849.} At-Tirmidhi said, “Ḥasan Ṣaḥīḥ.”

Allāh’s statement,

Qur’an 4:6فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ

«if then you find sound judgment in them, release their property to them,»

Sa‘īd bin Jubayr said that this portion of the Āyah means, when you find them to be good in the religion and wise with their money. Similar was reported from Ibn ‘Abbās, Al-Ḥasan Al-Baṣri and others among the Imāms.^{13Aṭ-Ṭabari 7:576.} The scholars of Fiqh stated that when the child becomes good in the religion and wise concerning with money, then the money that his caretaker was keeping for him should be surrendered to him.

Poor Caretakers are Allowed to Wisely Spend from the Money of the Orphan Under Their Care, to Compensate for Their Work

Allāh said,

Qur’an 4:6وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟

«But consume it not wastefully and hastily, fearing that they should grow up.»

Allāh commands that the money of the orphan should not be spent unnecessarily,

Qur’an 4:6إِسْرَافًا وَبِدَارًا

«Wastefully and hastily» for fear they might grow up. Allāh also commands,

Qur’an 4:6وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ

«And whoever among guardians is rich, he should take no wages,»

Hence, the guardian who is rich and does not need the orphan’s money, should not take any of it as wages.

Qur’an 4:6وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ

«but if he is poor, let him have for himself what is just and reasonable.»

Ibn Abi Ḥātim recorded that ‘Ā’ishah said, “This Āyah,

Qur’an 4:6وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ

«And whoever among guardians is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable.»

was revealed about the guardian of the orphan and pertains to whatever work he does for the orphan’s estate.”^{14Aṭ-Ṭabari 7 :593.} Al-Bukhāri also collected this Ḥadīth.^{15Fatḥ Al-Bāri 8 :89.}

Imām Aḥmad recorded that ‘Amr bin Shu‘ayb said that his father said that his father told him that a man asked the Messenger of Allāh ﷺ, “I do not have money, but I have an orphan under my care.” The Messenger said,

Ḥadīthكُلْ مِنْ مَالِ يَتِيمِكَ غَيْرَ مُسْرِفٍ وَلَا مُبَذِّرٍ وَلَا مُتَأَثِّلٍ مَالًا ، وَمِنْ غَيْرِ أَنْ تَقِيَ مَالَكَ - أَوْ قَالَ - تَفْدِيَ مَالَكَ بِمَالِهِ

«Eat from your orphan's wealth without extravagance or wastefulness, or mixing it, and without saving your money by spending his.» ^{16Aḥmad 3 :186.}

Allāh said,

Qur’an 4:6فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ

«And when you release their property to them.»

after they become adults, and you see that they are wise, then,

Qur’an 4:7–11لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينُ فَٱرْزُقُوهُم مِّنْهُ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَٰفًا خَافُوا۟ عَلَيْهِمْ فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلًا سَدِيدًا إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا فَرِيضَةً مِّنَ ٱللَّهِ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

Qur’an 4:6فَأَشْهِدُوا۟ عَلَيْهِمْ

«take a witness in their presence;» Allāh commands the guardians of orphans to surrender the property of the orphans who become consenting adults, in the presence of witnesses, so that none of them denies the fact that he received his money. Allāh said next,

Qur’anوَكَفَىٰ بِٱللَّهِ حَسِيبًا

«and Allāh is All-Sufficient in taking account.»

meaning, Allāh is sufficient as Witness, Reckoner and Watcher over their work for orphans, and when they surrender their money to them, whether their property was complete and whole, or deficient and less. Indeed, Allāh knows all of that. In his Ṣaḥīḥ, Muslim recorded that the Messenger of Allāh ﷺ said,

Ḥadīthيَا أَبَا ذَرٍّ إِنِّي أَرَاكَ ضَعِيفًا، وَإِنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي، لَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ، وَلَا تَلِيَنَّ مَالَ يَتِيمٍ

«O Abu Dharr! Verily, you are weak, and I love for you what I love for myself. Do not become a leader of two nor assume guardianship of an orphan's property.»^{17Muslim 3:1458.}

Qur’an 4:7لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ

Qur’an 4:7–10مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينُ فَٱرْزُقُوهُم مِّنْهُ وَقُولُوا۟ لَهُمْ قَوْلًا مَّعْرُوفًا وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَٰفًا خَافُوا۟ عَلَيْهِمْ فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلًا سَدِيدًا إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا

«7. There is a share for men and a share for women from what is left by parents and those nearest in relation, whether the property be small or large – a legal share.»

«8. And when the relatives, and the orphans, and the poor are present at the time of division, give them from the property, and speak to them words of kindness and justice.»

«9. And let those (executors and guardians) have the same fear in their minds as they would have for their own, if they had left weak offspring behind. So, let them have Taqwā of Allāh and speak truthfully.»

«10. Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!»

The Necessity of Surrendering the Inheritance According to the Portions that Allāh Ordained

Sa‘īd bin Jubayr and Qatādah said, “The idolators used to give adult men a share of inheritance and deprive women and children of it. Allāh revealed;

Qur’an 4:7لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ

«There is a share for men from what is left by parents and those nearest in relation».”

Therefore, everyone is equal in Allāh’s decision to inherit, even though their shares vary according to the degree of their relationship to the deceased, whether being a relative, spouse, etc. Ibn Marduwyah reported that Jābir said, “Umm Kujjah came to the Messenger of Allāh ﷺ and said to him, ‘O Messenger of Allāh! I have two daughters whose father died, and they do not own anything.’ So Allāh revealed;

Qur’an 4:7لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ

«There is a share for men from what is left by parents and those nearest in relation.»”

We will mention this Ḥadīth when explaining the two Āyāt about inheritance. Allāh knows best.^{1Abu Dāwud 3:314.} Allāh said,

Qur’an 4:8وَإِذَا حَضَرَ ٱلْقِسْمَةَ

«are present at the time of division,» those who do not have a share in the inheritance,

Qur’an 4:8وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينُ

«and the orphans and the poor», are also present upon dividing the inheritance, give them a share of the inheritance.^{2Fatḥ Al-Bāri 8:90.} Al-Bukhāri recorded that Ibn ‘Abbās said that the Āyah,

Qur’an 4:8وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينُ

«And when the relatives and the orphans and the poor are present at the time of division», was not abrogated.^{3Aṭ-Ṭabari 8:8.}

Ibn Jarīr recorded that Ibn ‘Abbās said that this Āyah still applies and should be implemented.^{4Aṭ-Ṭabari 8:8.} Ath-Thawri said that Ibn Abi Najīḥ narrated from Mujāhid that implementing this Āyah, “Is required from those who have anything to inherit, paid from whatever portions their hearts are satisfied with giving away.”^{5Aṭ-Ṭabari 8:8.} Similar explanation was reported from Ibn Mas‘ūd, Abu Mūsā, ‘Abdur-Raḥmān bin Abi Bakr, Abu Al-‘Āliyah, Ash-Sha‘bi and Al-Ḥasan.^{6Narrations about the cause of this Āyah's revelation are not authentic.} Ibn Sīrīn, Sa‘īd bin Jubayr, Makḥul, Ibrāhīm An-Nakha‘ī, ‘Aṭā’ bin Abi Rabāḥ, Az-Zuhri and Yaḥyā bin Ya‘mar said this payment is obligatory. Others say that this refers to the bequeathal at the time of death. And others say that it was abrogated.

Al-'Awfi reported that Ibn ‘Abbās said that this Āyah,

Qur’an 4:8وَإِذَا حَضَرَ ٱلْقِسْمَةَ

«And when are present at the time of division»,

refers to divisions of inheritance. So, when poor relatives, who are ineligible for inheritance, orphans, and the poor attend the division of the inheritance, which is sometimes substantial, their hearts will feel eager to have a share, seeing each eligible person assuming his share; while they are desperate, yet are not given anything. Allāh the Most Kind, Most Compassionate, commands that they should have a share in the inheritance as an act of kindness, charity, compassion and mercy for them.

Observing Fairness in the Will

Allāh said,

Qur’an 4:9وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ

«And let those have the same fear in their minds as they would have for their own, if they had left behind...»

‘Ali bin Abi Ṭalḥah reported that Ibn ‘Abbās said that this part of the Āyah, “Refers to a man who is near death and he dictates a will and testament that harms some of the rightful inheritors. Allāh commands whoever hears such will to fear Allāh, and direct the dying man to do what is right and to be fair, being as eager to protect the inheritors of the dying man as he would be with his own.”^{7Aṭ-Ṭabari 8:19.} Similar was reported from Mujāhid and several others.^{8Aṭ-Ṭabari 8:21.}

The Two Ṣaḥīḥs record that when the Messenger of Allāh ﷺ visited Sa‘d bin Abi Waqqāṣ during an illness he suffered from, Sa‘d said to the Messenger, “O Messenger of Allāh! I am wealthy and have no inheritors except a daughter. Should I give two-thirds of my property in charity?” He said, “No.” Sa‘d asked, “Half?” He said, “No.” Sa‘d said, “One-third?” The Prophet ﷺ said;

Ḥadīthالثُّلُثُ، وَالثُّلُثُ كَثِيرٌ

«One-third, and even one-third is too much.»

The Messenger of Allāh ﷺ then said,

Ḥadīthإِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ

«You'd better leave your inheritors wealthy rather than leaving them poor, begging from others.»^{9Fatḥ Al-Bāri 5:427, Muslim 4:1253.}

A Stern Warning Against Those Who Use Up the Orphan's Wealth

It was also said that the Āyah

Qur’an 4:6وَلَا تَأْكُلُوهَآ إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا۟

«consume it not wastefully and hastily, fearing that they should grow up,»

means, let them have Taqwā of Allāh when taking care of the orphan's wealth, as Ibn Jarīr recorded from Al-'Awfi who reported this explanation from Ibn 'Abbās.^{10Aṭ-Ṭabari 8:23.}

This is a sound opinion that is supported by the warning that follows against consuming the orphan's wealth unjustly. In this case, the meaning becomes: Just as you would want your offspring to be treated fairly after you, then treat other people's offspring fairly when you are given the responsibility of caring for them.

Allāh proclaims that those who unjustly consume the wealth of orphans, will be eating fire into their stomach, this is why Allāh said,

Qur’an 4:10إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا

«Verily, those who unjustly eat up the property of orphans, they eat up only a fire into their bellies, and they will be burnt in the blazing Fire!»

meaning, when you consume the orphan's wealth without a right, then you are only consuming fire, which will kindle in your stomach on the Day of Resurrection.

It is recorded in the Two Ṣaḥīḥs that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthاجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ

«Avoid the seven great destructive sins.» The people asked, "O Allāh's Messenger! What are they?" He said,

Ḥadīthالشِّرْكُ بِاللهِ، وَالسِّحْرُ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَاتِ

«To join others in worship along with Allāh, magic, to kill the life which Allāh has forbidden except for a just cause, to consume interest, to consume an orphan's property, to turn your back to the enemy and flee from the battlefield at the time of fighting, and to accuse chaste women who never even think of anything harmful to their chastity being good believers.»^{11Fatḥ Al-Bāri 5:462, Muslim 1:92.}

Qur’an 4:11يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا فَرِيضَةً مِّنَ ٱللَّهِ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

«11. Allāh commands you for your children's (inheritance): to the male, a portion equal to that of two - females; if only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allāh. And Allāh is Ever All-Knower, All-Wise.»

Learning the Various Shares of the Inheritance is Encouraged

This, the following, and the last honorable Āyah in this Sūrah contain the knowledge of Al-Farā'iḍ, inheritance. The knowledge of Al-Farā'iḍ is derived from these three Āyāt and from the Ḥadīths on this subject which explain them. Learning this knowledge is encouraged, especially the specific things mentioned in the Āyāt. Ibn 'Uyaynah said; "Knowledge of Al-Farā'iḍ was called half of knowledge, because it effects all people."

The Reason Behind Revealing Āyah 4:11

Explaining this Āyah, Al-Bukhāri recorded that Jābir bin 'Abdullāh said, "Allāh's Messenger came visiting me on foot with Abu Bakr at Banu Salamah's (dwellings), and the Prophet ﷺ found me unconscious. He asked for some water, performed ablution with it, then poured it on me, and I regained consciousness. I said, 'What do you command me to do with my money, O Allāh's Messenger?' this Āyah was later revealed,

Qur’an 4:11يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ

«Allāh commands you for your children's (inheritance); to the male, a portion equal to that of two females»." ^{1Fatḥ Al-Bāri 8:91.}

This is how it was recorded by Muslim^{2Muslim 3:1235.} and An-Nasā'ī.^{3An-Nasā'ī in Al-Kubrā 6:320.} The remainder of the Six compilers also collected this Ḥadīth.^{4Fatḥ Al-Bāri 1:118, Muslim 3:1234, Abu Dāwud 3:308, Tuḥfat Al-Aḥwadhi 8:368, An-Nasā'ī 1:77, Ibn Mājah 2:911.}

Another Ḥadīth from Jābir concerning the reason behind revealing Āyah 4:11

Aḥmad recorded from Jābir that he said, "The wife of Sa'd bin Ar-Rabī' came to Allāh's Messenger ﷺ and said to him, 'O Allāh's Messenger! These are the two daughters of Sa'd bin Ar-Rabī', who was killed as a martyr at Uḥud. Their uncle took their money and did not leave anything for them. They will not be married unless they have money.' The Messenger ﷺ said, 'Allāh will decide on this matter.' The Āyah about the inheritance was later revealed and the Messenger of Allāh ﷺ sent word to their uncle commanding him,

Ḥadīthأَعْطِ ابْنَتَيْ سَعْدٍ الثُّلُثَيْنِ، وَأُمَّهُمَا الثُّمُنَ، وَمَا بَقِيَ فَهُوَ لَكَ

«Give two-thirds (of Sa'd's money) to Sa'd's two daughters and one eighth for their mother, and whatever is left is yours.»"^{5Aḥmad 3:352.}

Abu Dāwud,^{6Abu Dāwud 3:314.} At-Tirmidhi,^{7Tuḥfat Al-Aḥwadhi 6:267.} and Ibn Mājah^{8Ibn Mājah 2:908.} collected this Ḥadīth. It is apparent, however, that the first Ḥadīth from Jābir was about the case of the last Āyah in the Sūrah [4:176, rather than 4:11], for at the time this incident occurred, Jābir had sisters and did not have daughters, parents or offspring to inherit from him. Yet, we mentioned the Ḥadīth here just as Al-Bukhāri did.

Males Get Two Times the Share of Females for Inheritance

Allāh said,

Qur’an 4:11يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ

«Allāh commands you for your children's (inheritance): to the male, a portion equal to that of two females;»

Allāh commands: observe justice with your children. The people of Jāhiliyyah used to give the males, but not the females, a share in the inheritance. Therefore, Allāh commands that both males and females take a share in the inheritance, although the portion of the males is twice as much as that of the females. There is a distinction because men need money to spend on their dependants, commercial transactions, work and fulfillling their obligations. Consequently, men get twice the portion of the inheritance that females get. Allāh's statement,

Qur’an 4:11يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ

«Allāh commands you for your children's (inheritance): to the male, a portion equal to that of two females;»

testifies to the fact that Allāh is more merciful with children than their own parents are with them, since He commands the parents to be just and fair with their own children.

An authentic Ḥadīth stated that a captured woman was looking for her child and when she found him, she held him, gave him her breast and nursed him. The Messenger of Allāh ﷺ said to his Companions,

Ḥadīthأَتَرَوْنَ هٰذِهِ طَارِحَةً وَلَدَهَا فِي النَّارِ وَهِيَ تَقْدِرُ عَلَىٰ ذٰلِكَ؟

«Do you think that this woman would willingly throw her child in the fire?»

They said, "No, O Messenger of Allāh." He said,

Ḥadīthفَوَاللهِ لَلَّهُ أَرْحَمُ بِعِبَادِهِ مِنْ هٰذِهِ بِوَلَدِهَا

«By Allāh! Allāh is more merciful with His servants than this woman is with her own child.»^{9Muslim 4:2109.}

Al-Bukhāri recorded that Ibn 'Abbās said, "The custom (in old days) was that the property of the deceased would be inherited by his offspring; as for the parents (of the deceased), they would inherit by the will of the deceased. Then Allāh cancelled whatever He willed from that custom and ordained that the male get twice the amount inherited by the female, and for each parent a sixth (of the whole legacy), for the wife an eighth or a fourth, and for the husband a half or a fourth."^{10Fatḥ Al-Bāri 8:93.}

The Share of the Females When They Are the Only Eligible Heirs

Allāh said,

Qur’an 4:11فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ

«if only daughters, two or more, their share is two-thirds of the inheritance ;»

We should mention here that some people said the Āyah only means two daughters, and that 'more' is redundant, which is not true. Nothing in the Qur'ān is useless or redundant. Had the Āyah been talking about only two women, it would have said, "The share of both of them is two-thirds."

As for the daughters, two or more, the ruling that they get two-thirds was derived from this Āyah, stating that the two sisters get two-thirds. We also mentioned the Ḥadīth in which the Prophet ﷺ commanded that two-thirds be the share of the two daughters of Sa'd bin Ar-Rabī'. So this is proven in the Book and the Sunnah.

Qur’an 4:11وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ

«if only one, her share is half.»

If there are two daughters, then there are texts to prove they share a half. Therefore, two-thirds is the share of the two daughters or sisters, and Allāh knows best.

Share of the Parents in the Inheritance

Allāh said,

Qur’an 4:11وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ

«For parents, a sixth share of inheritance to each»

There are several forms of the share that the parents get in the inheritance.

1. If the deceased left behind children, the parents get a sixth each. When the deceased had only one daughter, she gets half of the inheritance and the parents each one sixth, and another sixth is given to the father.

2. When the parents are the only inheritors, the mother gets one-third while the father gets the remaining two-thirds. In this case, the father's share will be twice the mother's share. If the deceased had a surviving spouse, the spouse gets half, in the case of a husband, or a fourth in the case of a surviving wife. In both cases, the mother of the deceased gets one-third of the remaining inheritance. This is because the remaining portion of the inheritance is treated just as the entire legacy in regard to the parents' share.

Allāh has given the mother one-half of what the father gets. Therefore, the mother gets a third of the remaining inheritance while the father gets two-thirds.

3. If the deceased left behind surviving brothers and sisters, whether half brothers, half sisters or from the same father and mother, their presence does not cause reduction in the father's share. Yet, their presence reduces the share of the mother to one-sixth instead of one-third, and the father gets the rest, when there are no other heirs. Ibn Abi Ḥātim recorded that Qatādah commented on the Āyah,

Qur’an 4:11فَإِن كَانَ لَهُۥٓ إِخْوَةٌ فَلِأُمِّهِ ٱلسُّدُسُ

«If the deceased left brothers or (sisters), the mother has a sixth.»

"Their presence will reduce the share of the mother, but they will not inherit. If there is only one surviving brother, the mother's share will remain one-third, but her share will be reduced if there is more than one surviving brother. The people of knowledge attribute this reduction in the mother's share from one-third (to one-sixth) to the fact that the father is the one who helps the brothers (and sisters) of the deceased get married, spending from his own money for this purpose. The mother does not spend from her money for this purpose." This is a sound opinion.

First the Debts are Paid Off, then the Will, then the Fixed Inheritance

Allāh said,

Qur’an 4:11مِنۢ بَعْدِ وَصِيَّةٍ يُوصِى بِهَآ أَوْ دَيْنٍ

«(The distribution in all cases is) after the payment of legacies he may have bequeathed or debts.»

The scholars of the Salaf and the Khalaf agree that paying debts comes before fulfilling the will, and this is apparent to those who read the Āyah carefully.

Allāh said next,

Qur’an 4:11ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا

«You know not which of them, whether your parents or your children, are nearest to you in benefit.»

This Āyah means: We have appointed a share to the parents and children, contrary to the practice of Jāhiliyyah and the early Islāmic era, when the inheritance would go to the children, and parents get a share only if they were named in

Qur’an 4:12–14وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَآ أَوْ دَيْنٍ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم مِّنۢ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَآ أَوْ دَيْنٍ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَٰلَةً أَوِ ٱمْرَأَةٌ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ وَصِيَّةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَلِيمٌ تِلْكَ حُدُودُ ٱللَّهِ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ

the will, as Ibn 'Abbās stated. Allāh abrogated this practice and appointed a fixed share for the children and for the parents. One may derive benefit in this life or for the Hereafter from his parents, the likes of which he could not get from his children. The opposite of this could also be true. Allāh said,

Qur’an 4:11ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا

«You know not which of them, whether your parents or your children, are nearest to you in benefit,»:

since benefit could come from one or the other of these relatives, We appointed a fixed share of inheritance for each. Allāh knows best.

Allāh said,

Qur’an 4:11فَرِيضَةً مِّنَ ٱللَّهِ

«ordained by Allāh», meaning: These appointed shares of inheritance that We mentioned and which give some inheritors a bigger share than others, is a commandment from Allāh that He has decided and ordained,

Qur’anإِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

«And Allāh is Ever All-Knower, All-Wise.», Who places everything in its rightful place and gives each his rightful share.

Qur’an 4:12وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ مِنۢ بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَآ أَوْ دَيْنٍ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم مِّنۢ بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَآ أَوْ دَيْنٍ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَٰلَةً أَوِ ٱمْرَأَةٌ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ وَصِيَّةً مِّنَ ٱللَّهِ وَٱللَّهُ عَلِيمٌ حَلِيمٌ

«12. In that which your wives leave, your share is half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts. If the man or woman whose inheritance is in Kalālah has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allāh; and Allāh is Ever All-Knowing, Most Forbearing. ﴾

Share of the Spouses in the Inheritance

Allāh says to the husband, you get half of what your wife leaves behind if she dies and did not have a child. If she had a child, you get one-fourth of what she leaves behind, after payment of legacies that she may have bequeathed, or her debts. We mentioned before that payment of debts comes before fulfilling the will, and then comes the will, then the inheritance, and there is a consensus on this matter among the scholars. And the rule applies to the grandchildren as well as the children, even if they are great-grandchildren (or even further in generation)

Allāh then said,

Qur’an 4:12وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ

«In that which you leave, their (your wives) share is a fourth» and if there is more than one wife, they all share in the fourth, or one-eighth that the wife gets. Earlier, we explained Allāh's statement,

Qur’anمِنۢ بَعْدِ وَصِيَّةٍ

«After payment of legacies»

The Meaning of Kalālah

Allāh said,

Qur’an 4:12وَإِن كَانَ رَجُلٌ يُورَثُ كَلَٰلَةً

«If the man or woman whose inheritance is in question was left in Kalālah.»

Kalālah is a derivative of Iklīl; the crown that surrounds the head. The meaning of Kalālah in this Āyah is that the person's heirs come from other than the first degree of relative. Ash-Sha'bi reported that when Abu Bakr Aṣ-Ṣiddīq was asked about the meaning of Kalālah, he said, "I will say my own opinion about it, and if it is correct, then this correctness is from Allāh. However, if my opinion is wrong, it will be my error and because of the evil efforts of Shayṭān, and Allāh and His Messenger have nothing to do with it. Kalālah refers to the man who has neither descendants nor ascendants." When 'Umar became the Khalīfah, he said, "I hesitate to contradict an opinion of Abu Bakr." ^{1Aṭ-Ṭabari 8:53.}This was recorded by Ibn Jarīr and others.

In his Tafsīr, Ibn Abi Ḥātim recorded that Ibn 'Abbās said, "I was among the last persons to see 'Umar bin Al-Khaṭṭāb, and he said to me, 'What you said was the correct opinion.' I asked, 'What did I say?' He said, 'That Kalālah refers to the person who has no child or parents.'"^{2Aṭ-Ṭabari 8:59.} This is also the opinion of 'Ali bin Abi Ṭālib, Ibn Mas'ūd, Ibn 'Abbās, Zayd bin Thābit, Ash-Sha'bi, An-Nakha'ī, Al-Ḥasan Al-Baṣri, Qatādah, Jābir bin Zayd and Al-Ḥakam .^{3Aṭ-Ṭabari 8:55-57.} This is also the view of the people of Al-Madīnah, Kūfah, Baṣrah, the Seven Fuqahā',^{4They are listed by Dr. 'Umar Al-Ashqar (Tārīkh Al-Fiqh Al-Islāmi p. 85) as: Sa'īd bin Al-Musayyib (Died in 94 H.), 'Urwah bin Az-Zubayr (Died in 94 H.), Abu Bakr bin 'Abdur-Raḥmān bin Al-Ḥārith bin Hishām Al-Makhzūmi (Died in 94 H.), 'Ubaydullāh bin 'Abdullāh bin 'Utbah bin Mas'ūd (Died in 98 H.), Khārijah bin Zayd bin Thābit (Died in 99 H.), Al-Qāsim bin Muḥammad bin Abu Bakr (Died in 94 H.), Sulaymān bin Yasār (Died in 107 H.)} the Four Imāms and the majority of scholars of the past and present, causing some scholars to declare that there is a consensus on this opinion.

The Ruling Concerning Children of the Mother From Other Than the Deceased's Father

Allāh said,

Qur’an 4:12وَلَهُۥٓ أَخٌ أَوْ أُخْتٌ

«But has left a brother or a sister», meaning, from his mother's side, as some of the Salaf stated, including Sa'd bin Abi Waqqāṣ. Qatādah reported that this is the view of Abu Bakr Aṣ-Ṣiddīq.

Qur’an 4:12فَلِكُلِّ وَٰحِدٍ مِّنْهُمَا ٱلسُّدُسُ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ

«Each one of the two gets a sixth; but if more than two, they share in a third.»

There is a difference between the half brothers from the mother's side and the rest of the heirs. First, they get a share in the inheritance on account of their mother. Second, the males and females among them get the same share. Third, they only have a share in the inheritance when the deceased's estate is inherited in Kalālah, for they do not have a share if the deceased has a surviving father, grandfather, child or grandchild. Fourth, they do not have more than a third, no matter how numerous they were.

Allāh's statement,

Qur’an 4:12مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ

«After payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone).» means, let the will and testament be fair and free of any type of harm, without depriving some rightful heirs from all, or part of their share, or adding to the fixed portion that Allāh ordained for some heirs. Indeed, whoever does this, will have disputed with Allāh concerning His decision and division. An authentic Ḥadīth states,

Ḥadīthإِنَّ اللهَ قَدْ أَعْطَىٰ كُلَّ ذِي حَقٍّ حَقَّهُ فَلَا وَصِيَّةَ لِوَارِثٍ

«Allāh has given each his fixed due right. Therefore, there is no will for a rightful inheritor.»^{5Abu Dāwud no. 2870, At-Tirmidhi no. 2121, 2122, An-Nasā'ī no. 3673, Ibn Mājah nos. 2712 and 2713.}

Qur’an 4:13–14تِلْكَ حُدُودُ ٱللَّهِ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ

«13. These are the limits (set by) Allāh, and whosoever obeys Allāh and His Messenger, will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and is the great success.» «14. And whosoever disobeys Allāh and His Messenger, and transgresses His (set) limits, He will cast him into the Fire, to abide therein; and he shall suffer a disgraceful torment.»

Warning Against Transgressing the Limits for Inheritance

Meaning, the Farā'iḍ are Allāh's set limits. This includes what Allāh has alloted for the heirs, according to the degree of relation they have to the deceased, and their degree of dependency on him. Therefore, do not transgress or violate them. So Allāh said;

Qur’anوَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ

«And whosoever obeys Allāh and His Messenger,»

regarding the inheritance, and does not add or decrease any of these fixed shares by use of tricks and plots. Rather, he gives each his appointed share as Allāh commanded, ordained and decided,

Qur’an 4:13–14يُدْخِلْهُ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَٰلِدًا فِيهَا وَلَهُۥ عَذَابٌ مُّهِينٌ

«Will be admitted to Gardens under which rivers flow (in Paradise), to abide therein, and is the great success. And whosoever disobeys Allāh and His Messenger, and transgresses His (set) limits, He will cast him into the Fire, to abide therein; and he shall have a disgraceful torment.»

This is because he changed what Allāh has ordained and disputed with His judgment. Indeed, this is the behavior of those who do not agree with what Allāh has decided and divided, and this is why Allāh punishes them with humiliation in the eternal, painful torment.

Imām Aḥmad recorded that Abu Hurayrah said that, the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْخَيْرِ سَبْعِينَ سَنَةً، فَإِذَا أَوْصَى حَافَ فِي وَصِيَّتِهِ، فَيُخْتَمُ لَهُ بِشَرِّ عَمَلِهِ، فَيَدْخُلُ النَّارَ، وَإِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الشَّرِّ سَبْعِينَ سَنَةً، فَيَعْدِلُ فِي وَصِيَّتِهِ فَيُخْتَمُ لَهُ بِخَيْرِ عَمَلِهِ فَيَدْخُلُ الْجَنَّةَ

«A man might perform the actions of righteous people for seventy years, but when it is time to compile his will, he commits injustice. So his final work will be his worst, and he thus enters the Fire. A man might perform the deeds of evil people for seventy years, yet he is fair in his will. So his final work will be his best, and he thus enters Paradise.»

Abu Hurayrah said, "Read, if you will,

Qur’an 4:13تِلْكَ حُدُودُ ٱللَّهِ

«These are the limits (set by) Allāh» until,

Qur’anعَذَابٌ مُّهِينٌ

«a disgraceful torment.».” ^{1Aḥmad 2:278.}

In the chapter on injustice in the will, Abu Dāwud recorded

Qur’an 4:15–19وَٱلَّٰتِى يَأْتِينَ ٱلْفَٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا وَٱلَّذَانِ يَأْتِيَٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٰٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا

in his Sunan that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الرَّجُلَ لَيَعْمَلُ - أَوِ الْمَرْأَةُ - بِطَاعَةِ اللهِ سِتِّينَ سَنَةً، ثُمَّ يَحْضُرُهُمَا الْمَوْتُ، فَيُضَارَّانِ فِي الْوَصِيَّةِ، فَتَجِبُ لَهُمَا النَّارُ

«A man or a woman might perform actions in obedience to Allāh for sixty years. Yet, when they are near death, they leave an unfair will and thus acquire the Fire.»

Abu Hurayrah then recited the Āyah,

Qur’an 4:12مِنۢ بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ

«After payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused», until,

Qur’an 4:13وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ

«and that is the great success.»^{2Abu Dāwud 3:288.} This was also recorded by At-Tirmidhi^{3Tuḥfat Al-Aḥwadhi 6:304.} and Ibn Mājah,^{4Ibn Mājah 2:902.} and At-Tirmidhi said, "Ḥasan Gharīb".

Qur’an 4:15–16وَٱلَّٰتِى يَأْتِينَ ٱلْفَٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا وَٱلَّذَانِ يَأْتِيَٰنِهَا

Qur’an 4:16مِنكُمْ فَـَٔاذُوهُمَا فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا

«15. And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from among you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allāh ordains for them some (other) way.» «16. And the two persons among you who commit illegal sexual intercourse, punish them both. And if they repent and do righteous good deeds, leave them alone. Surely, Allāh is Ever the One Who accepts repentance, (and He is) Most Merciful.»

The Adulteress is Confined in her House; A Command Later Abrogated

At the begining of Islām, the ruling was that if a woman commits adultery as stipulated by sufficient proof, she was confined to her home, without leave, until she died. Allāh said,

Qur’an 4:15وَٱلَّٰتِى يَأْتِينَ ٱلْفَٰحِشَةَ

يعني الزنا

Qur’an 4:15مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا

«And those of your women who commit illegal sexual intercourse, take the evidence of four witnesses from among you against them; and if they testify, confine them (i.e. women) to houses until death comes to them or Allāh ordains for them some (other) way.»

'Some other way' mentioned here is the abrogation of this ruling that came later. Ibn 'Abbās said, "The early ruling was confinement, until Allāh sent down Sūrat An-Nūr (chapter 24) which abrogated that ruling with the ruling of flogging (for fornication) or stoning to death (for adultery)." Similar was reported from 'Ikrimah, Sa'īd bin Jubayr, Al-Ḥasan, 'Aṭā' Al-Khurāsāni, Abu Ṣāliḥ, Qatādah, Zayd bin Aslam and Aḍ-Ḍaḥḥāk, and this is a matter that is agreed upon.

Imām Aḥmad recorded that 'Ubādah bin Aṣ-Ṣāmit said, "When the revelation descended upon the Messenger of Allāh ﷺ, it would affect him and his face would show signs of strain. One day, Allāh sent down a revelation to him, and when the Messenger ﷺ was relieved of its strain, he said,

Ḥadīthخُذُوا عَنِّي، قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا، الثَّيِّبُ بِالثَّيِّبِ، وَالْبِكْرُ بِالْبِكْرِ، الثَّيِّبُ جَلْدُ مِائَةٍ، وَرَجْمٌ بِالْحِجَارَةِ، وَالْبِكْرُ جَلْدُ مِائَةٍ ثُمَّ نَفْيُ سَنَةٍ

«Take from me: Allāh has made some other way for them. The married with the married, the unmarried with the unmarried. The married gets a hundred lashes and stoning to death, while the unmarried gets a hundred lashes then banishment for a year.»^{1Aḥmad 5:317.}

Muslim and the collectors of the Sunan recorded that 'Ubādah bin Aṣ-Ṣāmit said that the Prophet ﷺ said,

Ḥadīthخُذُوا عَنِّي خُذُوا عَنِّي، قَدْ جَعَلَ اللَّهُ لَهُنَّ سَبِيلًا، الْبِكْرُ بِالْبِكْرِ جَلْدُ مِائَةٍ وَتَغْرِيبُ عَامٍ، وَالثَّيِّبُ بِالثَّيِّبِ جَلْدُ مِائَةٍ وَالرَّجْمُ

«Take from me, take from me. Allāh has made some other way for them: the (unmarried) gets a hundred lashes and banishment for one year, while the (married) gets a hundred lashes and stoning to death.»^{2Muslim 3:1316, Abu Dāwud 4:570, Tuḥfat Al-Aḥwadhi 4:705, An-Nasā'ī in Al-Kubrā 4:270, Ibn Mājah 2:852.}

At-Tirmidhi said, "Ḥasan Ṣaḥīḥ". Allāh said,

Qur’an 4:16وَٱلَّذَانِ يَأْتِيَٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا

«And the two persons among you who commit illegal sexual intercourse, punish them both.»

Ibn 'Abbās and Sa'īd bin Jubayr said that this punishment includes cursing, shaming them and beating them with sandals.^{3Aṭ-Ṭabari 8:85.} This was the ruling until Allāh abrogated it with flogging or stoning, as we stated. Mujāhid said, "It was revealed about the case of two men who do it."^{4Aṭ-Ṭabari 8:82.} As if he was referring to the actions of the people of Lūṭ, and Allāh knows best. The collectors of Sunan recorded that Ibn 'Abbās said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ رَأَيْتُمُوهُ يَعْمَلُ عَمَلَ قَوْمِ لُوطٍ، فَاقْتُلُوا الْفَاعِلَ وَالْمَفْعُولَ بِهِ

«Whoever you catch committing the act of the people of Lūṭ (homosexuality), then kill both parties to the act.»^{5Abu Dāwud 4:607, Tuḥfat Al-Aḥwadhi 5:21, An-Nasā'ī in Al-Kubrā 4:322 and Ibn Mājah 2:856.}

Allāh said,

Qur’an 4:16فَإِن تَابَا وَأَصْلَحَا

«And if they repent and do righteous good deeds», by refraining from that evil act, and thereafter their actions become righteous,

Qur’an 4:16فَأَعْرِضُوا۟ عَنْهُمَآ

«leave them alone», do not verbally abuse them after that, since he who truly repents is just like he who has no sin,

Qur’an 4:16إِنَّ ٱللَّهَ كَانَ تَوَّابًا رَّحِيمًا

«Surely, Allāh is Ever the One Who accepts repentance, Most Merciful.»

The following is recorded in the Two Ṣaḥīḥs:

Ḥadīthإِذَا زَنَتْ أَمَةُ أَحَدِكُمْ، فَلْيَجْلِدْهَا الْحَدَّ، وَلَا يُثَرِّبْ عَلَيْهَا

«When the slave-girl of one of you commits illegal sexual intercourse, let him flog her and not chastise her afterwards.»^{6Fatḥ Al-Bāri 4:491 and Muslim 3:1338.}

because the lashes she receives erase the sin that she has committed.

Qur’an 4:17–18إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُو۟لَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٰٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

«17. Allāh accepts only the repentance of those who do evil in ignorance and foolishness and repent soon [afterwards]; it is they to whom Allāh will forgive and Allāh is Ever All-Knower, All-Wise.»

«18. And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent;" nor of those who die while they are disbelievers. For them, We have prepared a painful torment.»

Repentance is Accepted Until one Faces death

Allāh states that He accepts repentance of the servant who commits an error in ignorance and then repents, even just before he sees the angel who captures the soul, before his soul reaches his throat. Mujāhid and others said, "Every person who disobeys Allāh by mistake, or intentionally is ignorant, until he refrains from the sin."^{1Aṭ-Ṭabari 8:89.} Qatādah said that Abu Al-'Āliyah narrated that the Companions of the Messenger of Allāh ﷺ used to say, "Every sin that the servant commits, he commits out of ignorance." ^{2Aṭ-Ṭabari 8:89.}'Abdur-Razzāq narrated that, Ma'mar said that Qatādah said that, the Companions of the Messenger of Allāh ﷺ agreed that every sin that is committed by intention or otherwise, is committed in ignorance." ^{3'Abdur-Razzāq 1:151.}Ibn Jurayj said, "Abdullāh bin Kathīr narrated to me that Mujāhid said, 'Every person who disobeys Allāh (even willfully), is ignorant while committing the act of disobedience.'" Ibn Jurayj said, "Aṭā' bin Abi Rabāḥ told me something similar."^{4Aṭ-Ṭabari 8:90.} Abu Ṣāliḥ said that Ibn 'Abbās commented, "It is because of one's ignorance that he commits the error." ^{5Aṭ-Ṭabari 8:90.}'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said about the Āyah,

Qur’an 4:17ثُمَّ يَتُوبُونَ مِن قَرِيبٍ

«and repent soon (afterwards)», "Until just before he (or she) looks at the angel of death." ^{6Aṭ-Ṭabari 8:94.}Aḍ-Ḍaḥḥāk said, "Every thing before death is 'soon [afterwards].'"^{7Aṭ-Ṭabari 8:94.} Al-Ḥasan Al-Baṣri said about the Āyah,

Qur’an 4:17ثُمَّ يَتُوبُونَ مِن قَرِيبٍ

«and repent soon afterwards», "Just before his last breath leaves his throat."^{8Aṭ-Ṭabari 8:96.} 'Ikrimah said, "All of this life is 'soon [afterwards].'"^{9Aṭ-Ṭabari 8:94.} Imām Aḥmad recorded that Ibn 'Umar said that the Messenger said,

Ḥadīthإِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ الْعَبْدِ مَا لَمْ يُغَرْغِرْ

«Allāh accepts the repentance of the servant as long as the soul does not reach the throat.»^{10Aḥmad 2:132.}

This Ḥadīth was also collected by At-Tirmidhi^{11Tuḥfat Al-Aḥwadhi 9:521.} and Ibn Mājah,^{12Ibn Mājah 2:1420.} and At-Tirmidhi said, "Ḥasan Gharīb". By mistake, Ibn Mājah mentioned that this Ḥadīth was narrated through 'Abdullāh bin 'Amr. However, what is correct is that 'Abdullāh bin 'Umar bin Al-Khaṭṭāb was the narrator.

Allāh said,

Qur’an 4:17فَأُو۟لَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

«It is they to whom Allāh will forgive and Allāh is Ever All-Knower, All-Wise.»

Surely, when hope in continued living diminishes, the angel of death comes forth and the soul reaches the throat, approaches the chest and arrives at the state where it is being gradually pulled out, then there is no accepted repentance, nor a way out of that certain end. Hence Allāh's statements,

Qur’an 4:18وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٰٔنَ

«And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: "Now I repent,"» and,

Qur’an 40:84فَلَمَّا رَأَوْا۟ بَأْسَنَا قَالُوٓا۟ ءَامَنَّا بِٱللَّهِ وَحْدَهُۥ

Qur’an 4:20–23وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا أَتَأْخُذُونَهُۥ بُهْتَٰنًا وَإِثْمًا مُّبِينًا وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَٰقًا غَلِيظًا وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ إِنَّهُۥ كَانَ فَٰحِشَةً وَمَقْتًا وَسَآءَ سَبِيلًا حُرِّمَتْ عَلَيْكُمْ أُمَّهَٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّٰتُكُمْ وَخَٰلَٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَٰتُكُمُ ٱلَّٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمْ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا

«So when they saw Our punishment, they said: "We believe in Allāh Alone…”» [40:84]

Allāh decided that repentance shall not be accepted from the people of the earth when the sun rises from the west, as Allāh said,

Qur’an 6:158يَوْمَ يَأْتِى بَعْضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَٰنِهَا خَيْرًا

«The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good through his faith.» [6:158].

Allāh said,

Qur’an 4:18وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

«nor of those who die while they are disbelievers.»

Consequently, when the disbeliever dies while still a disbeliever and polytheist, his sorrow and repentance shall not avail him. If he were to ransom himself, even with the earth's fill of gold, it will not be accepted from him. Ibn 'Abbās, Abu Al-'Āliyah and Ar-Rabī' bin Anas said that the Āyah:

Qur’an 4:18وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ

«nor of those who die while they are disbelievers»,

was revealed about the people of Shirk. Imām Aḥmad recorded that Usāmah bin Salmān said that Abu Dharr said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ اللَّهَ يَقْبَلُ تَوْبَةَ عَبْدِهِ - أَوْ يَغْفِرُ لِعَبْدِهِ - مَا لَمْ يَقَعِ الْحِجَابُ

«Allāh accepts the repentance of His servant, or forgives His servant, as long as the veil does not drop.»

They asked, "And what does the drop of the veil mean? " He said,

Ḥadīthأَنْ تَخْرُجَ النَّفْسُ وَهِيَ مُشْرِكَةٌ

«When the soul is removed while one is a polytheist.»^{13Aḥmad 5:174.}

Allāh then said,

Qur’an 4:18أُو۟لَٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

«For them We have prepared a painful torment», torment that is severe, eternal and enormous.

Qur’an 4:19–22يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا أَتَأْخُذُونَهُۥ بُهْتَٰنًا وَإِثْمًا مُّبِينًا وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَٰقًا غَلِيظًا وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ إِنَّهُۥ كَانَ فَٰحِشَةً وَمَقْتًا وَسَآءَ سَبِيلًا

«19. O you who believe! You are not permitted to inherit women against their will, nor to prevent them from marriage in order to get part of (the dowry) what you have given them, unless they commit open Fāḥishah. And live with them honorably. If you dislike them, it may be that you dislike a thing and Allāh brings through it a great deal of good.»

«20. But if you intend to replace a wife by another and you have given one of them a Qinṭār, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?»

«21. And how could you take it (back) while you have gone in unto each other, and they have taken from you a firm and strong covenant?»

«22. And marry not women whom your fathers married, except what has already passed; indeed it was shameful and Maqtan, and an evil way.»

Meaning of 'Inheriting Women Against Their Will'

Al-Bukhāri recorded that Ibn 'Abbās said about the Āyah,

Qur’an 4:19يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا

«O you who believe! You are not permitted to inherit women against their will,»

"Before, the practice was that when a man dies, his male relatives used to have the right to do whatever they wanted with his wife. If one of them wants, he would marry her, give her in marriage, or prevent her from marriage, for they had more right to her than her own family. Thereafter, this Āyah was revealed about this practice,

Qur’an 4:19يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًا

«O you who believe! You are not permitted to inherit women against their will»." ^{1Fatḥ Al-Bāri 8:93.}

Women Should not Be Treated with Harshness

Allāh said,

Qur’an 4:19وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ

«nor to prevent them from marriage, in order to take part of what you have given them,»

Allāh commands: Do not treat the woman harshly so that she gives back all or part of the dowry that she was given, or forfeits one of her rights by means of coercion and oppression. Allāh's statement,

Qur’an 4:19إِلَّآ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ

«unless they commit open Fāḥishah.»

Ibn Mas'ūd, Ibn 'Abbās, Sa'īd bin Al-Musayyib, Ash-Sha'bi, Al-Ḥasan Al-Baṣri, Muḥammad bin Sīrīn, Sa'īd bin Jubayr, Mujāhid, 'Ikrimah, 'Aṭā' Al-Khurāsāni, Aḍ-Ḍaḥḥāk, Abu Qilābah, Abu Ṣāliḥ, As-Suddi, Zayd bin Aslam and Sa'īd bin Abi Hilāl said that this refers to illicit sex. Meaning that if the wife commits adultery, you are allowed to take back the dowry you gave her. You are also allowed to annoy her, until she gives back the dowry in return for a Khula'." ^{2Aṭ-Ṭabari 8:115-117.}In Sūrat Al-Baqarah, Allāh said,

Qur’an 2:229وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ

«And it is not lawful for you (men) to take back (from your wives) any of what you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allāh» [2:229].

Ibn 'Abbās, 'Ikrimah and Aḍ-Ḍaḥḥāk said that Fāḥishah refers to disobedience and defiance.^{3Aṭ-Ṭabari 8:117.} Ibn Jarīr chose the view that it is general, encompasses all these meanings, adultery, disobedience, defiance, rudeness, and so forth. Meaning that he is allowed to annoy his wife when she does any of these acts until she forfeits all or part of her rights and he then separates from her, and this [view] is good, and Allāh knows best.

Live With Women Honorably

Allāh said,

Qur’an 4:19وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ

«And live with them honorably», by saying kind words to them, treating them kindly and making your appearance appealing for them, as much as you can, just as you like the same from them. Allāh said in another Āyah,

Qur’an 2:228وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ

«And they have rights similar over them to what is reasonable» [2:228].

The Messenger of Allāh ﷺ said,

Ḥadīthخَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ، وَأَنَا خَيْرُكُمْ لِأَهْلِي

«The best among you is he who is the best with his family. Verily, I am the best one among you with my family.»^{4Tuḥfat Al-Aḥwadhi 10:394.}

It was the practice of the Messenger of Allāh ﷺ to be kind, cheerful, playful with his wives, compassionate, spending on them and laughing with them. The Messenger ﷺ used to race with 'Ā'ishah, the Mother of the Faithful, as a means of kindness to her. 'Ā'ishah said, "The Messenger of Allāh ﷺ raced with me and I won the race. This occurred before I gained weight, and afterwards I raced with him again, and he won that race. He said,

«هَذِهِ بِتِلْكَ»

«This [victory ] is for that [victory].»" ^{5Abu Dāwud 3:66.}

When the Prophet ﷺ was at the home of one of his wives, sometimes all of his wives would meet there and eat together, and they would then go back to their homes. He and his wife would sleep in the same bed, he would remove his upper garment, sleeping in only his lower garment. The Prophet ﷺ used to talk to the wife whose night it was, after praying 'Ishā' and before he went to sleep. Allāh said,

Qur’an 33:21لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ

«Indeed in the Messenger of Allāh you have a good example to follow» [33:21].

Allāh said,

Qur’an 4:19فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًا كَثِيرًا

«If you dislike them, it may be that you dislike a thing and Allāh brings through it a great deal of good.»

Allāh says that your patience, which is demonstrated by keeping wives whom you dislike, carries good rewards for you in this life and the Hereafter. Ibn 'Abbās commented on this Āyah, "That the husband may feel compassion towards his wife and Allāh gives him a child with her, and this child carries tremendous goodness.” An authentic Ḥadīth states,

Ḥadīthلَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً، إِنْ سَخِطَ مِنْهَا خُلُقًا، رَضِيَ مِنْهَا آخَرَ

«No believing man should hate his believing wife. If he dislikes a part of her conduct, he would surely like another.»^{6Muslim 1:1091.}

The Prohibition of Taking Back the Dowry

Allāh said,

Qur’an 4:20وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا أَتَأْخُذُونَهُۥ بُهْتَٰنًا وَإِثْمًا مُّبِينًا

«But if you intend to replace a wife by another and you have given one of them a Qintar, take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest sin?»

The Āyah commands: When one of you wants to divorce a wife and marry another one, he must not take any portion of the dowry he gave to the first wife, even if it were a Qintar of money. We mentioned the meaning of Qintar in the Tafsīr of Sūrah Āl ‘Imrān.

This Āyah is clear in its indication that the dowry could be substantial. ‘Umar bin Al-Khaṭṭāb used to discourage giving a large dowry, but later on changed his view. Imām Aḥmad recorded that Abu Al-'Ajfa' As-Sulami said that he heard ‘Umar bin Al-Khaṭṭāb saying, “Do not exaggerate with the dowry of women, had this practice been an honor in this world or a part of Taqwā, then the Prophet ﷺ would have had more right to practice it than you. The Messenger ﷺ of Allāh never gave any of his wives, nor did any of his daughters receive a dowry more than twelve Uwqiyah.^{7Approximately 400 Dirhams, refer to the next Ḥadīth} A man used to pay a substantial dowry and thus conceal enmity towards his wife!” Aḥmad^{8Aḥmad 1:40.} and the collectors of Sunan collected this Ḥadīth through various chains of narration,^{9This story, and the earlier report from ‘Umar, were both classified as weak by Muqbil bin Hadi.} and At-Tirmidhi said, “Ḥasan Ṣaḥīḥ”. Al-Ḥāfiẓ Abu Ya‘lā recorded that Masrūq said, “Umar bin Al-Khaṭṭab stood up on the Minbar of the Messenger of Allāh ﷺ and said, ‘O people! Why do you exaggerate concerning the dowry given to women? The Messenger of Allāh ﷺ and his Companions used to pay up to four hundred Dirhams for a dowry, or less than that. Had paying more for a dowry been a part of Taqwā or an honor, you would not have led them in this practice. Therefore, I do not want to hear about a man who pays more than four hundred Dirhams for a dowry.’ He then went down the Minbar, but a woman from Quraysh said to him, ‘O Leader of the Faithful! You prohibited people from paying more than four hundred Dirhams in a dowry for women?’ He said, ‘Yes.’ She said, ‘Have you not heard what Allāh sent down in the Qur’ān?’ He said, ‘Which part of it?’ She said, ‘Have you not heard Allāh's statement,

وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًا

«And you have given one of them a Qinṭār»?’

He said, ‘O Allāh! Forgive me...’ He then went back and stood up on the Minbar saying, ‘I had prohibited you from paying more than four hundred Dirhams in a dowry for women. So, let everyone pay what he likes from his money.’” The chain of narration for this Ḥadīth is strong.^{10Abu Dāwud 2:582, Tuḥfat Al-Aḥwadhi 4 :255, An-Nasā’ī 6:117, Ibn Mājah 1 :601.}

وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ

«And how could you take it (back) while you have gone in unto each other»

how can you take back the dowry from the woman with whom you had sexual relations and she had sexual relations with you? Ibn 'Abbās, Mujāhid, As-Suddi and several others said that this means sexual intercourse.^{11Aṭ-Ṭabari 8:126.} The Two Ṣaḥīḥs record that the Messenger of Allāh ﷺ said three times to the spouses who said the Mulā‘anah;^{12Refer to Sūrat An-Nūr 24:6-9.}

Ḥadīthاللَّهُ يَعْلَمُ أَنَّ أَحَدَكُمَا كَاذِبٌ، فَهَلْ مِنْكُمَا تَائِبٌ؟

«Allāh knows that one of you is a liar, so would any of you repent? »

The man said, “O Messenger of Allāh! My money,” referring to the dowry that he gave his wife. The Messenger said,

Ḥadīthلَا مَالَ لَكَ، إِنْ كُنْتَ صَدَقْتَ عَلَيْهَا فَهُوَ بِمَا اسْتَحْلَلْتَ مِنْ فَرْجِهَا، وَإِنْ كُنْتَ كَذَبْتَ عَلَيْهَا فَهُوَ أَبْعَدُ لَكَ مِنْهَا

«You have no money. If you are the one who said the truth, the dowry is in return for the right to have sexual intercourse with her. If you are the one who uttered the lie, then this money is even farther from your reach.»^{13Fatḥ Al-Bāri 9:366 and Muslim 2:1131.}

Similarly Allāh said;

Qur’an 4:21وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَٰقًا غَلِيظًا

«And how could you take it (back) while you have gone in unto each other and they have taken from you a firm and strong covenant»

this refers to the marriage tie, according to Ibn ‘Abbās, Mujāhid and Sa‘īd bin Jubayr.^{14Aṭ-Ṭabari 8:129.} In his Ṣaḥīḥ, Muslim recorded that Jābir said that during the speech that the Prophet ﷺ gave in the Farewell Ḥajj, he said,

Ḥadīthوَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ

«Be kind with women, for you have taken them by Allāh’s covenant and earned the right to have sexual relations with them by Allāh’s Word. »^{15Muslim 2:889.}

Marrying the Wife of the Father is Prohibited

Allāh said,

Qur’an 4:22وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ

«And marry not women whom your fathers married,» Allāh prohibits marrying the women whom the father married, in honor and respect to the fathers, not allowing their children to have sexual relations with their wives after they die. A woman becomes ineligible for the son of her husband as soon as the marriage contract is conducted, and there is a consensus on this ruling.

Ibn Jarīr recorded that Ibn ‘Abbās said, “During the time of Jāhiliyyah, the people used to prohibit what Allāh prohibits (concerning marriage), except marrying the stepmother and taking two sisters as rival wives. Allāh sent down,

Qur’an 4:22وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ

«And marry not women whom your fathers married,» and,

Qur’an 4:23وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ

«and two sisters in wedlock at the same time» [4:23].” ^{16Aṭ-Ṭabari 8:132.}

Similar was reported from ‘Aṭā’ and Qatādah.^{17Aṭ-Ṭabari 8:132-134.}

Therefore, the practice that the Āyah mentions is prohibited for this Ummah, being disgraced as an awful sin,

Qur’an 4:22إِنَّهُۥ كَانَ فَٰحِشَةً وَمَقْتًا وَسَآءَ سَبِيلًا

«Indeed it was shameful and Maqtan, and an evil way.»

Allāh said in other Āyāt,

Qur’an 6:151وَلَا تَقْرَبُوا۟ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ

«Come not near to Al-Fawāḥish (shameful acts) whether committed openly or secretly» [6:151], and,

Qur’an 17:32وَلَا تَقْرَبُوا۟ ٱلزِّنَىٰٓ إِنَّهُۥ كَانَ فَٰحِشَةً وَسَآءَ سَبِيلًا

«And come not near to unlawful sex. Verily, it is a Fāḥishah and an evil way.» [17:32]

In this Āyah (4:22), Allāh added,

Qur’an 4:22وَمَقْتًا

«and Maqtan», meaning, offensive. It is a sin itself and causes the son to hate his father after he marries his wife. It is usual that whoever marries a woman dislikes those who married her before him. This is one reason why the Mothers of the Faithful were not allowed for anyone in marriage after the Messenger ﷺ. They are indeed the Mothers of the Faithful since they married the Messenger ﷺ, who is like the father to the believers. Rather, the Prophet's right is far greater than the right of a father, and his love comes before each person loving himself, may Allāh's peace and blessings be on him. 'Aṭā' bin Abi Rabāḥ said that the Āyah,

Qur’an 4:22وَمَقْتًا

«and Maqtan», means, Allāh will hate him,

Qur’an 4:22وَسَآءَ سَبِيلًا

«and an evil way», for those who take this way. Therefore, those who commit this practice will have committed an act of reversion from the religion and deserve capital punishment and confiscation of their property, which will be given to the Muslim Treasury.

Imām Aḥmad and the collectors of Sunan recorded that Al-Barā' bin 'Āzib said that his uncle Abu Burdah was sent by the Messenger of Allāh ﷺ to a man who married his stepmother to execute him and confiscate his money. ^{18Aḥmad 4:290, Abu Dāwud 4:609, Tuḥfat Al-Aḥwadhi 4:598, An-Nasā'ī in Al-Kubrā 4:296, Ibn Mājah 2:869.}

Qur’an 4:23حُرِّمَتْ عَلَيْكُمْ أُمَّهَٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّٰتُكُمْ وَخَٰلَٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَٰتُكُمُ ٱلَّٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ وَأُمَّهَٰتُ نِسَآئِكُمْ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا

«23. Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your foster mothers who suckled you, your foster milk suckling sisters, your wives' mothers, your stepdaughters under your guardianship, born of your wives unto whom you have gone in - but there is no sin on you if you have not gone in unto them (to marry their daughters), - the wives of your sons who (spring) from your own loins, and two sisters in wedlock at the same time, except for what has already passed; verily, Allāh is Oft- Forgiving, Most Merciful.»

Degrees of Women Never Eligible for One to Marry

This honorable Āyah is the Āyah that establishes the degrees of women relatives who are never eligible for one to marry, because of blood relations, relations established by suckling or marriage. Ibn Abi Ḥātim recorded that Ibn ‘Abbās said, “(Allāh said) I have prohibited for you seven types of relatives by blood and seven by marriage.” Ibn ‘Abbās then recited the Āyah,

Qur’an 4:23حُرِّمَتْ عَلَيْكُمْ أُمَّهَٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ

«Forbidden to you (for marriage) are: your mothers, your daughters, your sisters...»^{1Aṭ-Ṭabari 8:142.}

Aṭ-Ṭabari recorded that Ibn ‘Abbās said, “Seven degrees of blood relation and seven degrees of marriage relation are prohibited (for marriage).” He then recited the Āyah,

Qur’an 4:23حُرِّمَتْ عَلَيْكُمْ أُمَّهَٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّٰتُكُمْ وَخَٰلَٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ

«Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters»

and these are the types prohibited by blood relation.”^{2Aṭ-Ṭabari 8:141.}

Allāh’s statement,

Qur’an 4:23وَأُمَّهَٰتُكُمُ ٱلَّٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَٰعَةِ

«Your foster mothers who suckled you, your foster milk suckling sisters» means, just as your mother who bore you is prohibited for you in marriage, so is your mother from suckling prohibited for you.

Al-Bukhāri and Muslim recorded that ‘Ā’ishah, the Mother of the Faithful, said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الرَّضَاعَةَ تُحَرِّمُ مَا تُحَرِّمُ الْوِلَادَةُ

«Suckling prohibits what birth prohibits.»

In another narration reported by Muslim,

Ḥadīthيَحْرُمُ مِنَ الرَّضَاعَةِ مَا يَحْرُمُ مِنَ النَّسَبِ

«Suckling establishes prohibited degrees just as blood does.»^{3Fatḥ Al-Bāri 9:43 and Muslim 2:1068.}

‘Suckling’ that Establishes Prohibition for Marriage

Less than five incidents of suckling will not establish prohibition for marriage. In his Ṣaḥīḥ, Muslim recorded that ‘Ā’ishah said, “Among the parts of the Qur’ān that were revealed, is the statement, ‘Ten incidents of suckling establishes the prohibition (concerning marriage).’ It was later abrogated with five, and the Messenger of Allāh ﷺ died while this statement was still recited as part of the Qur’ān.’” ^{4Muslim 2:1075.}

A Ḥadīth that Sahlah bint Suhayl narrated states that the Messenger of Allāh ﷺ ordered her to suckle Sālim the freed slave of Abu Ḥudhayfah with five.” ^{5Abu Dāwud 2:550.}

We should assert that the suckling mentioned here must occur before the age of two, as we stated when we explained the Āyah in Sūrat Al-Baqarah,

Qur’an 2:233يُرْضِعْنَ أَوْلَٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ

«(The mothers) should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling» [2:233].

The Mother-in-Law and Stepdaughter are Prohibited in Marriage

Allāh said next,

Qur’an 4:23وَأُمَّهَٰتُ نِسَآئِكُمْ وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ

«Your wives' mothers, your stepdaughters under your guardianship, born of your wives unto whom you have gone in - but there is no sin on you if you have not gone in unto them,»

As for the mother of the wife, she becomes prohibited for marriage for her son-in-law when the marriage is conducted, whether the son-in-law has sexual relations with her daughter or not. As for the wife's daughter, she becomes prohibited for her stepfather when he has sexual relations with her mother, after the marriage contract is ratified. If the man divorces the mother before having sexual relations with her, he is allowed to marry her daughter. So Allāh said;

Qur’an 4:23وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ

«Your stepdaughters under your guardianship, born of your wives unto whom you have gone in - but there is no sin on you if you have not gone in unto them,»

to marry the stepdaughter.

The Stepdaughter is Prohibited in Marriage Even if She Was Not Under the Guardianship of Her Stepfather

Allāh said,

Qur’an 4:23وَرَبَٰٓئِبُكُمُ ٱلَّٰتِى فِى حُجُورِكُم

«...your stepdaughters under your guardianship,»

The majority of scholars state that the stepdaughter is prohibited in marriage for her stepfather [who consummated his marriage to her mother] whether she was under his guardianship or not. The Two Ṣaḥīḥ recorded that Umm Ḥabībah said, “O Messenger of Allāh! Marry my sister, the daughter of Abu Sufyān (and in one narration ‘Azzah bint Abu Sufyān).” He said,

Ḥadīthأَوَ تُحِبِّينَ ذٰلِكِ؟

قالت: نعم. لست لك بمخلية، وأحب من شاركني في خير أختي، قال:

Ḥadīthفَإِنَّ ذٰلِكِ لَا يَحِلُّ لِي

. قالت: فإنا نتحدث أنك تريد أن تنكح بنت أبي سلمة، قال:

Ḥadīthبِنْتَ أُمِّ سَلَمَةَ؟

قالت: نعم. قال:

Ḥadīthإِنَّهَا لَوْ لَمْ تَكُنْ رَبِيبَتِي فِي حِجْرِي مَا حَلَّتْ لِي، إِنَّهَا لَبِنْتُ أَخِي مِنَ الرَّضَاعَةِ، أَرْضَعَتْنِي وَأَبَا سَلَمَةَ ثُوَيْبَةُ، فَلَا تَعْرِضْنَ عَلَيَّ بَنَاتِكُنَّ وَلَا أَخَوَاتِكُنَّ

«"Do you like that I do that?" She said, "I would not give you up for anything, but the best of whom I like to share with me in that which is righteously good, is my sister." He said, "That is not allowed for me." She said, "We were told that you want to marry the daughter of Abu Salamah." He asked, "The daughter of Umm Salamah?" She said, "Yes." He said, "Even if she was not my stepdaughter and under my guardianship, she is still not allowed for me because she is my niece from suckling, for Thuwaybah suckled me and Abu Salamah. Therefore, do not offer me to marry your daughters or sisters."»^{6Fatḥ Al-Bāri 9:64 and Muslim 2:1073.} In another narration from Al-Bukhāri,

Ḥadīthإِنِّي لَوْ لَمْ أَتَزَوَّجْ أُمَّ سَلَمَةَ مَا حَلَّتْ لِي

«Had I not married Umm Salamah, her daughter would not have been allowed for me anyway.»^{7Fatḥ Al-Bāri 9:62.}

Consequently, the Messenger ﷺ stated that his marriage to Umm Salamah was the real reason behind that prohibition.

Meaning of 'gone in unto them'

The Āyah continues,

Qur’an 4:23ٱلَّٰتِى دَخَلْتُم بِهِنَّ

«Your wives unto whom you have gone in», meaning, had sexual relations with them, according to Ibn 'Abbās and several others.^{8Aṭ-Ṭabari 8:148.}

Prohibiting the Daughter-in-Law for Marriage

Allāh said,

Qur’an 4:23وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ

«The wives of your sons who (spring) from your own loins,»

Therefore, you are prohibited to marry the wives of your own sons, but not the wives of your adopted sons, as adoption was common practice in Jāhiliyyah. Allāh said,

Qur’an 33:37فَلَمَّا قَضَىٰ زَيْدٌ مِّنْهَا وَطَرًا زَوَّجْنَٰكَهَا لِكَىْ لَا يَكُونَ عَلَى ٱلْمُؤْمِنِينَ حَرَجٌ فِىٓ أَزْوَٰجِ أَدْعِيَآئِهِمْ

«So when Zayd had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they had divorced them).» [33:37]

Ibn Jurayj said, "I asked 'Aṭā' about Allāh's statement,

Qur’an 4:23وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ

«The wives of your sons who (spring) from your own loins,»

He said, 'We were told that when the Prophet ﷺ married the ex-wife of Zayd (who was the Prophet's adopted son before Islām prohibited this practice), the idolators in Makkah criticized him. Allāh sent down the Āyāt:

Qur’an 4:23وَحَلَٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَٰبِكُمْ

«The wives of your sons who (spring) from your own loins»,

Qur’an 33:4وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ

«nor has He made your adopted sons your real sons.» [33:4], and,

Qur’an 33:40مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ

«Muḥammad is not the father of any of your men» [33:40]."'^^{9Aṭ-Ṭabari 8:149.}

Ibn Abi Ḥātim recorded that Al-Ḥasan bin Muḥammad said, "These Āyāt are encompassing,

^

Qur’an 4:24–26وَٱلْمُحْصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَٰنُكُمْ كِتَٰبَ ٱللَّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَٰفِحِينَ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ وَٱللَّهُ أَعْلَمُ بِإِيمَٰنِكُم بَعْضُكُم مِّنۢ بَعْضٍ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَٰتٍ غَيْرَ مُسَٰفِحَٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

Qur’an 4:23وَحَلَٰٓئِلُ أَبْنَآئِكُمُ

«the wives of your sons», and,

Qur’an 4:23وَأُمَّهَٰتُ نِسَآئِكُمْ

«your wives' mothers». This is also the explanation of Ṭāwūs, Ibrāhīm, Az-Zuhri and Makḥul. It means that these two Āyāt encompass these types of women, whether the marriage was consummated or not, and there is a consensus on this ruling.

A Doubt and Rebuttal

Why is the wife of one's son from suckling prohibited for him for marriage - that is, if she is no longer married to his son from suckling - as the majority of scholars state, although they are not related by blood? The answer is the Prophet's statement,

Ḥadīthيَحْرُمُ مِنَ الرَّضَاعِ مَا يَحْرُمُ مِنَ النَّسَبِ

«Suckling prohibits what blood relations prohibit.»^{10Muslim 2:1072.}

The Prohibition of Taking Two Sisters as Rival Wives

Allāh said,

Qur’an 4:23وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ

«...and two sisters in wedlock at the same time, except for what has already passed;»

The Āyah commands: you are prohibited to take two sisters as rival wives, or rival female-servants, except for what had happened to you during the time of Jāhiliyyah, which We have forgiven and erased. Therefore, no one is allowed to take or keep two sisters as rival wives, according to the consensus of the scholars of the Companions, their followers, and the Imāms of old and present. They all stated that taking two sisters as rival wives is prohibited, and that whoever embraces Islām while married to two sisters at the same time is given the choice to keep one of them and divorce the other. Imām Aḥmad recorded that Aḍ-Ḍaḥḥāk bin Fayrūz said that his father said, "I embraced Islām while married to two sisters at the same time and the Prophet ﷺ commanded me to divorce one of them.” ^{11Aḥmad 4:232.}

Qur’an 4:24وَٱلْمُحْصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَٰنُكُمْ كِتَٰبَ ٱللَّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَٰفِحِينَ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

«24. Also (forbidden are) women already married, except those (slaves) whom your right hands possess. Thus has Allāh ordained for you. All others are lawful, provided you seek them (with a dowry) from your property, desiring chastity, not fornication. So with those among them whom you have enjoyed, give them their required due, but if you agree mutually (to give more) after the requirement (has been determined), there is no sin on you. Surely, Allāh is Ever All-Knowing, All-Wise.»

Forbidding Women Already Married, Except for Female Slaves

Allāh said,

Qur’an 4:24وَٱلْمُحْصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَٰنُكُمْ

«Also (forbidden are) women already married, except those whom your right hands possess.»

The Āyah means, you are prohibited from marrying women who are already married,

Qur’an 4:24إِلَّا مَا مَلَكَتْ أَيْمَٰنُكُمْ

«except those whom your right hands possess»

except those whom you acquire through war, for you are allowed such women after making sure they are not pregnant.

Imām Aḥmad recorded that Abu Sa'īd Al-Khudri said, "We captured some women from the area of Awṭās who were already married, and we disliked having sexual relations with them because they already had husbands. So, we asked the Prophet ﷺ about this matter, and this Āyah was revealed,

Qur’an 4:24وَٱلْمُحْصَنَٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَٰنُكُمْ

«Also (forbidden are) women already married, except those whom your right hands possess».

Consequently, we had sexual relations with these women.”^{1Aḥmad 3:72} This is the wording collected by At-Tirmidhi^^{2Tuḥfat Al-Aḥwadhi 4:282} An-Nasā'i,^^{3An-Nasā’ī in Al-Kubrā 3:308} Ibn Jarīr^{4Aṭ-Ṭabari 8:153} and Muslim in his Ṣaḥīḥ.^{5Muslim 2:1080}

Allāh’s statement,

Qur’an 4:24كِتَٰبَ ٱللَّهِ عَلَيْكُمْ

«Thus has Allāh ordained for you» means, this prohibition was ordained for you by Allāh. Therefore, adhere to Allāh's Book, do not transgress His set limits, and adhere to His legislation and decrees.

The Permission to Marry All Other Women

Allāh said,

Qur’an 4:24وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ

«All others are lawful» meaning, you are allowed to marry women other than the prohibited types mentioned here, as 'Aṭā' and others have stated.^^{6Aṭ-Ṭabari 8:172} Allāh's statement,

Qur’an 4:24أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَٰفِحِينَ

«provided you seek them (with a dowry) from your property, desiring chastity, not fornication,»

meaning, you are allowed to use your money to marry up to four wives and for (the purchase of) as many female slaves as you like, all through legal means,

Qur’an 4:24مُّحْصِنِينَ غَيْرَ مُسَٰفِحِينَ

«(desiring) chastity, not fornication.»

Allāh's statement,

Qur’an 4:24فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً

«So with those among them whom you have enjoyed, give them their required due,»

means, to enjoy them sexually, surrender to them their rightful dowry as compensation. In other Āyāt, Allāh said,

Qur’an 4:21وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ

«And how could you take it (back) while you have gone in unto each other»,

Qur’an 4:4وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحْلَةً

«And give to the women (whom you marry) their dowry with a good heart», and,

Qur’an 2:229وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا

«And it is not lawful for you (men) to take back (from your wives) any of what (dowry) you gave them»

Prohibiting the Mut'ah of Marriage

Mujāhid stated that,

Qur’an 4:24فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً

^ «So with those among them whom you have enjoyed, give them their required due,»

was revealed about the Mut'ah marriage.^^{7Aṭ-Ṭabari 8:176 ^} A Mut'ah marriage is a marriage that ends upon a predeterminied date.

In the Two Ṣaḥīḥs, it is recorded that the Leader of the Faithful 'Ali bin Abi Ṭālib said, "The Messenger of Allāh ﷺ prohibited Mut'ah marriage and eating the meat of domesticated donkeys on the day of Khaybar (battle)."^^{8Fatḥ Al-Bāri 9:590, Muslim 2:1027. ^}

In addition, in his Ṣaḥīḥ, Muslim recorded that Ar-Rabī' bin Sabrah bin Ma'bad Al-Juhani said that his father said that he accompanied the Messenger of Allāh ﷺ during the conquest of Makkah, and that the Prophet ﷺ said,

Ḥadīthيَا أَيُّهَا النَّاسُ! إِنِّي كُنْتُ أَذِنْتُ لَكُمْ فِي الاسْتِمْتَاعِ مِنَ النِّسَاءِ، وَإِنَّ الله قَدْ حَرَّمَ ذَلِكَ إِلَى يَوْمِ الْقِيَامَةِ، فَمَنْ كَانَ عِنْدَهُ مِنْهُنَّ شَيْءٌ فَلْيُخَلِّ سَبِيلَهُ، وَلَا تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا

«O people! I allowed you the Mut'ah marriage with women before. Now, Allāh has prohibited it until the Day of Resurrection. Therefore, anyone who has any women in Mut'ah, let him let them go, and do not take anything from what you have given them.»^^{9Muslim 2:1025} Allāh's statement,

Qur’an 4:24وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ

«but if you agree mutually (to give more) after the requirement (has been determined), there is no sin on you.» is similar to His other statement,

Qur’an 4:4وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَٰتِهِنَّ نِحْلَةً

«And give to the women their dowry with a good heart».

The meaning of these Āyāt is: If you have stipulated a dowry for her, and she later forfeits it, either totally or partially, then this bears no harm on you or her in this case. Ibn Jarīr said, "Al-Ḥaḍrami said that some men would designate a certain dowry, but then fall into financial difficulties. Therefore, Allāh

^ said that there is no harm on you, O people, concerning your mutual agreement after the requirement (has been determined)."^^{10Aṭ-Ṭabari 8:180} meaning, if she gives up part of the dowry, then you men are allowed to accept that. Allāh's statement,

Qur’anإِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا

«Surely, Allāh is Ever All-Knowing, All-Wise.» is suitable here, after Allāh mentioned these prohibitions.

Qur’an 4:25وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ وَٱللَّهُ أَعْلَمُ بِإِيمَٰنِكُم بَعْضُكُم مِّنۢ بَعْضٍ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَٰتٍ غَيْرَ مُسَٰفِحَٰتٍ وَلَا مُتَّخِذَٰتِ أَخْدَانٍ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«25. And whoever of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess, and Allāh has full knowledge about your faith, you are one from another. Wed them with the permission of their own folk (guardians) and give them their due in a good manner; they should be chaste, not fornicators, nor promiscuous. And after they have been taken in wedlock, if they commit Fāḥishah, their punishment is half that for free (unmarried) women. This is for him among you who is afraid of being harmed in his religion or in his body; but it is better for you that you practice self-restraint, and Allāh is Oft-Forgiving, Most Merciful.»

Marrying a Female Slave, if One Cannot Marry a Free Woman

Allāh said, those who do not have,

Qur’an 4:25مِنكُمْ طَوْلًا

«the means», financial capability,

Qur’an 4:25أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ

«Wherewith to wed free believing women»

^ meaning, free faithful, chaste women.

Qur’an 4:25فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ

«They may wed believing girls from among those whom your right hands possess,»

meaning, they are allowed to wed believing slave girls^{1Recently converted captives of war.} owned by the believers.

Qur’an 4:25وَٱللَّهُ أَعْلَمُ بِإِيمَٰنِكُم بَعْضُكُم مِّنۢ بَعْضٍ

«and Allāh has full knowledge about your faith; you are one from another.»

Allāh knows the true reality and secrets of all things, but you people know only the apparent things. Allāh then said,

Qur’an 4:25فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ

«Wed them with the permission of their own folk»

indicating that the owner is responsible for the slave girl, and consequently, she cannot marry without his permission. The owner is also responsible for his male slave and they cannot wed without his permission. A Ḥadīth states,

Ḥadīthأَيُّمَا عَبْدٍ تَزَوَّجَ بِغَيْرِ إِذْنِ مَوَالِيهِ، فَهُوَ عَاهِرٌ

«Any male slave who marries without permission from his master, is a fornicator.»^{2Abu Dāwud 2:563}

When the owner of the female slave is a female, those who are allowed to give away the free woman in marriage, with her permission, become responsible for giving away her female slave in marriage, as well. A Ḥadīth states that

Ḥadīthلَا تُزَوِّجُ الْمَرْأَةُ الْمَرْأَةَ، وَلَا الْمَرْأَةُ نَفْسَهَا، فَإِنَّ الزَّانِيَةَ هِيَ الَّتِي تُزَوِّجُ نَفْسَهَا

«The woman does not give away another woman, or herself in marriage, for only the adulteress gives herself away in marriage.»^{3Ibn Mājah 1:606}

Allāh's statement,

Qur’an 4:25وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ

«And give them their due in a good manner;»

meaning, pay them their dowry with a good heart, and do not keep any of it, belittling the matter due to the fact that they are owned slaves. Allāh's statement,

Qur’an 4:25مُحْصَنَٰتٍ

«they should be chaste» means, they are honorable women who do not commit adultery, and this is why Allāh said,

Qur’an 4:25غَيْرَ مُسَٰفِحَٰتٍ

«not fornicators» referring to dishonorable women, who do not refrain from illicit sexual relations with those who ask. Ibn 'Abbās said that the fornicating women are the whores, who do not object to having relations with whomever seeks it, while,

Qur’an 4:25وَلَا مُتَّخِذَٰتِ أَخْدَانٍ

«nor promiscuous.» refers to taking boyfriends.^{4Aṭ-Ṭabari 8:193} Similar was said by Abu Hurayrah, Mujāhid, Ash-Sha'bi, Aḍ-Ḍaḥḥāk, 'Aṭā' Al-Khurāsāni, Yaḥyā bin Abi Kathīr, Muqātil bin Ḥayyān and As-Suddi.^{5Aṭ-Ṭabari 8:194}

The Slave Girl's Punishment for Adultery is Half that of a Free Unmarried Woman

Allāh said,

Qur’an 4:25فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَٰحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ

«And after they have been taken in wedlock, if they commit Fāḥishah, their punishment is half of that for free (unmarried) women.»

this is about the slave women who got married, as indicated by the Āyah;

Qur’an 4:25وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَٰتِ ٱلْمُؤْمِنَٰتِ فَمِن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن فَتَيَٰتِكُمُ ٱلْمُؤْمِنَٰتِ

«And whoever of you have not the means wherewith to wed free believing women, they may wed believing girls from among

Qur’an 4:27–33وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًا يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٍ مِّنكُمْ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا

those whom your right hands possess,»

Therefore, since the honorable Āyah is about believing slave girls, then,

Qur’an 4:25فَإِذَآ أُحْصِنَّ

«And after they have been taken in wedlock,» refers to when they (believing slave girls) get married, as Ibn 'Abbās and others have said.^{6Aṭ-Ṭabari 8:202} Allāh's statement,

Qur’an 4:25نِصْفُ مَا عَلَى ٱلْمُحْصَنَٰتِ مِنَ ٱلْعَذَابِ

«their punishment is half of that for free (unmarried) women.» indicates that the type of punishment prescribed here is the one that can be reduced to half, lashes in this case, not stoning to death, and Allāh knows best. Allāh's statement,

Qur’an 4:25ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ

«This is for him among you who is afraid of being harmed in his religion or in his body;»

indicates that marrying slave girls, providing one satisfies the required conditions, is for those who fear for their chastity and find it hard to be patient and refrain from sex. In this difficult circumstance, one is allowed to marry a slave girl. However, it is better to refrain from marrying slave girls and to observe patience, for otherwise, the offspring will become slaves to the girl's master. Allāh said,

Qur’an 4:25وَأَن تَصْبِرُوا۟ خَيْرٌ لَّكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

«but it is better for you that you practice self-restraint, and Allāh is Oft-Forgiving, Most Merciful.»

Qur’an 4:26–28يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَٱللَّهُ عَلِيمٌ حَكِيمٌ وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًا يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا

«26. Allāh wishes to make clear (what is lawful and what is unlawful) to you, and to show you the ways of those before you, and accept your repentance, and Allāh is All-Knower, All-Wise.»

«27. Allāh wishes to accept your repentance, but those who follow their lusts, wish that you (believers) should deviate tremendously away (from the right path)»

«28. Allāh wishes to lighten (the burden) for you; and man was created weak.»

Allāh explains to the believers what He has allowed and prohibited for them in this and other Sūrahs,

Qur’an 4:26وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ

«And to show you the ways of those before you,»

meaning their righteous ways and how to adhere to the commandments that He likes and is pleased with.

Qur’an 4:26وَيَتُوبَ عَلَيْكُمْ

«and accept your repentance» from sin and error,

Qur’an 4:26وَٱللَّهُ عَلِيمٌ حَكِيمٌ

«and Allāh is All-Knower, All-Wise.»

in His commands, decrees, actions and statements. Allāh's statement,

Qur’an 4:27وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًا

«but those who follow their lusts, wish that you (believers) should deviate tremendously away from the right path)» indicates that the followers of Shayṭān among the Jews, Christians and the adulterous, wish that you would take the horrendous path of falsehood instead of the truth.

Qur’an 4:28يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ

«Allāh wishes to lighten (the burden) for you"»

His legislation, orders, what He prohibits and what He decrees for you. This is why Allāh has allowed free men to marry slave girls under certain conditions, as Mujāhid and others have stated.^{1Aṭ-Ṭabari 8:215}

Qur’an 4:28وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا

«and man was created weak.»

and this is why it is suitable in his case that the commands are made easy for him, because of his weakness and feebleness.

Ibn Abi Ḥātim recorded that Ṭāwūs said that,

Qur’an 4:28وَخُلِقَ ٱلْإِنسَٰنُ ضَعِيفًا

«and man was created weak», "Concerning women".^{2Aṭ-Ṭabari 8:216} Wakī' said, "Man's mind leaves when women are involved."

Qur’an 4:29–31يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٍ مِّنكُمْ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

«29. O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allāh is Most Merciful to you.»

«30. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allāh.»

«31. If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).﴿

Prohibiting Unlawfully Earned Money

Allāh, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other's property using various dishonest methods such as Ribā, gambling and other wicked methods that appear to be legal, but Allāh knows that, in reality, those involved seek to deal in interest.

Ibn Jarīr recorded that Ibn 'Abbās commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, "This is what Allāh meant, when He said,

Qur’an 2:188وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ

«Eat not up your property among yourselves unjustly."»^{1Aṭ-Ṭabari 8:217}

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "When Allāh sent down,

Qur’an 4:29يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ

«O you who believe! Eat not up your property among yourselves unjustly»

some Muslims said, 'Allāh has forbidden us from eating up each other's property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else's food.' After that Allāh sent down,

Qur’anلَّيْسَ عَلَى ٱلْأَعْمَىٰ حَرَجٌ

«There is no restriction on the blind» (until the end of the Āyah). [24:61].’”

Qatādah said similarly. Allāh's statement,

Qur’an 4:29إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٍ مِّنكُمْ

«except it be a trade amongst you, by mutual consent.»

means, do not revert to illegal ways and means to acquire money. However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions. Mujāhid said that,

Qur’an 4:29إِلَّآ أَن تَكُونَ تِجَٰرَةً عَن تَرَاضٍ مِّنكُمْ

«except it be a trade amongst you, by mutual consent.»

means, "By selling and buying, or giving someone a gift." Ibn Jarīr recorded this statement.^{2Aṭ-Ṭabari 8:221}

The Option to Buy or Sell Before Parting, is Part of 'Mutual Consent' in Trading

Mutual agreement in various transactions is attained when both parties have the right to uphold or dissolve the agreement before they part. In the Two Ṣaḥīḥs, it is recorded that the Messenger of Allāh ﷺ said,

Ḥadīthالْبَيِّعَانِ بِالْخِيَارِ مَالَمْ يَتَفَرَّقَا

«The seller and the buyer retain the (right to change their mind) as long as they have not parted.»^{3Fatḥ Al-Bāri 4:385, Muslim 3:1163} Al-Bukhāri's wording for this Ḥadīth reads,

Ḥadīthإِذَا تَبَايَعَ الرَّجُلَانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ، مَالَمْ يَتَفَرَّقَا

«When two men conduct a transaction, they retain their (right to change their mind) as long as they have not parted.»^{4Fatḥ Al-Bāri 4:390}

Forbidding Murder and Suicide

Allāh said,

Qur’an 4:29وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ

«And do not kill yourselves.» by committing Allāh's prohibitions, falling into sin and eating up each other's property unjustly,

Qur’an 4:29إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا

«Surely, Allāh is Most Merciful to you.» in what He commanded you and prohibited you from.

Imām Aḥmad recorded that 'Amr bin Al-'Āṣ said that when the Prophet ﷺ sent him for the battle of Dhāt As-Salāsil, "I had a wet dream during a very cold night and feared that if I bathed, I would die. So I performed Tayammum (with pure earth) and led my company in the Dawn prayer. When I went back to the Messenger of Allāh ﷺ, I mentioned what had happened to me and he said,

Ḥadīthيَا عَمْرُو! صَلَّيْتَ بِأَصْحَابِكَ وَأَنْتَ جُنُبٌ!

«O 'Amr! Have you led your people in prayer while you were in a state of sexual impurity?»

I said, 'O Messenger of Allāh! I had a wet dream on a very cold night and feared that if I bathed I would perish, and I remembered Allāh's statement,

Qur’an 4:29وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًا

«And do not kill yourselves. Surely, Allāh is Most Merciful to you».

So I performed Tayammum and prayed.' The Messenger of Allāh ﷺ smiled and did not say anything." This is the narration reported by Abu Dāwud.

Ibn Marduwyah mentioned this honorable Āyah and then reported that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ، فَحَدِيدَتُهُ فِي يَدِهِ، يَجَأُ بِهَا بَطْنَهُ يَوْمَ الْقِيَامَةِ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ فَسُمُّهُ فِي يَدِهِ، يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ، فَهُوَ مُتَرَدٍّ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا

«Whoever kills himself with an iron tool, then his tool will be in his hand and he will keep stabbing himself with it in the Fire of Jahannam, forever and ever. Whoever kills himself with poison, then his poison will be in his hand and he will keep taking it in the Fire of Jahannam forever and ever. Whoever kills himself by throwing himself from a mountain, will keep falling in the Fire of Jahannam forever and ever.»

This Ḥadīth was also collected in the Two Ṣaḥīḥs. Abu Qilābah said that Thābit bin Aḍ-Ḍaḥḥāk said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ، عُذِّبَ بِهِ يَوْمَ الْقِيَامَةِ

«Whoever kills himself with an instrument, will be punished with it on the Day of Resurrection.»

This Ḥadīth was collected by the Group. This is why Allāh said,

Qur’an 4:30وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًا وَظُلْمًا

«And whoever commits that through aggression and injustice, »

meaning, whoever commits what Allāh has forbidden for him transgression and injustice - while knowing that it is forbidden for him, yet he still dares to commit it,

Qur’an 4:30فَسَوْفَ نُصْلِيهِ نَارًا

«We shall cast him into the Fire,».

This Āyah carries a stern warning and a truthful promise. Therefore, every sane person should beware of it, those who hear the speech with full comprehension.

Minor Sins Will be Pardoned if One Refrains from Major Sins

Allāh said,

Qur’an 4:31إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ

«If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins,»

meaning, if you avoid the major evil deeds that you were prohibited We will forgive you the minor evil deeds and will admit you into Paradise. This is why Allāh said,

Qur’an 4:31وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

«and admit you to a Noble Entrance (i.e. Paradise).»

There are several Ḥadīths on the subject of this honorable Āyah. Imām Aḥmad recorded that Salmān Al-Fārisi said, “The Prophet ﷺ said to me, ‘Do you know what the day of Al-Jumu‘ah is?’ I said, ‘It is the day during which Allāh brought together the creation of your father (Ādam).’ He said,

«لَكِنْ أَدْرِي مَا يَوْمُ الْجُمُعَةِ، لَا يَتَطَهَّرُ الرَّجُلُ فَيُحْسِنُ طُهُورَهُ، ثُمَّ يَأْتِي الْجُمُعَةَ فَيُنْصِتُ حَتَّى يَقْضِيَ الْإِمَامُ صَلَاتَهُ، إِلَّا كَانَ كَفَّارَةً لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْمُقْبِلَةِ، مَا اجْتُنِبَتِ الْمَقْتَلَةُ»

«I know what the day of Jumu'ah is. Anyone who takes a bath and cleans himself as much as he can and then proceeds for the Friday prayer and remains quiet until the Imām finishes the prayer, all his sins in between the present and the next Friday will be forgiven, as long as major sins were avoided.»”

Al-Bukhāri recorded similar wording from Salmān Al-Fārisi.

The Seven Destructive Sins

What are the Seven Destructive Sins?

In the Two Ṣaḥīḥs, it is recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthاجْتَنِبُوا السَّبْعَ الْمُوبِقَاتِ

«Avoid the seven great destructive sins.»

The people inquired, 'O Allāh's Messenger! What are they?' He said,

Ḥadīthالشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ، وَالسِّحْرُ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَاتِ

«To join others in worship along with Allāh, to kill the life which Allāh has forbidden except for a just cause, magic, to consume Ribā, to consume an orphan's wealth, to turn away from the enemy and flee from the battlefield when the battle begins, and to accuse chaste women, who never even think of anything that would tarnish their chastity and are good believers.»^{5Fatḥ Al-Bāri 5:462, Muslim 1:92}

Another Ḥadīth that mentions False Witness

Imām Aḥmad recorded that Anas bin Mālik said, “The Messenger of Allāh ﷺ mentioned the major sins, or was asked about the major sins. He said,

Ḥadīthالشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الْوَالِدَيْنِ

«Associating others with Allāh in worship, killing the life, and being undutiful to the parents.»

He then said,

Ḥadīthأَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟

قَالَ:

Ḥadīthقَوْلُ الزُّورِ - أَوْ شَهَادَةُ الزُّورِ -

«Should I tell you about the biggest of the major sins? The false statement - or the false testimony.»”

Shu'bah - one of the narrators of the Ḥadīth - said, “Most likely, in my opinion, he said, ‘False testimony.’”^{6Aḥmad 3:131} The Two Ṣaḥīḥs recorded this Ḥadīth from Shu'bah from Anas.^{7Fatḥ Al-Bāri 10:419, Muslim 1:91}

Another Ḥadīth

In the Two Ṣaḥīḥs, it is recorded that 'Abdur-Raḥmān bin Abi Bakrah said that his father said, “The Prophet ﷺ said,

Ḥadīthأَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟

«Should I inform you about the greatest of the great sins?»

We said, 'Yes, O Allāh's Messenger !' He said,

Ḥadīthالْإِشْرَاكُ بِاللَّهِ، وَعُقُوقُ الْوَالِدَيْنِ

«To join others in worship with Allāh and to be undutiful to one's parents.»

He was reclining, then he sat up and said;

Ḥadīthأَلَا وَشَهَادَةُ الزُّورِ، أَلَا وَقَوْلُ الزُّورِ

«And I warn you against false testimony and false speech.»

and he continued repeating it until we wished that he would stop.”^{8Fatḥ Al-Bāri 5:309, Muslim 1:91}

Another Ḥadīth that mentions killing the Offspring

In the Two Ṣaḥīḥs, it is recorded that 'Abdullāh bin Mas'ūd said, “I asked, 'O Allāh's Messenger! What is the greatest sin?' [(in one narration) the biggest sin]?' He said,

Ḥadīthأَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ

«To make a rival for Allāh while He Alone created you.»

I said, 'Then?' He said,

Ḥadīthأَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ

«To kill your offspring for fear that he might share your food with you.»

I said, 'Then?' He said,

Ḥadīthأَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ

«To commit adultery with your neighbor's wife.»^{9Fatḥ Al-Bāri 8:350, Muslim 1:90} He then recited,

Qur’an 25:68وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ

«And those who invoke not any other god along with Allāh», until,

Qur’anإِلَّا مَن تَابَ

«Except those who repent».”

Another Ḥadīth from 'Abdullāh bin 'Amr

Imām Aḥmad recorded that 'Abdullāh bin 'Amr said that the Prophet ﷺ said,

Ḥadīthأَكْبَرُ الْكَبَائِرِ: الإشراك بالله، وَعُقُوقُ الْوَالِدَيْنِ - أَوْ قَتْلُ النَّفْسِ - شعبة الشاك - وَالْيَمِينُ الْغَمُوسُ

«The greatest sins are: To join others in worship with Allāh, to be undutiful to one's parents - or to take a life» Shu'bah was uncertain of which one - «and the false oath».^{10Al-Bukhāri 6675, Tuḥfat Al-Aḥwadhi 3021 and An-Nasā'ī 8:63} Recorded by Al-Bukhāri, At-Tirmidhi, and An-Nasāi.

Another Ḥadīth by 'Abdullāh bin 'Amr about Causing one's Parents to be Cursed

'Abdullāh bin 'Amr said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْهِ

«Among the worst of the major sins is for a man to curse his own parents.»

They said, “How can one curse his own parents?” He said,

Ḥadīthيَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّهُ

«One curses another man's father, and that man curses his father in retaliation, or he curses someone's mother and that man curses his mother.»

This is the wording of Muslim.^{11Muslim no. 90} At-Tirmidhi said, “Ṣaḥīḥ.” It is recorded in the Ṣaḥīḥ that the Messenger of Allāh ﷺ said,

Ḥadīthسِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْرٌ

«Cursing a Muslim is a sin and fighting him is Kufr.»^{12Al-Bukhāri : 5973, Muslim : 64}

Qur’an 4:32وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا

«32. And wish not for the things in which Allāh has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allāh of His bounty. Surely, Allāh is Ever All-Knower of everything.»

Do Not Wish for the Things Which Allāh has Made Some Others to Excel In

Imām Aḥmad recorded that Umm Salamah said, “O Messenger of Allāh! Men go to battle, but we do not go to battle, and we earn one-half of the inheritance (that men get).” Allāh sent down,

Qur’an 4:32وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ

«And wish not for the things in which Allāh has made some of you to excel others».^{1Aḥmad 6:322}

At-Tirmidhi also recorded this Ḥadīth.^{2Tuḥfat Al-Aḥwadhi 8:375, 377} Allāh's statement,

Qur’an 4:32لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ

«For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, ﴾

indicates, according to Ibn Jarīr, that each person will earn his wages for his works, a reward if his deeds are good, and punishment if his deeds are evil.

It was also reported that this Āyah is talking about inheritance, indicating the fact that each person will get his due share of the inheritance, as Al-Wālibi^{3'Ali bin Abi Ṭalḥah.} reported from Ibn 'Abbās. Allāh then directed the servants to what benefits them,

Qur’an 4:32وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ

«and ask Allāh of His Bounty.»Therefore, the Āyah states, “Do not wish for what other people were endowed with over you, for this is a decision that will come to pass, and wishing does not change its decree. However, ask Me of My favor and I will grant it to you, for I Am Most Generous and Most Giving.” Allāh then said,

Qur’an 4:32إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا

«Surely, Allāh is Ever All-Knower of everything.»

meaning, Allāh knows who deserves this life, and so He gives him riches, and whoever deserves poverty, He makes him poor. He also knows who deserves the Hereafter, and He directs him to perform the deeds that will help him to be sucessful in it, and whoever deserves failure, He prevents him from achieving righteousness and what leads to it. Hence, Allāh said,

Qur’an 4:32إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا

«Surely, Allāh is Ever All-Knower of everything».

Qur’an 4:33وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدًا

«33. And to everyone, We have appointed Mawāli of that left by parents and relatives. To those also with whom you have made a pledge (brotherhood), give them their due portion (by wills). Truly, Allāh is Ever a Witness over all things.﴿

Ibn 'Abbās, Mujāhid, Sa'īd bin Jubayr, Abu Ṣāliḥ, Qatādah, Zayd bin Aslam, As-Suddi, Aḍ-Ḍaḥḥāk, Muqātil bin Ḥayyān, and others said that Allāh's statement,

Qur’an 4:33وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ

«And to everyone, We have appointed Mawali»

means, “Heirs.”^{1Aṭ-Ṭabari 8:270-271} Ibn 'Abbās was also reported to have said that Mawāli refers to relatives. Ibn Jarīr commented, “The Arabs call the cousin a Mawlā.”

Ibn Jarīr continued, “Allāh's statement,

Qur’an 4:33مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ

«of that (property) left by parents and relatives.»

means, from what he inherited from his parents and family members. Therefore, the meaning of the Āyah becomes: 'To all of you, O people, We appointed relatives (such as children) who will later inherit what you inherited from your own parents and relatives.” Allāh's statement,

Qur’an 4:33وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ

«To those also with whom you have made a pledge (brotherhood), give them their due portion.»

means, “Those with whom you have a pledge of brotherhood, give them their share of inheritance, thus fulfilling the ratified pledges that you gave them. Allāh has witnessed all of you when you gave these pledges and promises.” This practice was followed in the beginning of Islām, but was later on abrogated when Muslims were commanded to fulfill the pledges (brotherhood) they had already given, but to refrain from making any new pledges after that.

Al-Bukhāri recorded that Ibn 'Abbās said,

Qur’an 4:33وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ

«And to everyone, We have appointed Mawāli» “meaning, heirs;

Qur’an 4:34–37ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَٰنُكُمْ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَأَعْتَدْنَا لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا

Qur’an 4:33وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ

«To those also with whom you have made a pledge (brotherhood)» When the emigrants came to Al-Madīnah, the emigrant would inherit from the Anṣāri, while the latter's relatives would not inherit from him because of the bond of brotherhood which the Prophet ﷺ established between them (the emigrants and the Anṣār). When the verse,

Qur’an 4:33وَلِكُلٍّ جَعَلْنَا مَوَٰلِىَ

«And to everyone We have appointed Mawāli» was revealed, it cancelled (the pledge of brotherhood regarding inheritance).” Then he said, “The verse,

Qur’an 4:33وَٱلَّذِينَ عَقَدَتْ أَيْمَٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ

«To those also with whom you have made a pledge (brotherhood), give them their due portion.»

remained valid for cases of co-operation and mutual advice, while the matter of inheritance was excluded and it became permissible to assign something in one's will to the person who had the right of inheriting before.”^{2Fatḥ Al-Bāri 8:96}

Qur’an 4:34ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ

Qur’an 4:34أَمْوَٰلِهِمْ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا

«34. Men are the protectors and maintainers of women, because Allāh has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are Qānitāt, and guard in the husband's absence what Allāh orders them to guard. As to those women on whose part you see ill conduct, admonish them, and abandon them in their beds, and beat them, but if they return to obedience, do not seek a means against them. Surely, Allāh is Ever Most High, Most Great.»

Allāh said,

Qur’an 4:34ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ

«Men are the protectors and maintainers of women,»

meaning, the man is responsible for the woman, and he is her maintainer, caretaker and leader who disciplines her if she deviates.

Qur’an 4:34بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ

«because Allāh has made one of them to excel the other,»

meaning, because men excel over women and are better than them for certain tasks. This is why prophethood was exclusive of men, as well as other important positions of leadership. The Prophet ﷺ said,

Ḥadīthلَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً

«People who appoint a woman to be their leader, will never achieve success.»

Al-Bukhāri recorded this Ḥadīth.^{1Fatḥ Al-Bāri 7:732} Such is the case with appointing women as judges or on other positions of leadership.

Qur’an 4:34وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ

«and because they spend from their means.» meaning the dowry, expenditures and various expenses that Allāh ordained in His Book and the Sunnah of His Messenger for men to spend on women. For these reasons it is suitable that he is appointed her maintainer, just as Allāh said,

Qur’an 2:228وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ

«But men have a degree (of responsibility) over them».

Qualities of the Righteous Wife

Allāh said,

Qur’an 4:34فَٱلصَّٰلِحَٰتُ

«Therefore, the righteous» women,

Qur’an 4:34قَٰنِتَٰتٌ

«are Qānitāt», obedient to their husbands, as Ibn 'Abbās and others stated.^{2Aṭ-Ṭabari 8:294}

Qur’an 4:34حَٰفِظَٰتٌ لِّلْغَيْبِ

«and guard in the husband's absence»

As-Suddi and others said that it means she protects her honor and her husband's property when he is absent, and Allāh's statement,

Qur’an 4:34بِمَا حَفِظَ ٱللَّهُ

«what Allāh orders them to guard. »

means, the protected [husband] is the one whom Allāh protects.^{3Aṭ-Ṭabari 8:295} Ibn Jarīr recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthخَيْرُ النِّسَاءِ امْرَأَةٌ إِذَا نَظَرْتَ إِلَيْهَا سَرَّتْكَ، وَإِذَا أَمَرْتَهَا أَطَاعَتْكَ، وَإِذَا غِبْتَ عَنْهَا حَفِظَتْكَ فِي نَفْسِهَا وَمَالِكَ

«The best women is she who when you look at her, she pleases you, when you command her she obeys you, and when you are absent, she protects her honor and your property.»

Then, the Messenger of Allāh ﷺ recited the Āyah,

Qur’an 4:34ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ

«Men are the protectors and maintainers of women,»

until its end.^{4Aṭ-Ṭabari 8:295}

Imām Aḥmad recorded that 'Abdur-Raḥmān bin 'Awf said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا صَلَّتِ الْمَرْأَةُ خَمْسَهَا، وَصَامَتْ شَهْرَهَا، وَحَفِظَتْ فَرْجَهَا، وَأَطَاعَتْ زَوْجَهَا، قِيلَ لَهَا: ادْخُلِي الْجَنَّةَ مِنْ أَيِّ الْأَبْوَابِ شِئْتِ

«If the woman prayed her five daily prayers, fasted her month, protected her chastity and obeyed her husband, she will be told, 'Enter Paradise from any of its doors you wish.'»^{5Aḥmad 1:191}

Dealing with the Wife's Ill-Conduct

Allāh said,

Qur’an 4:34وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ

«As to those women on whose part you see ill conduct,»

meaning, the woman from whom you see ill conduct with her husband, such as when she acts as if she is above her husband, disobeys him, ignores him, dislikes him, and so forth. When these signs appear in a woman, her husband should advise her and remind her of Allāh's torment if she disobeys him. Indeed, Allāh ordered the wife to obey her husband and prohibited her from disobeying him, because of the enormity of his rights and all that he does for her. The Messenger of Allāh ﷺ said,

Ḥadīthلَوْ كُنْتُ آمِرًا أَحَدًا أَنْ يَسْجُدَ لِأَحَدٍ، لَأَمَرْتُ الْمَرْأَةَ أَنْ تَسْجُدَ لِزَوْجِهَا، مِنْ عِظَمِ حَقِّهِ عَلَيْهَا

«If I were to command anyone to prostrate before anyone, I would have commanded the wife to prostrate before her husband, because of the enormity of his right upon her.»^{6Tuḥfat Al-Aḥwadhi 4:323}

Al-Bukhāri recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا دَعَا الرَّجُلُ امْرَأَتَهُ إِلَى فِرَاشِهِ فَأَبَتْ عَلَيْهِ، لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ

«If the man asks his wife to come to his bed and she declines, the angels will keep cursing her until the morning.»^{7Fatḥ Al-Bāri 9:205}

Muslim recorded it with the wording,

Ḥadīthإِذَا بَاتَتِ الْمَرْأَةُ هَاجِرَةً فِرَاشَ زَوْجِهَا، لَعَنَتْهَا الْمَلَائِكَةُ حَتَّى تُصْبِحَ

«If the wife goes to sleep while ignoring her husband's bed, the angels will keep cursing her until the morning.»^{8Muslim 2:1059}

This is why Allāh said,

Qur’an 4:34وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ

«As to those women on whose part you see ill conduct, admonish them (first)».

Allāh's statement,

Qur’an 4:34وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ

«abandon them in their beds,» 'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said "The abandonment refers to not having intercourse with her, to lie on her bed with his back to her."^{9Aṭ-Ṭabari 8:302} Several others said similarly. As-Suddi, Aḍ-Ḍaḥḥāk, 'Ikrimah, and Ibn 'Abbās, in another narration, added, "Not to speak with her or talk to her."^{10Aṭ-Ṭabari 8:302-304} The Sunan and Musnad compilers recorded that Mu'āwiyah bin Ḥaydah Al-Qushayri said, "O Allāh's Messenger! What is the right that the wife of one of us has on him?" The Prophet ﷺ said,

Ḥadīthأَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وَتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْتِ

«To feed her when you eat, cloth her when you buy clothes for yourself, refrain from striking her face or cursing her, and to not abandon her, except in the house.»^{11Abu Dāwud 2:606, An-Nasā'i in Al-Kubrā 5:375, Ibn Mājah 1:593, Aḥmad 5:3} Allāh's statement,

Qur’an 4:34وَٱضْرِبُوهُنَّ

«beat them» means, if advice and ignoring her in the bed do not produce the desired results, you are allowed to discipline the wife, without severe beating. Muslim recorded that Jābir said that during the Farewell Ḥajj, the Prophet ﷺ said;

Ḥadīthوَاتَّقُوا اللَّهَ فِي النِّسَاءِ، فَإِنَّهُنَّ عِنْدَكُمْ عَوَانٍ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ عَلَيْكُمْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ

«Fear Allāh regarding women, for they are your assistants. You have the right on them that they do not allow any person whom you dislike to step on your mat. However, if they do that, you are allowed to discipline them lightly. They have a right on you that you provide them with their provision and clothes, in a reasonable manner.»^{12Muslim 8:886}

Ibn 'Abbās and several others said that the Āyah refers to a beating that is not violent.^{13Aṭ-Ṭabari 8:314} Al-Ḥasan Al-Baṣri said that it means, a beating that is not severe.^{14Aṭ-Ṭabari 8:316}

When the Wife Obeys Her Husband, Means of Annoyance Against Her are Prohibited

Allāh said,

Qur’an 4:34فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا

«but if they return to obedience, seek not against them means (of annoyance),»

meaning, when the wife obeys her husband in all that Allāh has allowed, then no means of annoyance from the husband are allowed against his wife. Therefore, in this case, the husband does not have the right to beat her or shun her bed. Allāh's statement,

Qur’an 4:34إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا

«Surely, Allāh is Ever Most High, Most Great.» reminds men that if they transgress against their wives without justification, then Allāh, the Ever Most High, Most Great, is their Protector, and He will exert revenge on those who transgress against their wives and deal with them unjustly.

Qur’an 4:35وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًا

«35. If you fear a breach between the two, appoint (two) arbitrators, one from his family and the other from her's; if they both wish for peace, Allāh will cause their reconciliation. Indeed Allāh is Ever All-Knower, Well-Acquainted with all things.»

Appointing Two Arbitrators When the Possibility of Estrangement Between Husband and Wife Occurs

Allāh first mentioned the case of rebellion on the part of the wife. He then mentioned the case of estrangement and alienation between the two spouses. Allāh said,

Qur’an 4:35وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًا مِّنْ أَهْلِهِۦ وَحَكَمًا مِّنْ أَهْلِهَآ

«If you fear a breach between the two, appoint (two) arbitrators, one from his family».

The Fuqahā' (scholars of Fiqh) say that when estrangement occurs between the husband and wife, the judge refers them to a trusted person who examines their case in order to stop any wrongs commited between them. If the matter continues or worsens, the judge sends a trustworthy person from the woman's family and a trustworthy person from the man's family to meet with them and examine their case to determine whether it is best for them to part or to remain together. Allāh gives preference to staying together, and this is why Allāh said,

Qur’an 4:35إِن يُرِيدَآ إِصْلَٰحًا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ

«if they both wish for peace, Allāh will cause their reconciliation.»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said, "Allāh commands that a righteous man from the husband's side of the family and the wife's side of the family are appointed, so that they find out who among the spouses is in the wrong. If the man is in the wrong, they prevent him from his wife, and he pays some restitution. If the wife is in the wrong, she remains with her husband, and he does not pay any restitution. If the arbitrators decide that the marriage should remain intact or be dissolved, then their decision is upheld. If they decide that the marriage remains intact, but one of the spouses disagrees while the other agrees, and one of them dies, then the one who agreed inherits from the other, while the spouse who did not agree does not inherit from the spouse who agreed.” This was collected by Ibn Abi Ḥātim and Ibn Jarīr.^{1Aṭ-Ṭabari 8:325}

Shaykh Abu 'Umar bin ‘Abdul-Barr said, “The scholars agree that when the two arbitrators disagree, then the opinion that dissolves the marriage will not be adopted. They also agree that the decision of the arbitrators is binding, even if the two spouses did not appoint them as agents. This is the case if it is decided that they should stay together, but they disagree whether it is binding or not when they decide for separation.” Then he mentioned that the majority holds the view that the decision is still binding, even if they did not appoint them to make any decision.

Qur’an 4:36وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَٰنُكُمْ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

«36. Worship Allāh and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allāh does not like such as are proud and boastful.»

The Order to Worship Allāh Alone and to Be Dutiful to Parents

Allāh orders that He be worshipped Alone without partners, because He Alone is the Creator and Sustainer Who sends His favors and bounties on His creation in all situations and instances. Therefore He deserves to be singled out, without associating anything or anyone from His creation with Him in worship. Indeed, the Prophet ﷺ said to Mu‘ādh,

Ḥadīthأَتَدْرِي مَا حَقُّ اللَّهِ عَلَى الْعِبَادِ؟

«Do you know what Allāh's right on His servants is?»

Mu‘ādh replied, "Allāh and His Messenger know better." He said,

Ḥadīthأَنْ يَعْبُدُوهُ وَلَا يُشْرِكُوا بِهِ شَيْئًا

«That they should worship Him and should not worship any others with Him.»

The Prophet ﷺ then said,

Ḥadīthأَتَدْرِي مَا حَقُّ الْعِبَادِ عَلَى اللَّهِ إِذَا فَعَلُوا ذَلِكَ؟ أَنْ لَا يُعَذِّبَهُمْ

«Do you know what the right of the servants on Allāh is if they do this? He should not punish them.»^{1Fatḥ Al-Bāri 13:359}

Allāh then commands the servants to be dutiful to their parents, for Allāh made parents the reason for the servants to come to existence, after they did not exist. Allāh joins the order to worship Him with being dutiful to parents in many places. For example, He said,

Qur’an 31:14أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ

«give thanks to Me and to your parents», and,

Qur’an 17:23وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا

«And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents».

After Allāh ordained being dutiful to parents, He ordained kind treatment of relatives, males and females. A Ḥadīth states,

Ḥadīthالصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ، وَعَلَى ذِي الرَّحِمِ صَدَقَةٌ وَصِلَةٌ

«Charity given to the poor is Ṣadaqah, while charity given to relatives is both Ṣadaqah and Ṣilāh (keeping the relations).^{2Tuḥfat Al-Aḥwadhi 3:324}

Allāh then said,

Qur’anوَٱلْيَتَٰمَىٰ

«orphans», because they lost their caretakers who would spend on them. So Allāh commands that the orphans be treated with kindness and compassion. Allāh then said,

Qur’anوَٱلْمَسَٰكِينِ

«Al-Masākin (the poor)» who have various needs and cannot find what sustains these needs. Therefore, Allāh commands they should be helped in acquiring their needs in a sufficient manner that will end their inadequacy. We will further elaborate on the matter of the destitute and the poor in Sūrah Barā'h (9:60).

The Right of the Neighbor

Allāh said,

Qur’an 4:36وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ

«the neighbor who is near of kin, the neighbor who is a stranger»

'Ali bin Abi Ṭalḥah said that Ibn 'Abbās said that,

Qur’an 4:36وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ

«the neighbor who is near of kin» means, "The neighbor who is also a relative"^{3Aṭ-Ṭabari 8:335}, while,

Qur’an 4:36وَٱلْجَارِ ٱلْجُنُبِ

«The neighbor who is a stranger» means, "Who is not a relative."^{4Aṭ-Ṭabari 8:338} It was also reported that 'Ikrimah, Mujāhid, Maymūn bin Mihrān, Aḍ-Ḍaḥḥāk, Zayd bin Aslam, Muqātil bin Ḥayyān and Qatādah said similarly.^{5Aṭ-Ṭabari 8:335-336} Mujāhid was also reported to have said that Allāh's statement,

Qur’an 4:36وَٱلْجَارِ ٱلْجُنُبِ

«the neighbor who is a stranger» means, "The companion during travel."^{6Aṭ-Ṭabari 8:341} There are many Ḥadīths that command kind treatment to the neighbors, and we will mention some of them here with Allāh's help.

The First Ḥadīth

Imām Aḥmad recorded that 'Abdullāh bin 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthمَازَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ

«Jibrīl kept reminding of the neighbor's right, until I thought that he was going to give him a share of the inheritance.»^{7Aḥmad 2:85}

The Two Ṣaḥīḥs recorded this Ḥadīth.^{8Fatḥ Al-Bāri 10:455, Muslim 4:2025}

The Second Ḥadīth

Imām Aḥmad recorded that 'Abdullāh bin 'Amr said that the Messenger of Allāh ﷺ said,

Ḥadīthمَازَالَ جِبْرِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ

«Jibrīl kept reminding me of the neighbor's right, until I thought he was going to appoint a share of the inheritance for him.»^{9Aḥmad 2:160}

Abu Dāwud and At-Tirmidhi recorded this Ḥadīth, which At-Tirmidhi said was "Ḥasan Gharīb through this route."^{10Abu Dāwud 5:357, Tuḥfat Al-Aḥwadhi 6:72-73}

The Third Ḥadīth

Imām Aḥmad recorded that 'Abdullāh bin 'Amr bin Al-‘Ās said that the Prophet ﷺ said,

Ḥadīthخَيْرُ الْأَصْحَابِ عِنْدَ اللَّهِ خَيْرُهُمْ لِصَاحِبِهِ، وَخَيْرُ الْجِيرَانِ عِنْدَ اللَّهِ خَيْرُهُمْ لِجَارِهِ

«The best companions according to Allāh are those who are the best with their friends, and the best neighbors according to Allāh are the best with their neighbors.»^{11Aḥmad 2:167} At-Tirmidhi recorded this Ḥadīth and said, "Ḥasan Gharīb".^{12Tuḥfat Al-Aḥwadhi 6:75}

The Fourth Ḥadīth

Imām Aḥmad recorded that Al-Miqdād bin Al-Aswad said that the Messenger of Allāh ﷺ asked his Companions,

Ḥadīthمَا تَقُولُونَ فِي الزِّنَا؟

«What do you say about adultery?»

They said, "It is prohibited, for Allāh and His Messenger have prohibited it. So it is forbidden until the Day of Resurrection." The Messenger of Allāh ﷺ said,

Ḥadīthلَأَنْ يَزْنِيَ الرَّجُلُ بِعَشْرِ نِسْوَةٍ، أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَزْنِيَ بِامْرَأَةِ جَارِهِ

«For a man to commit adultery with his neighbor's wife is worse than if he commits adultery with ten women.» He then said,

Ḥadīthمَا تَقُولُونَ فِي السَّرِقَةِ؟

«What do you say about theft?» They said, "It is prohibited, for Allāh and His Messenger prohibited it." He said,

Ḥadīthلَأَنْ يَسْرِقَ الرَّجُلُ مِنْ عَشْرَةِ أَبْيَاتٍ، أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَسْرِقَ مِنْ جَارِهِ

«If a man steals from his neighbor, it is worse for him than stealing from ten homes.»^{13Aḥmad 6:8} Only Aḥmad recorded this Ḥadīth.

A similar Ḥadīth is recorded in the Two Ṣaḥīḥs, Ibn Mas'ūd said, "I asked, 'O Allāh's Messenger! What is the greatest sin?' He said,

Ḥadīthأَنْ تَجْعَلَ لِلَّهِ نِدًّا وَهُوَ خَلَقَكَ

«To make a rival for Allāh while He Alone created you.» I said, 'Then?' He said,

Ḥadīthأَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ

«To kill your offspring for fear that he might share your food with you.» I said, 'Then?' He said,

Ḥadīthأَنْ تُزَانِيَ حَلِيلَةَ جَارِكَ

«To commit adultery with your neighbor's wife.»"^{14Fatḥ Al-Bāri 8:350, Muslim 1:90}

The Fifth Ḥadīth

Imām Aḥmad recorded that 'Ā'ishah asked the Messenger of Allāh, "I have two neighbors, so whom among them should I give my gift?" He said,

Ḥadīthإِلَى أَقْرَبِهِمَا مِنْكِ بَابًا

«The neighbor whose door is the closest to you.» Al-Bukhāri narrated this Ḥadīth^{15Aḥmad 6:175, Al-Bukhāri 6020}

We will elaborate on this subject in the Tafsīr of Sūrah Barā'h, Allāh willing and upon Him we depend.

Being Kind to Slaves and Servants

Allāh said,

Qur’an 4:36وَمَا مَلَكَتْ أَيْمَٰنُكُمْ

«and those (slaves) whom your right hands possess,»

this is an order to be kind to them because they are weak, being held as captives by others.

An authentic Ḥadīth records that during the illness that preceded his death, the Messenger of Allāh ﷺ continued advising his Ummah:

Ḥadīthالصَّلاةَ الصَّلاةَ، وَمَا مَلَكَتْ أَيْمَانُكُمْ

«(Protect) the prayer, (protect) the prayer, and (those slaves) whom your hands possess.»^{16An-Nasā'i in Al-Kubrā 4:258} He was repeating it until his tongue was still.

Imām Aḥmad recorded that Al-Miqdām bin Ma'dykarib said that the Messenger of Allāh ﷺ said,

«مَا أَطْعَمْتَ نَفْسَكَ فَهُوَ لَكَ صَدَقَةٌ، وَمَا أَطْعَمْتَ وَلَدَكَ فَهُوَ لَكَ صَدَقَةٌ، وَمَا أَطْعَمْتَ زَوْجَتَكَ فَهُوَ لَكَ صَدَقَةٌ، وَمَا أَطْعَمْتَ خَادِمَكَ فَهُوَ لَكَ صَدَقَةٌ»

«What you feed yourself is a Ṣadaqah (charity) for you, what you feed your children is Ṣadaqah for you, what you feed your wife is Ṣadaqah for you and what you feed your servant is Ṣadaqah for you.»^{17Aḥmad 4:131}

An-Nasā'i recorded this Ḥadīth^{18An-Nasā’ī in Al-Kubrā 5:376} which has an authentic chain of narration, all the thanks are due to Allāh.

'Abdullāh bin 'Amr said to a caretaker of his, "Did you give the slaves their food yet?" He said, "No." Ibn 'Amr said, "Go and give it to them, for the Messenger of Allāh ﷺ said,

Ḥadīthكَفَى بِالْمَرْءِ إِثْمًا أَنْ يَحْبِسَ عَمَّنْ يَمْلِكُ قُوتَهُمْ

«It is enough sin for someone to prevent whomever he is responsible for from getting their food.»" Muslim recorded this Ḥadīth.^{19Muslim 2:692}

Abu Hurayrah narrated that the Prophet ﷺ said,

Ḥadīthلِلْمَمْلُوكِ طَعَامُهُ وَكِسْوَتُهُ، وَلَا يُكَلَّفُ مِنَ الْعَمَلِ إِلَّا مَا يُطِيقُ

«The slave has the right to have food, clothing and to only be required to perform what he can bear of work.» Muslim also recorded this Ḥadīth.^{20Muslim 3:1284}

Abu Hurayrah narrated that the Prophet ﷺ said,

Ḥadīthإِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِهِ، فَإِنْ لَمْ يُجْلِسْهُ مَعَهُ فَلْيُنَاوِلْهُ لُقْمَةً أَوْ لُقْمَتَيْنِ - أَوْ أُكْلَةً أَوْ أُكْلَتَيْنِ - فَإِنَّهُ وَلِيَ حَرَّهُ وَعِلَاجَهُ

«When your servant brings meals to one of you, if he does not let him sit and share the meal, then he should at least give him a mouthful or two mouthfuls of that meal or a meal or two, for he has prepared it.»^{21Fatḥ Al-Bāri 5:214, Muslim 3:1284} This is the wording collected by Al-Bukhāri.

Allāh Does Not Like the Arrogant

Allāh said,

Qur’an 4:38–44وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَن يَكُنِ ٱلشَّيْطَٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدًا يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يَشْتَرُونَ ٱلضَّلَٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ

Qur’an 4:36إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

«Verily, Allāh does not like such as are proud and boastful.» meaning, one who is proud and arrogant, insolent and boasts to others. He thinks that he is better than other people, thus thinking high of himself, even though he is insignificant to Allāh and hated by people. Mujāhid said that Allāh's statement,

Qur’an 4:36إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

«Verily, Allāh does not like such as are proud» means arrogant, while,

Qur’an 4:36فَخُورًا

«boastful» means boasting about what he has, while he does not thank Allāh.^{22Aṭ-Ṭabari 8:350} This Āyah indicates that such a person boasts with people about the bounty that Allāh has given him, but he is actually ungrateful to Allāh for this bounty.

Ibn Jarīr recorded that 'Abdullāh bin Wāqid Abu Rajā' Al-Harawi said, "You will find that those who are mean are also proud and boasting. He then recited,

Qur’an 4:36وَمَا مَلَكَتْ أَيْمَٰنُكُمْ

«and those (slaves) whom your right hands possess,» You will find that he who is undutiful (to parents) is also arrogant, and deprived. He then recited,

Qur’an 19:32وَبَرًّۢا بِوَٰلِدَتِى وَلَمْ يَجْعَلْنِى جَبَّارًا شَقِيًّا

«And dutiful to my mother, and made me not arrogant, deprived.»

Once a man asked the Prophet, "O Messenger of Allāh, advise me.' The Prophet ﷺ said,

Ḥadīthإِيَّاكَ وَإِسْبَالَ الْإِزَارِ، فَإِنَّ إِسْبَالَ الْإِزَارِ مِنَ الْمَخِيلَةِ، وَإِنَّ اللَّهَ لَا يُحِبُّ الْمَخِيلَةَ

«Avoid lengthening the dress (below the ankles), for this practice is from arrogance. Verily, Allāh does not like arrogance.»"^{23Aḥmad 5:64}

Qur’an 4:37–39ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ وَأَعْتَدْنَا لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَن يَكُنِ ٱلشَّيْطَٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا

«37. Those who are stingy and encourage people to be stingy and hide what Allāh has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment.»

«38. And (also) those who spend of their wealth to be seen of men, and believe not in Allāh and the Last Day, and whoever takes Shayṭān as an intimate; then what a dreadful intimate he has!»

«39. And what loss have they if they had believed in Allāh and in the Last Day, and they spend out of what Allāh has given them for sustenamce? And Allāh is Ever All-Knower of them.»

The Censure of Stingy Behavior

Allāh chastises the stingy behavior of those who refuse to spend their money for what Allāh ordered them, such as being kind to parents and compassionate to relatives, orphans, the poor, the relative who is also a neighbor, the companion during travel, the needy wayfarer, the slaves and servants. Such people do not give Allāh's right from their wealth, and they assist in the spread of stingy behavior. The Messenger of Allāh ﷺ said,

Ḥadīthوَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ

«What disease is more serious than being stingy?»^{1Al-Adab Al-Mufrad 83} He also said,

Ḥadīthإِيَّاكُمْ وَالشُّحَّ، فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْقَطِيعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا

«Beware of being stingy, for it destroyed those who were before you, as it encouraged them to cut their relations and they did, and it encouraged them to commit sin and they did.»^{2Abu Dāwud 2:324}

Allāh said,

Qur’an 4:37وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ

«and hide what Allāh has bestowed upon them of His bounties,»

Therefore, the miser is ungrateful for Allāh's favor, for its effect does not appear on him, whether in his food, clothes or what he gives. Similarly, Allāh said,

Qur’an 100:6–7إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ

«Verily, man is ungrateful to his Lord. And to that he bears witness.»

by his manners and conduct,

Qur’an 100:8وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ

«And verily, he is violent in the love of wealth.» Allāh said,

Qur’an 4:37وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ

«and hide what Allāh has bestowed upon them of His bounties»

and this is why He threatened them,

Qur’anوَأَعْتَدْنَا لِلْكَٰفِرِينَ عَذَابًا مُّهِينًا

«And We have prepared for the disbelievers a disgraceful torment.»

Kufr means to cover something. Therefore, the Bakhīl (miser) covers the favors that Allāh has blessed him with, meaning he does not spread those favors. So he is described by the term Kāfir (ungrateful) regarding the favors that Allāh granted him. A Ḥadīth states that,

Ḥadīthإِنَّ الله إِذَا أَنْعَمَ نِعْمَةً عَلَىٰ عَبْدٍ، أَحَبَّ أَنْ يَظْهَرَ أَثَرُهَا عَلَيْهِ

«When Allāh grants a servant a favor, He likes that its effect appears on him.»^{3At-Ṭabarāni in Al-Kabīr 18:135}

Some of the Salaf stated that this Āyah [4:37] is describing the Jews who hid the knowledge they had about the description of Muḥammad, and there is no doubt that the general meaning of the Āyah includes this. The apparent wording for this Āyah indicates that it is talking about being stingy with money, even though miserly conduct with knowledge is also included. The Āyah talks about spending on relatives and the weak, just as the Āyah after it,

Qur’an 4:38وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ

«And (also) those who spend of their wealth to be seen of men,»

Allāh first mentions the punished misers who do not spend, then He mentions those who spend to show off to gain the reputation that they are generous, not for the Face of Allāh. A Ḥadīth states that the first three persons on whom the fire will feed are a scholar, a fighter and a spender who shows off with their actions. For instance,

Ḥadīthيَقُولُ صَاحِبُ الْمَالِ: مَا تَرَكْتُ مِنْ شَيْءٍ تُحِبُّ أَنْ يُنْفَقَ فِيهِ، إِلَّا أَنْفَقْتُ فِي سَبِيلِكَ، فَيَقُولُ اللَّهُ: كَذَبْتَ، إِنَّمَا أَرَدْتَ أَنْ يُقَالَ: جَوَادٌ، فَقَدْ قِيلَ

«The wealthy will say, "I did not leave any area that You like to be spent on, but I spent on it in Your cause." Allāh will say, "You lie, you only did that so that it is said, 'He is generous.' And it was said..."» meaning you acquired your reward in the life, and this is indeed what you sought with your action.^{4An-Nasā'ī 6:24} This is why Allāh said,

Qur’an 4:38وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ

«and believe not in Allāh and the Last Day,»

meaning, it is Shayṭān who lured them to commit this evil action, instead of performing the good deed as it should be performed. Shayṭān encouraged, excited and lured them by making the evil appear good,

Qur’an 4:38وَمَن يَكُنِ ٱلشَّيْطَٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا

«And whoever takes Shayṭān as an intimate; then what a dreadful intimate he has!»

Allāh then said,

Qur’an 4:39وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ

«And what loss have they if they had believed in Allāh and in the Last Day, and they spend out of what Allāh has given them for sustenance?»

This Āyah means, what harm would it cause them if they believe in Allāh, go on the righteous path, replace showing off with sincerity, have faith in Allāh, and await His promise in the Hereafter, for those who do good and spend what He has given them on what He likes and is pleased with.

Allāh's statement:

Qur’an 4:39وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا

«And Allāh is Ever All-Knower of them.»

means, He has perfect knowledge of their intentions, whether good or evil. Indeed, Allāh knows those who deserve success, and He grants them success and guidance, directing them to perform righteous actions that will earn them His pleasure. He also knows those who deserve failure and expulsion from His great mercy, which amounts to utter failure in this life and the Hereafter for them, we seek refuge in Allāh from this evil end.

Qur’an 4:40–42إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدًا يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا

«40. Surely! Allāh wrongs not even of the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward.»

«41. How (will it be) then, when We bring from each nation a witness and We bring you (O Muḥammad) as a witness against these people?»

«42. On that day those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allāh.»

Allāh Wrongs Not Even the Weight of a Speck of Dust

Allāh states that He does not treat any of His servants with injustice on the Day of Resurrection, be it the weight of a mustard seed or a speck of dust. Rather, Allāh shall reward them for this action and multiply it, if it were a good deed. For instance, Allāh said,

Qur’an 21:47وَنَضَعُ ٱلْمَوَٰزِينَ ٱلْقِسْطَ

«And We shall set up balances of justice»

Allāh said that Luqmān said,

Qur’an 31:16يَٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ

«O my son! If it be (anything) equal to the weight of a mustard seed, and though it be in a rock, or in the heavens or in the earth, Allāh will bring it forth».

Allāh said,

Qur’an 99:6–8يَوْمَئِذٍ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًا لِّيُرَوْا۟ أَعْمَٰلَهُمْ فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُۥ وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۥ

«That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it.» The Two Ṣaḥīḥs recorded the long Ḥadīth about the intercession that Abu Sa'īd Al-Khudri narrated, and in which the Messenger of Allāh ﷺ said,

Ḥadīthفَيَقُولُ اللَّهُ عَزَّ وَجَلَّ: ارْجِعُوا، فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ حَبَّةٍ خَرْدَلٍ مِنْ إِيمَانٍ، فَأَخْرِجُوهُ مِنَ النَّارِ

«Allāh then says, "Go back, and take out of the Fire everyone in whose heart you find the weight of a mustard seed of faith"»

In another narration, Allāh says,

وَفِي لَفْظٍ:

Ḥadīthأَدْنَىٰ أَدْنَىٰ أَدْنَىٰ مِثْقَالِ ذَرَّةٍ مِنْ إِيمَانٍ، فَأَخْرِجُوهُ مِنَ النَّارِ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا

«"Whosoever had the least, least, least speck of faith, take him out of the Fire," and they will take out many people.»

Abu Sa'īd then said, "Read, if you will,

Qur’an 4:40إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ

«Surely! Allāh wrongs not even of the weight of a speck of dust»."^{1Fatḥ Al-Bāri 13:413, Muslim 1:167}

Will Punishment be Diminished for the Disbelievers?

Sa'īd bin Jubayr commented about Allāh's statement,

Qur’an 4:40وَإِن تَكُ حَسَنَةً يُضَٰعِفْهَا

«but if there is any good (done), He doubles it,»

"As for the disbeliever, his punishment will be lessened for him on the Day of Resurrection, but he will never depart the Fire." He used as evidence the authentic Ḥadīth in which Al-'Abbās said, "O Messenger of Allāh! Your uncle Abu Ṭālib used to protect and support you, did you benefit him at all?" The Messenger ﷺ said,

Ḥadīthنَعَمْ هُوَ فِي ضَحْضَاحٍ مِنْ نَارٍ، وَلَوْلَا أَنَا، لَكَانَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ

«Yes. He is in a shallow area in Hell-fire, and were it not for me, he would have been in the deepest depths of the Fire.»^{2Al-Bukhāri nos. 3883, 6208 and Muslim no. 209} However, this Ḥadīth only applies to Abu Ṭālib, not the rest of the disbelievers. To support this, we mention what Abu Dāwud Aṭ-Ṭayālisi recorded in his Musnad that Anas said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الله لَا يَظْلِمُ الْمُؤْمِنَ حَسَنَةً، يُثَابُ عَلَيْهَا الرِّزْقَ فِي الدُّنْيَا، وَيُجْزَى بِهَا فِي الْآخِرَةِ، وَأَمَّا الْكَافِرُ فَيُطْعَمُ بِهَا فِي الدُّنْيَا، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ لَمْ يَكُنْ لَهُ حَسَنَةٌ

«Allāh does not wrong the faithful even concerning one good action, for he will be rewarded for it by provision in this life and awarded for it in the Hereafter. As for the disbeliever, he will be provided provision in this life for his good action, and on the Day of Resurrection, he will not have any good deed.»^{3Musnad Aṭ-Ṭayālisi p. 47, Muslim no. 2808}

What Does 'Great Reward' Mean?

Abu Hurayrah, 'Ikrimah, Sa'īd bin Jubayr, Al-Ḥasan, Qatādah and Aḍ-Ḍaḥḥāk said that Allāh's statement,

Qur’an 4:40وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

«and gives from Him a great reward.» refers to Paradise. We ask Allāh for His pleasure and Paradise. Ibn Abi Ḥātim recorded that Abu 'Uthmān An-Nahdi said, "No other person accompanied Abu Hurayrah more than I. One year, he went to Ḥajj before me, and I found the people of Al-Baṣrah saying that he narrated that he heard the Messenger of Allāh ﷺ saying,

Ḥadīthإِنَّ الله يُضَاعِفُ الْحَسَنَةَ أَلْفَ أَلْفِ حَسَنَةٍ

«Allāh rewards the good deed with a million deeds.»

So I said, 'Woe to you! No person accompanied Abu Hurayrah more than I, and I never heard him narrate this Ḥadīth!' When I wanted to meet him, I found that he had left for Ḥajj so I followed him to Ḥajj to ask him about this Ḥadīth."

Ibn Abi Ḥātim also recorded this Ḥadīth using another chain of narration leading to Abu 'Uthmān. In this narration, Abu 'Uthmān said, "I said, 'O Abu Hurayrah! I heard my brethren in Al-Baṣrah claim that you narrated that you heard the Messenger of Allāh ﷺ saying,

Ḥadīthإِنَّ الله يَجْزِي بِالْحَسَنَةِ أَلْفَ أَلْفِ حَسَنَةٍ

«Allāh rewards the good deed with a million deeds.» Abu Hurayrah said, 'By Allāh! I heard the Messenger of Allāh ﷺ saying,

Ḥadīthإِنَّ الله يَجْزِي بِالْحَسَنَةِ أَلْفَيْ أَلْفِ حَسَنَةٍ

«Allāh rewards the good deed with two million deeds.» He then recited this Āyah,

Qur’an 9:38فَمَا مَتَٰعُ ٱلْحَيَوٰةِ ٱلدُّنْيَا فِى ٱلْـَٔاخِرَةِ إِلَّا قَلِيلٌ

«But little is the enjoyment of the life of this world as compared to the Hereafter».»^{4Aḥmad no. 7932.}

Our Prophet ﷺ will be a Witness Against, or For his Ummah on the Day of Resurrection, When the Disbelievers Will Wish for Death

Allāh said,

Qur’an 4:41فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدًا

«How (will it be) then, when We bring from each nation a witness and We bring you (O Muḥammad) as a witness against these people?»

Allāh describes the horrors, hardships and difficulties of the Day of Resurrection, saying, how would it be on that Day when there will be a witness from every nation, meaning the Prophets, just as Allāh said;

Qur’an 39:69وَأَشْرَقَتِ ٱلْأَرْضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلْكِتَٰبُ وَجِا۟ىٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّهَدَآءِ

«And the earth will shine with the light of its Lord, and the Book will be placed (open); and the Prophets and the witnesses will be brought forward», and,

Qur’an 16:89وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ

«And (remember) the Day when We shall raise up from every nation a witness against them from amongst themselves».

Al-Bukhāri recorded that 'Abdullāh bin Mas'ūd said, "The Messenger of Allāh ﷺ said to me, 'Recite to me.' I said, 'O Messenger of Allāh! Should I recite (the Qur'ān) to you, while it was revealed to you?' He said, 'Yes, for I like to hear it from other people.' I recited Sūrat An-Nisā' until I reached this Āyah,

Qur’an 4:41فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰٓؤُلَآءِ شَهِيدًا

«How (will it be) then, when We bring from each nation a witness and We bring you (O Muḥammad) as a witness against these people?»

He then said, 'Stop now.' I found that his eyes were tearful."^{5Fatḥ Al-Bāri 8:712} Allāh's statement,

Qur’an 4:42يَوْمَئِذٍ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا

«On that day those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allāh.»

means, they will wish that the earth would open up and swallow them because of the horror of the gathering place and the disgrace, dishonor and humiliation they will suffer on that Day. This is similar to Allāh's statement,

Qur’an 78:40يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ

«The Day when man will see that (the deeds) which his hands have sent forth»

Allāh then said,

Qur’an 4:42وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا

«but they will never be able to hide a single fact from Allāh.»

indicating that they will admit to everything they did and will not hide any of it.

'Abdur-Razzāq recorded that Sa'īd bin Jubayr said, "A man came to Ibn 'Abbās and said to him, 'There are things that confuse me in the Qur'ān.' Ibn 'Abbās said, 'What things do you have doubts about in the Qur'ān?' He said, 'Not doubts, but rather confusing things.' Ibn 'Abbās said, 'Tell me what caused you confusion.' He said, 'I hear Allāh's statement,

Qur’an 6:23ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

«There will then be no test for them but to say: "By Allāh, our Lord, we were not those who joined others in worship with Allāh."»

but He also says,

Qur’an 4:42وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا

«but they will never be able to hide a single fact from Allāh.»

They have indeed hid something.' Ibn 'Abbās said, 'As for Allāh's statement,

Qur’an 6:23ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

«There will then be no test for them but to say: "By Allāh, our Lord, we were not those who joined others in worship with Allāh."»,

when they see that on the Day of Resurrection that Allāh does not forgive, except for the people of Islām, and that He forgives the sins, no matter how big they are, except Shirk, then the Mushriks will lie. They will say,

Qur’an 6:23وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

«"By Allāh, our Lord, we were not those who joined others in worship with Allāh."»,

hoping that Allāh will forgive them. However, Allāh will then seal their mouths, and their hands and feet will disclose what they used to do. Then,

Qur’an 4:42يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًا

«those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allāh.»"^{6'Abdur-Razzāq 1:160}

Qur’an 4:43يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ ٱللَّهَ

Qur’an 4:43كَانَ عَفُوًّا غَفُورًا

«43. O you who believe! Do not approach Ṣalāh while you are in a druken state until you know what you are saying, nor while Junub (sexually impure), except while passing through, until you bathe (your entire body), and if you are ill, or on a journey, or one of you comes from the Ghā'iṭ (toilet), or from Lāmastum (touching) women, but you do not find water, then perform Tayammum with clean earth, rubbing your faces and hands. Truly, Allāh is Ever Oft-Pardoning, Oft-Forgiving.»

The Prohibition of Approaching Prayer When Drunk or Junub

Allāh forbade His believing servants from praying while drunk, for one does not know the meaning of what he is saying in that state, and He forbade them from attending the Masjids while sexually impure, except when one is just passing through the Masjid from one door to another. This Āyah was revealed before alcohol consumption was completely prohibited, as evident by the Ḥadīth that we mentioned, in Sūrat Al-Baqarah when we explained Allāh's statement,

Qur’an 2:219يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ

«They ask you about alcoholic drink and gambling».

In that Ḥadīth, the Messenger of Allāh ﷺ recited this Āyah to 'Umar, who said, "O Allāh! Explain the ruling about Khamr (intoxicants) for us in a plain manner." When this Āyah [4:43] was revealed, the Prophet ﷺ recited it to 'Umar, who still said, "O Allāh! Explain the ruling about Khamr (intoxicants) for us in a plain manner." After that, they would not drink alcohol close to the time of prayer. When Allāh's statement,

Qur’an 5:90يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

«O you who believe! alcoholic drinks, gambling, Al-Anṣāb, and Al-Azlām^{1Al-Anṣāb are stone altars used for the sacrifice of animals to other than Allāh. Al-Azlām refers to a type of arrows used for divination.} are an abomination of Shayaṭān's handiwork. So avoid that in order that you may be successful.» [5:90], until,

Qur’an 5:91فَهَلْ أَنتُم مُّنتَهُونَ

«So, will you not then abstain?» [5:91] was revealed, 'Umar said, "We abstain, we abstain."^{2Aḥmad 1:53}

In another narration, when the Āyah in Sūrat An-Nisā' was revealed,

Qur’an 4:43يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ

«O you who believe! Do not approach Ṣalāh while you are in a druken state until you know what you are saying,»

at the time of prayer, the Messenger of Allāh ﷺ would have someone proclaim;

"Let not any drunk approach the prayer." This is the wording collected by Abu Dāwud.^{3Abu Dāwud 4:80}

Causes of Its Revelation

Ibn Abi Ḥātim has recorded some reports about the incident of its revelation: Sa'd said, "Four Āyāt were revealed concerning me. A man from the Anṣār once made some food and invited some Muhājirīn and Anṣār men to it, and we ate and drank until we became intoxicated. We then boasted about our status." Then a man held a camel's bone and injured Sa'd's nose, which was scarred ever since. This occurred before Al-Khamr was prohibited, and Allāh later revealed,

Qur’an 4:43يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ

«O you who believe! Approach not As-Salat (the prayer) when you are in a drunken state».^{4Abu Dāwud Aṭ-Ṭayālisi, 28}

Muslim recorded this Ḥadīth,^{5Muslim 4:1878} and the collectors of the Sunan recorded it, with the exception of Ibn Mājah.^{6Abu Dāwud: 1773, Tuḥfat Al-Aḥwadhi 8:466, An-Nasā'ī in Al-Kubrā 6:348}

Another Reason

Ibn Abi Ḥātim narrated that 'Ali bin Abi Ṭālib said, "Abdur-Raḥmān bin 'Awf made some food to which he invited us and served some alcohol to drink. When we became intoxicated, and the time for prayer came, they asked someone to lead us in prayer. He recited 'Say, 'O disbelievers! I do not worship that which you worship, but we worship that which you worship [refer to the correct wording of the Sūrah: 109].'" Allāh then revealed,

Qur’an 4:43يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ

«O you who believe! Do not approach Ṣalāh when you are in a drunken state until you know what you are saying»."^{7Aṭ-Ṭabari 8:378}

This is the narration collected by Ibn Abi Ḥātim and At-Tirmidhi, who said "Ḥasan [Gharīb] Ṣaḥīḥ."^{8Tuḥfat Al-Aḥwadhi 8:380. What is between the brackets is found in the reference given here. This text is considered authentic, although their are some technical problems with its narration. See the reference noted as well as Al-Mustadrak no. 3199.} Allāh's statement,

Qur’an 4:43حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ

«until you know what you are saying» is the best description for when one is intoxicated, that is, when he does not know the meaning of what he is saying. When a person is drunk, he makes obvious mistakes in the recitation and will not be able to be humble during the prayer.

Imām Aḥmad recorded that Anas said that the Messenger of Allāh ﷺ said,

Ḥadīthإِذَا نَعَسَ أَحَدُكُمْ وَهُوَ يُصَلِّي، فَلْيَنْصَرِفْ فَلْيَنَمْ، حَتَّىٰ يَعْلَمَ مَا يَقُولُ

«If one feels sleepy while he is praying, let him sleep for a while so that he knows the meaning of what he is saying.»^{9Aḥmad 3:142}

This was also recorded by Al-Bukhāri ^{10Fatḥ Al-Bāri 1:377}and An-Nasā'i.^{11An-Nasā’i 1:215} In some of the narrations of this Ḥadīth, the Messenger ﷺ said,

Ḥadīthفَلَعَلَّهُ يَذْهَبُ يَسْتَغْفِرُ فَيَسُبَّ نَفْسَهُ

«...For he might want to ask for forgiveness, but instead curses himself!»^{12Fatḥ Al-Bāri 1:375}

Allāh said,

Qur’an 4:43وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟

«nor while Junub (sexually impure), except while passing through, until you bathe (your entire body),»

Ibn Abi Ḥātim recorded that Ibn 'Abbās said that Allāh's statement,

Qur’an 4:43وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟

«nor while Junub (sexually impure), except while passing through, until you bathe (your entire body,»

means, "Do not enter the Masjid when you are Junub, unless you are just passing by, in which case, you pass through without sitting down."^{13Aṭ-Ṭabari 8:382}

Ibn Abi Ḥātim said that similar is reported from 'Abdullāh bin Mas'ūd, Anas, Abu 'Ubaydah, Sa'īd bin Al-Musayyib, Abu Aḍ-Ḍuḥā, 'Aṭā', Mujāhid, Masrūq, Ibrāhīm An-Nakha'ī, Zayd bin Aslam, Abu Mālik, 'Amr bin Dīnār, Al-Ḥakam bin 'Uṭaybah, 'Ikrimah, Al-Ḥasan Al-Baṣri, Yaḥyā bin Sa'īd Al-Anṣāri, Ibn Shihāb and Qatādah.^{14Aṭ-Ṭabari 8:381-384} Ibn Jarīr recorded that Yazīd bin Abi Ḥabīb commented on Allāh's statement,

Qur’an 4:43وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ

«nor while Junub (sexually impure), except while passing through,»

when some men from the Anṣār, whose doors literally opened into the Masjid, were sexually impure, and they did not have water, their only way to get water was to pass through the Masjid. So, Allāh sent down,

Qur’an 4:43وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ

«nor while Junub (sexually impure), except while passing through,»."^{15Aṭ-Ṭabari 8:384. The chain is not authertic.}

What supports this statement by Yazīd bin Abi Ḥabīb, may Allāh have mercy upon him, is Al-Bukhāri's report in his Ṣaḥīḥ, that the Messenger of Allāh ﷺ said,

Ḥadīthسُدُّوا كُلَّ خَوْخَةٍ فِي الْمَسْجِدِ إِلَّا خَوْخَةَ أَبِي بَكْرٍ

«Close all the small doors in this Masjid, except that of Abu Bakr.»^{16Fatḥ Al-Bāri 1:665}

This is what the Prophet ﷺ commanded at the end of his life, knowing that Abu Bakr will be the Khalīfah after him, and that he would need to enter the Masjid on numerous occasions to manage the important affairs of the Muslims. Yet, the Messenger of Allāh ﷺ commanded that all the small doors that open into the Masjid be closed, except Abu Bakr's door. Some of the Sunan compilers recorded the Prophet ﷺ saying that only 'Ali's door should remain open, but this is an error, what is in the Ṣaḥīḥ is what is correct.

In his Ṣaḥīḥ, Muslim recorded that 'Ā'ishah said, "The Messenger of Allāh ﷺ said to me,

Ḥadīthنَاوِلِينِي الْخُمْرَةَ مِنَ الْمَسْجِدِ

«Bring me the garment from the Masjid.»

I said, 'I am having my period.' He said,

Ḥadīthإِنَّ حَيْضَتَكِ لَيْسَتْ فِي يَدِكِ

«Your period is not in your hand.»^{17Muslim 1:245}

Muslim also collected a similar narration from Abu Hurayrah.^{18Muslim 1:245} This Ḥadīth indicates that the woman is allowed to pass through the Masjid during menses or post-natal bleeding, and Allāh knows best. Description of Tayammum

Allāh said,

Qur’anوَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا

«and if you are ill, or on a journey, or one of you comes from the Ghā'iṭ (toilet), or from Lāmastum (touching) women, but you do not find water, then perform Tayammum with clean earth, rubbing your face and hands. Truly, Allāh is Ever Oft-Pardoning, Oft-Forgiving.»

As for the type of illness which would allow Tayammum, it is an illness that one fears would be aggravated by using water, which could be detrimental to a part of the body, or when doing so would prolong an illness. Some scholars said that any type of illness warrants Tayammum, because of the general indications of the Āyah. As for travelling on a journey, it is known, regardless of its length. Allāh then said,

Qur’anأَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ

«or comes from the Ghā'iṭ». The Ghā'iṭ is, literally, the flat land,^{19That is, where one goes to relieve oneself.} and this part of the Āyah refers to the minor impurity. Allāh then said,

Qur’anأَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ

«or you Lāmastum women», which was recited Lamastum and Lāmastum, referring to sexual intercourse. For instance, Allāh said in another Āyah,

Qur’an 2:237وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ

«And if you divorce them before you have touched them, and you have appointed unto them the dowry, then pay half of that» [2:237], and,

Qur’an 33:49يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا

«O you who believe! When you marry believing women, and then divorce them before you have touched them, no 'Iddah (period of waiting) have you to count in respect of them» [33:49].

Ibn Abi Ḥātim recorded that Ibn 'Abbās said that Allāh's statement,

Qur’anأَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ

«or Lāmastum women» refers to sexual intercourse.^{20Aṭ-Ṭabari 8:392}

It was reported that 'Ali, Ubayy bin Ka'b, Mujāhid, Ṭāwūs, Al-Ḥasan, 'Ubayd bin 'Umayr, Sa'īd bin Jubayr, Ash-Sha'bi, Qatādah and Muqātil bin Ḥayyān said similarly. ^{21Aṭ-Ṭabari 8:392-393}Allāh said,

Qur’anفَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا

«but you do not find water,them perform Tayammum with clean earth,»

In the Two Ṣaḥīḥs, it is recorded that 'Imrān bin Ḥuṣayn said,

إن رسول الله ﷺ رأى رجلا معتزلا لم يصل في القوم فقال:

Ḥadīthيَا فُلَانُ مَا مَنَعَكَ أَنْ تُصَلِّيَ مَعَ الْقَوْمِ، أَلَسْتَ بِرَجُلٍ مُسْلِمٍ؟

قال: بلى، يا رسول الله! ولكن أصابتني جنابة ولا ماء، قال:

Ḥadīthعَلَيْكَ بِالصَّعِيدِ، فَإِنَّهُ يَكْفِيكَ

«Allāh's Messenger saw a person sitting away from the people and not praying with them. He asked him, 'O so-and-so! What prevented you from offering the prayer with the people, are not you Muslim?' He replied, 'Yes, O Allāh's Messenger! I am Junub and there is no water.' The Prophet ﷺ said, 'Perform Tayammum with clean earth and that will be sufficient for you.'»^{22Fatḥ Al-Bāri 1:545, Muslim 1:474}

The linguistic meaning of Tayammum is to intend, as Arabs say, "May Allāh Tayammamaka (direct at you) His care." 'Clean earth' means dust. In his Ṣaḥīḥ, Muslim recorded that Ḥudhayfah bin Al-Yamān said that the Messenger of Allāh ﷺ said,

«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَتْ تُرْبَتُهَا لَنَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاءَ»

«We were given preference over people in three things. Our lines (in prayer) were arranged in rows to resemble the rows of the angels, all of the earth was made a Masjid for us, and its dust was made clean for us when there is no water.»^{23Muslim 1 : 371}

The Messenger ﷺ mentioned the favor of making dust a purifyer for us, and if there were any other substance to replace it for Tayammum, he would have mentioned it.

Imām Aḥmad and the collectors of Sunan, with the exception of Ibn Mājah, recorded that Abu Dharr said that the Messenger of Allāh ﷺ said,

Ḥadīthالصَّعِيدُ الطَّيِّبُ طَهُورُ الْمُسْلِمِ، وَإِنْ لَمْ يَجِدِ الْمَاءَ عَشْرَ حِجَجٍ، فَإِذَا وَجَدَهُ فَلْيُمِسَّهُ بَشَرَتَهُ، فَإِنَّ ذَلِكَ خَيْرٌ

«Clean earth is pure for the Muslim, even if he does not find water for ten years. When he finds water, let him use it for his skin, for this is better.»^{24Aḥmad 5:180, Abu Dāwud 1:235, Tuḥfat Al-Aḥwadhi 1:388, An-Nasā'ī 1:171} At-Tirmidhi said, "Ḥasan Ṣaḥīḥ". Allāh's statement,

Qur’an 4:43فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ

«rubbing your faces and hands (Tayammum)»

indicates that Tayammum is a substitute for normal ablution, not that it involves cleaning the parts that normal ablution does. Therefore, it is sufficient in Tayammum to just wipe the face and hands, as the consensus concurs. The face and hands are wiped with one strike on the sand in this case, as Imām Aḥmad recorded that 'Abdur-Raḥmān bin Abzā said that a man came to 'Umar and asked him, "I am Junub, but there is no water." 'Umar said, "Then, do not pray." 'Ammār said, "Do you not remember, O Leader of the Faithful! You and I were on a military expedition when we became Junub and did not find water. You did not pray, but I rolled myself in the sand and then prayed. When we went back to the Prophet, we mentioned to him what had happened. He said to me,

Ḥadīthإِنَّمَا كَانَ يَكْفِيكَ

«This would have been sufficient for you», and the Prophet ﷺ stroked his hand on the earth once, blew into it and wiped his face and hands.»^{25Aḥmad 4:265}

The Muslim Ummah, rather than all other nations, was favored with the allowance of Tayammum. In the Two Ṣaḥīḥs, it is recorded that Jābir bin 'Abdullāh said that the Messenger of Allāh ﷺ said,

Ḥadīthأُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ

وفي لفظ:

Ḥadīthفَعِنْدَهُ طَهُورُهُ وَمَسْجِدُهُ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَىٰ قَوْمِهِ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً

«I have been given five things which were not given to any (Prophet) before me: Allāh made me victorious with fright that covers a month's distance. The earth has been made for me (and for my followers) a place for praying and an object to perform purification with. Therefore let my followers pray wherever the time of a prayer is due - and in another narration - he will have his means of purity and his Masjid. The spoils of war have been made lawful for me and it was not made so for anyone else before me. I have been given the right of intercession (on the Day of Resurrection.) Every Prophet used to be sent to his nation exclusively, but I have been sent to all mankind.»^{26Fatḥ Al-Bāri 1:519, Muslim 1:370}

We also mentioned the Ḥadīth of Ḥudhayfah that Muslim recorded;

Ḥadīthفُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ، جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاءَ

«We were preferred with three things over people. Our lines (in prayer) were arranged in rows to resemble the rows of the angels, all of the earth was made a Masjid for us, and its dust was made clean for us when there is no water.»^{27Muslim 1:371}

Qur’an 4:45–51وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٰبَ ٱلسَّبْتِ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا

Allāh said in this Āyah,

«

Qur’an 4:43فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا

«rubbing your faces and hands. Truly, Allāh is Ever Oft-Pardoning, Oft-Forgiving.» meaning, a part of His pardoning and forgiving is that He allows you to use Tayammum and to pray after using it when there is no water, to make things easy for you. This Āyah sanctifies the position of the prayer, it being too sacred than to be performed in a defecient manner, like in a state of drunkenness, until one becomes aware of what he is saying, or sexually impure, until he bathes (Ghusl), or after answering the call of nature, until he performs ablution. There are exceptions when one is ill or when there is no water. In this case, Allāh allows us to use Tayammum, out of His mercy and kindness for His servants, and to facilitate them, all praise is due to Allāh.

The Reason behind allowing Tayammum

Al-Bukhāri recorded that 'Ā'ishah said, "We set out with Allāh's Messenger ﷺ on one of his journeys until we reached Al-Bayḍā’ or Dhāt-ul-Jaysh, where a necklace of mine was broken (and lost). Allāh's Messenger ﷺ stayed there to search for it, and so did the people along with him. There was no water source or any water with them at that place, so the people went to Abu Bakr Aṣ-Ṣiddīq and said, 'Don't you see what 'Ā'ishah has done! She has made Allāh's Messenger and the people stay where there is no source of water and they have no water with them.' Abu Bakr came while Allāh's Messenger ﷺ was sleeping with his head on my thigh. He said to me, 'You have detained Allāh's Messenger and the people where there is no source of water and they have no water with them.' So he admonished me and said what Allāh wished him to say and hit me on my flank with his hand. Nothing prevented me from moving (because of pain) but the position of Allāh's Messenger ﷺ on my thigh. Allāh's Messenger ﷺ got up when dawn broke and there was no water. So Allāh revealed the verses of Tayammum, and they all performed Tayammum. Usayd bin Ḥuḍayr said, 'O the family of Abu Bakr! This is not the first blessing of yours.' Then the camel on which I was riding was moved from its place and the necklace was found beneath it."^{28Fatḥ Al-Bāri 1:514} Al-Bukhāri and Muslim recorded this Ḥadīth.^{29Fatḥ Al-Bāri 7:24, 12:180 and Muslim 1:279}

Qur’an 4:44–46أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يَشْتَرُونَ ٱلضَّلَٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

«44. Have you not seen those (the Jews) who were given a portion of the Book, purchasing the wrong path, and wishing that you should go astray from the right path.»

«45. Allāh has full knowledge of your enemies, and Allāh is sufficient as a Wali (Protector), and Allāh is sufficient as a Helper.»

«46. Among those who are Jews, there are some who displace words from (their) right places and say: "We hear your word and disobey," and "Hear and let you hear nothing." And Rā'ina with a twist of their tongues and as a mockery of the religion. And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper; but Allāh has cursed them for their disbelief, so they believe not except a few.»

Chastising the Jews for Choosing Misguidance, Altering Allāh's Words, and Mocking Islām

Allāh states that the Jews, may Allāh's continued curse fall on them until the Day of Resurrection, have purchased the wrong path instead of guidance, and ignored what Allāh sent down to His Messenger Muḥammad ﷺ. They also ignored the knowledge that they inherited from previous Prophets, about the description of Muḥammad ﷺ, so that they may have a small amount of the delights of this life.

Qur’an 4:44وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ

«and wishing that you should go astray from the right path.» for they would like that you disbelieve in what was sent down to you, O believers, and that you abandon the guidance and beneficial knowledge that you have.

Qur’an 4:45وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ

«Allāh has full knowledge of your enemies» meaning, Allāh has better knowledge of your enemies, and He warns you against them.

Qur’an 4:45وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا

«and Allāh is sufficient as a Wali (Protector), and Allāh is Sufficient as a Helper» He is a Sufficient Protector for those who seek refuge with Him and a Sufficient Supporter for those who seek His help. Allāh then said,

Qur’anيُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ

«there are some who displace words from (their) right places » meaning, they intentionally and falsely alter the meanings of the Words of Allāh and explain them in a different manner than what Allāh meant,

Qur’an 4:46وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا

«And say : "We hear your word and disobey» saying, "We hear what you say, O Muḥammad, but we do not obey you in it," as Mujāhid and Ibn Zayd explained.^{1Aṭ-Ṭabari 8:433} This is the implied meaning of the Āyah, and it demonstrates the Jews' disbelief, stubbornness and disregard for Allāh's Book after they understood it, all the while aware of the sin and punishment that this behavior will earn for them. Allāh's statement,

Qur’an 4:46وَٱسْمَعْ غَيْرَ مُسْمَعٍ

«And "Hear and let you hear nothing."» means, hear our words, may you never hear anything, as Aḍ-Ḍaḥḥāk reported from Ibn 'Abbās.^{2Aṭ-Ṭabari 8:434} This is the Jews' way of mocking and jesting, may Allāh's curse descend on them.

Qur’an 4:46وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ

«And Rā'inā, with a twist of their tongues and as a mockery of the religion.» meaning, they pretend to say, 'Hear us,' when they say, Rā'inā (an insult in Hebrew, but in Arabic it means 'Listen to us.').' Yet, their true aim is to curse the Prophet ﷺ. We mentioned this subject when we explained Allāh's statement,

Qur’an 2:104يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَٰعِنَا وَقُولُوا۟ ٱنظُرْنَا

«O you who believe! Say not Rā'inā but say Unẓurnā (make us understand)».

Therefore, Allāh said about them, while they pretend to say other than what they truly mean,

Qur’an 4:46لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ

«With a twist of their tongues and as a mockery of the religion» because of their cursing the Prophet ﷺ. Allāh then said,

Qur’an 4:46وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

«And if only they had said: "We hear and obey", and "Do make us understand," it would have been better for them, and more proper; but Allāh has cursed them for their disbelief, so they believe not except a few.» meaning, their hearts are cast away from the path of righteousness and therefore, no beneficial part of faith enters it. Earlier, when we explained,

Qur’an 2:88فَقَلِيلًا مَّا يُؤْمِنُونَ

«so little is that which they believe» which means they do not have beneficial faith.

Qur’an 4:47–48يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٰبَ ٱلسَّبْتِ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا

«47. O you who have been given the Scripture (Jews and Christians)! Believe in what We have revealed confirming what is with you, before We efface faces and turn them backwards or curse them as We cursed the people of the Sabbath. And the commandment of Allāh is always executed.»

«48. Verily, Allāh forgives not that partners should be set up with Him (in worship), but He forgives except that to whom He wills; and whoever sets up partners with Allāh in worship, he has indeed invented a tremendous sin.»

Calling the People of the Book to Embrace the Faith, Warning them Against Doing Otherwise

Allāh commands the People of the Scriptures to believe in what He has sent down to His servant and Messenger, Muḥammad ﷺ, the Glorious Book that conforms to the good news that they already have about Muḥammad ﷺ. He also warns them,

Qur’an 4:47مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ

«before We efface faces and turn them backwards» Al-'Awfi said that Ibn 'Abbās said that 'effacing' here refers to blindness,

Qur’an 4:47فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ

«and turn them backwards» meaning, We put their faces on their backs, and make them walk backwards, since their eyes will be in their backs.^{1Aṭ-Ṭabari 8:440} Similar was said by Qatādah and 'Aṭiyah Al-'Awfi.^{2Aṭ-Ṭabari 8:441} This makes the punishment even more severe, and it is a parable that Allāh set for ignoring the truth, preferring the wrong way and turning away from the plain path for the paths of misguidance. Therefore, such people walk backwards. Similarly, some said that Allāh's statement,

Qur’an 36:8–9إِنَّا جَعَلْنَا فِىٓ أَعْنَٰقِهِمْ أَغْلَٰلًا فَهِىَ إِلَى ٱلْأَذْقَانِ فَهُم مُّقْمَحُونَ وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّا

«Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up. And We have put a barrier before them »

that is a parable that Allāh gave for their deviation and hindrance from guidance.

Ka'b Al-Aḥbār Embraces Islām Upon Hearing this Āyah [4:47]

It was reported that Ka'b Al-Aḥbār became Muslim when he heard this Āyah [4:47]. Ibn Jarīr recorded that 'Īsā bin Al-Mughīrah said: We were with Ibrāhīm when we talked about the time when Ka'b became Muslim. He said, 'Ka'b became Muslim during the reign of 'Umar, for he passed by Al-Madīnah intending to visit Jerusalem, and 'Umar said to him, "Embrace Islām, O Ka'b.' Ka'b said, 'Do you not read in your Book,

Qur’an 62:5مَثَلُ ٱلَّذِينَ حُمِّلُوا۟ ٱلتَّوْرَىٰةَ

«The likeness of those who were entrusted with the Tawrāh...» [62:5] until,

Qur’an 62:5أَسْفَارًۢا

«Books» I am among those who were entrusted with the Tawrāh.' 'Umar left him alone and Ka'b went on to Ḥimṣ (in Syria) and heard one of its inhabitants recite this Āyah while feeling sad,

Qur’an 4:47يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ

«O you who have been given the Scripture (Jews and Christians)! Believe in what We have revealed confirming what is with you, before We efface faces and turn them backwards».

Ka'b said, 'I believe, O Lord! I embraced Islām, O Lord!' for He feared that this might be struck by this threat. He then went back to his family in Yemen and returned with them all as Muslims."^{3Aṭ-Ṭabari 8:446} Allāh's statement,

Qur’an 4:47أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٰبَ ٱلسَّبْتِ

«or curse them as We cursed the people of the Sabbath.»

refers to those who breached the sanctity of the Sabbath, using deceit, for the purpose of doing more work. Allāh changed these people into apes and swine, as we will come to know in the explanation of Sūrat Al-A'rāf (7). Allāh's statement,

Qur’an 4:47وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا

«And the commandment of Allāh is always executed.»

means, when He commands something, then no one can dispute or resist His command.

Allāh Does not Forgive Shirk, Except After Repenting From it

Allāh said that He,

Qur’anلَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ

«forgives not that partners should be set up with Him (in worship),»

meaning, He does not forgive a servant if he meets Him while he is associating partners with Him,

Qur’anوَيَغْفِرُ مَا دُونَ ذَٰلِكَ

«but He forgives except that» of sins,

Qur’anلِمَن يَشَآءُ

«to whom He wills» of His servants.

Imām Aḥmad recorded that Abu Dharr said that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الله يَقُولُ: يَا عبدِي مَا عَبَدْتَنِي وَرَجَوْتَنِي، فَإِنِّي غَافِرٌ لَكَ عَلَى مَا كَانَ فِيكَ، يَا عَبْدِي إِنَّكَ إِنْ لَقِيتَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً مَا لَمْ تُشْرِكْ بِي، لَقِيتُكَ بِقُرَابِهَا مَغْفِرَةً

«Allāh said, "O My servant! As long as you worship and beg Me, I will forgive you, no matter your shortcomings. O My servant! If you meet Me with the earth's fill of sin, yet you do not associate any partners with Me, I will meet you with its fill of forgiveness."»

Only Aḥmad recorded this Ḥadīth with this chain of narration.^{4Aḥmad 5:154}

Imām Aḥmad recorded that Abu Dharr said, "I came to the Messenger of Allāh ﷺ and he said,

Ḥadīthمَا مِنْ عَبْدٍ قَالَ: لَا إِلٰهَ إِلَّا اللَّهُ ثُمَّ مَاتَ عَلَى ذَلِكَ، إِلَّا دَخَلَ الْجَنَّةَ

قلت: وإن زنى وإن سرق؟ قال:

Ḥadīthوَإِنْ زَنَى وَإِنْ سَرَقَ

. قلت: وإن زنى وإن سرق؟ قال:

Ḥadīthوَإِنْ زَنَى وَإِنْ سَرَقَ ثَلَاثًا

، ثم قال في الرابعة:

Ḥadīthعَلَى رَغْمِ أَنْفِ أَبِي ذَرٍّ

«"No servant proclaims,'There is no deity worthy of worship except Allāh,' and dies on that belief, but will enter Paradise." I said, "Even if he committed adultery and theft?" He said, "Even if he committed adultery and theft." I asked again, "Even if he committed adultery and theft?" He said, "Even if he committed adultery and theft." The fourth time, he said, "Even if Abu Dharr's nose was put in the dust."»^{5Meaning, "In spite of Abu Dharr".}

Abu Dharr departed while pulling his Izār and saying, "Even if Abu Dharr's nose was put in the dust." Ever since that happened, Abu Dharr used to narrate the Ḥadīth and then comment, "Even if Abu Dharr's nose was put in dust."^{6Aḥmad 5:152} The

Qur’an 4:52–59أُو۟لَٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا أَمْ لَهُمْ نَصِيبٌ مِّنَ ٱلْمُلْكِ فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكًا عَظِيمًا فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًا وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

Two Ṣaḥīḥs recorded this Ḥadīth^{7Fatḥ Al-Bāri 10:294 and Muslim 1:95}

Al-Bazzār recorded that Ibn 'Umar said, "We used to refrain from begging (Allāh) for forgiveness for those who commit major sins until we heard our Prophet ﷺ reciting,

Qur’an 4:48إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ

«Verily, Allāh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills;», and his ﷺ saying,

Ḥadīthأَخَّرْتُ شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ

«I have reserved my intercession on the Day of Resurrection for those among my Ummah who commit major sins.»"^{8Kashf Al-Astār 4:84}

Allāh's statement,

Qur’an 4:48وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا

«and whoever sets up partners with Allāh in worship, he has indeed invented a tremendous sin.» is similar to His statement,

Qur’an 31:13إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ

«Verily, joining others in worship with Allāh is a great Ẓulm (wrong) indeed. ﴾

In the Two Ṣaḥīḥs, it is recorded that Ibn Mas'ūd said, "I said, 'O Messenger of Allāh! Which is the greatest sin?' He said,

Ḥadīthأَنْ تَجْعَلَ لله نِدًّا وَهُوَ خَلَقَكَ

«To make a rival with Allāh, while He Alone created you.»"^{9Fatḥ Al-Bāri 8:350 and Muslim 1:90}

Qur’an 4:49–52أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا أُو۟لَٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا

«49. Have you not seen those who claim sanctity for themselves? Nay, but Allāh sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a Fatīl.»

«50. Look, how they invent a lie against Allāh, and enough is that as a manifest sin.»

«51. Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Ṭāghūt and say to those who disbelieve, "These people are better guided on the way," than the believers.»

«52. They are those whom Allāh has cursed, and he whom Allāh curses, you will not find for him (any) helper.»

Chastising and Cursing the Jews for Claiming Purity for Themselves and Believing in Jibt and Ṭāghūt

Al-Ḥasan and Qatādah said, "This Āyah,

Qur’an 4:49أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم

«Have you not seen those who claim sanctity for themselves?» .

was revealed about the Jews and Christians when they said, 'We are Allāh's children and His loved ones.'"^{1Aṭ-Ṭabari 8:452} Ibn Zayd also said, "This Āyah was revealed concerning their statement,

Qur’an 5:18نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ

«We are the children of Allāh and His loved ones» and their statement,

Qur’an 2:111لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ

«None shall enter Paradise unless he be a Jew or a Christian»."^{2Aṭ-Ṭabari 8:453}

This is why Allāh said,

Qur’an 4:49بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ

«Nay, but Allāh sanctifies whom He wills,» meaning, the decision in this matter is with Allāh Alone, because He has perfect knowledge of the true reality and secrets of all things. Allāh then said,

Qur’an 4:49وَلَا يُظْلَمُونَ فَتِيلًا

«And they will not be dealt with injustice even equal to the extent of a Fatīl,» meaning, He does no injustice with anyone's compensation in any part of his reward, even if it was the weight of a Fatīl. Ibn 'Abbās, Mujāhid, 'Ikrimah, 'Aṭā', Al-Ḥasan, Qatādah and others among the Salaf said that Fatīl means, "The scalish thread in the long slit of the date-stone."^{3Aṭ-Ṭabari 8:458,459} Allāh said,

Qur’an 4:50ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ

«Look, how they invent a lie against Allāh,» claiming purity for themselves, their claim that they are Allāh's children and His loved ones, their statement;

Qur’an 2:111لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ

«None shall enter Paradise unless he be a Jew or a Christian» their statement;

Qur’an 2:80لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً

«The Fire shall not touch us but for a number of days» and their reliance on the righteous deeds of their forefathers. Allāh has decreed that the good actions of the fathers do not help the children, when He said,

Qur’anتِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ

«That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn». Allāh then said,

Qur’an 4:50وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا

«and enough is that as a manifest sin.» meaning, these lies and fabrications of theirs are sufficient. Allāh's statement,

Qur’an 4:51أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّٰغُوتِ

«Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Ṭāghūt».

Muḥammad bin Isḥāq said from Ḥassan bin Fā'iḍ that 'Umar bin Al-Khaṭṭāb said, "Jibt is sorcery and Ṭāghūt is the Shayṭān."^{4Aṭ-Ṭabari 8:462} Abu Naṣr Ismā'īl bin Ḥammād Al-Jawhari, the renowned scholar, said in his book As-Siḥaḥ, "Al-Jibt means idol, soothsayer and sorcerer." Ibn Abi Ḥātim recorded that Jābir bin 'Abdullāh was asked about Ṭāghūt, and he said, "They are soothsayers upon whom the devils descend."^{5Ibn Abi Ḥātim 3:994} Mujāhid said "Ṭāghūt is a devil in the shape of man, and they refer to him for judgment."^{6Aṭ-Ṭabari 8:462} Imām Mālik said, "Ṭāghūt is every object that is worshipped instead of Allāh, the Exalted and Most Honored."

Disbelievers Are not Better Guided Than Believers

Allāh said,

Qur’an 4:51وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا

«and say to those who disbelieve, "These people are better guided on the way," than the believers.» preferring the disbelievers over Muslims, because of their ignorance, un-religious nature and disbelief in Allāh's Book which is before them.

Ibn Abi Ḥātim recorded that 'Ikrimah said, "Ḥuyay bin Akhṭab and Ka'b bin Al-Ashraf (two Jewish leaders) came to the people of Makkah, who said to them, 'You (Jews) are people of the Book and knowledge, so judge us and Muḥammad.' They said, 'Describe yourselves and describe Muḥammad.' They said, 'We keep relation with kith and kin, slaughter camels (for the poor), release the indebted and provide water for the pilgrims. As for Muḥammad he is without male children, he severed our relations, and the thieves who rob pilgrims (the tribe of) Ghifār follow him. So who is better, we or him?' They said, 'You are more righteous and better guided.' Thereafter, Allāh sent down,

Qur’anأَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا

«Have you not seen those who were given a portion»."^{7Ibn Abi Ḥātim 3:994, and Aṭ-Ṭabari 5:133}

This story was also reported from Ibn 'Abbās and several others among the Salaf.

Allāh's Curse on the Jews

This Āyah [4:52] contains a curse for the Jews and informs them that they have no supporter in this life or the Hereafter, because they sought the help of the idolators. They uttered this statement [in Āyah 4:51] to lure the disbelievers into supporting them, and they ultimately gathered their forces for the battle of Al-Aḥzāb,^{8See Sūrat Al-Aḥzāb (33)} forcing the Prophet ﷺ and his Companions to dig a defensive tunnel around Al-Madīnah. But, Allāh saved the Muslims from their evil,

Qur’an 33:25وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًا وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًا

«And Allāh drove back those who disbelieved in their rage, they gained no advantage (booty). Allāh sufficed for the believers in the fighting. And Allāh is Ever All-Strong, All-Mighty».

Qur’an 4:53–55أَمْ لَهُمْ نَصِيبٌ مِّنَ ٱلْمُلْكِ فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكًا عَظِيمًا فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا

«53. Or have they a share in the dominion? Then in that case they would not give mankind even a Naqīr.»

«54. Or do they envy men for what Allāh has given them of His bounty? Then, We have already given the family of Ibrāhīm the Book and Al-Ḥikmah, and conferred upon them a great kingdom.»

«55. Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them).»

The Envy and Miserly Conduct of the Jews

Allāh asked the Jews if they have a share in the dominion. That is merely a statement of rebuke, since they do not have any share in the dominion. Allāh then described them as misers,

Qur’an 4:53فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا

«Then in that case they would not give mankind even a Naqīr.»

Meaning, if they had a share in the sovereignty and dominion, they would not give anyone anything, especially Muḥammad ﷺ, even if it was the speck on the back of a date- stone, which is the meaning of Naqīr according to Ibn 'Abbās and the majority of the scholars. This Āyah is similar to another of Allāh's statements,

Qur’an 17:100قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ

«Say: "If you possessed the treasure of the mercy of my Lord, then you would surely withold it out of fear of spending it.» meaning, for fear that what you have might end, although there is no such possibility here. This only demonstrates their greedy and stingy nature. This is why Allāh said,

Qur’an 17:100وَكَانَ ٱلْإِنسَٰنُ قَتُورًا

«And man is ever Qatūr» meaning Bakhīl (stingy). Allāh then said,

Qur’an 4:54أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ

«Or do they envy men for what Allāh has given them of His Bounty?» referring to their envy of the Prophet ﷺ for the great prophethood that Allāh entrusted him with. Their envy made them reject him, because he was an Arab and not from the Children of Israel.

Aṭ-Ṭabarāni recorded that Ibn 'Abbās said that,

Qur’an 4:54أَمْ يَحْسُدُونَ ٱلنَّاسَ

«Or do they envy men» means, "We are the worthy people, rather than the rest of the people."^{1Aṭ-Ṭabarāni 11:146} Allāh said,

Qur’an 4:54فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَٰهُم مُّلْكًا عَظِيمًا

«Then, We have already given the family of Ibrāhīm the Book and Al-Ḥikmah, and conferred upon them a great kingdom.» meaning, We gave the prophethood to the tribes of the Children of Israel, who are among the offspring of Ibrāhīm and sent down the Books to them. These Prophets ruled the Jews with the prophetic tradition, and We made kings among them. Yet,

Qur’an 4:55فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ

«Of them were (some) who believed in it;» referring to Allāh's favor and bounty (Prophets, Books, kingship),

Qur’an 4:55وَمِنْهُم مَّن صَدَّ عَنْهُ

«and of them were (some) who rejected it» by disbelieving in it, ignoring it, and hindering the people from its path, although this bounty was from and for them, the Children of Israel. They disputed with their own Prophets; so what about you, O Muḥammad ﷺ, especially since you are not from the Children of Israel? Mujāhid said,

Qur’an 4:55فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ

«Of them were (some) who believed in [him],» "Muḥammad ﷺ,

Qur’an 4:55وَمِنْهُم مَّن صَدَّ عَنْهُ

«and of them were (some) who rejected [him].»^{2Aṭ-Ṭabari 8:482, meaning the personal pronoun Ha was understood by "him" to be "him" rather than "it".}

Therefore, O Muḥammad, the rejection of you because of their disbelief is even more severe and they are even further from the truth that you brought them. This is why Allāh threatened them,

Qur’an 4:55وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا

«and enough is Hell for burning (them).», meaning, the Fire is a just punishment for them because of their disbelief, rebellion and defiance of Allāh's Books and Messengers.

Qur’an 4:56–57إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًا وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا

«56. Surely, those who disbelieved in Our Āyāt, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allāh is Ever Most Powerful, All-Wise.»

«57. But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwājun Muṭahharatun (purified mates), and We shall admit them to shades, wide and ever deepening.»

The Punishment of Those Who Disbelieve in Allāh's Books and Messengers

Allāh describes the torment in the Fire of Jahannam for those who disbelieve in His Āyāt and hinder from the path of His Messengers. Allāh said,

Qur’an 4:56إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا

«Surely, those who disbelieved in Our Āyāt ,»

meaning, We will place them in the Fire which will encompass every part of their bodies. Allāh then states that their punishment and torment are everlasting,

Qur’an 4:56كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ

«We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment».

Al-A'mash said that Ibn 'Umar said, "When their skin are burned, they will be given another skin in replacement, and this skin will be as white as paper."^{1Aṭ-Ṭabari 8:484} This was collected by Ibn Abi Ḥātim, who also recorded that Al-Ḥasan said,

Qur’an 4:56كُلَّمَا نَضِجَتْ جُلُودُهُم

«As often as their skins are roasted through,»

"Their skin will be roasted through, seventy thousand times every day." Ḥusayn said; Fuḍayl added that Hishām said that Al-Ḥasan also said that,

Qur’an 4:56كُلَّمَا نَضِجَتْ جُلُودُهُم

«As often as their skins are roasted through,»

means, "Whenever the Fire has roasted them through and consumed their flesh, they will be told, 'Go back as you were before,' and they will."^{2Aṭ-Ṭabari 8:485}

The Wealth of the Righteous; Paradise and its Joy

Allāh said,

Qur’anوَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَنُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا

«But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever.»

describing the destination of the happy ones in the gardens of Eden, beneath which rivers flow in all of its areas, spaces and corners, wherever they desire and wish. They will reside in it for eternity, and they will not be transferred or removed from it, nor would they want to move from it. Allāh said,

Qur’an 4:57لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ

«Therein they shall have Azwājun Muṭahharatun (purified mates),»

free of menstruation, postnatal bleeding, filth, bad manners and shortcomings. Ibn 'Abbās said that the Āyah means, "They are purified of filth and foul things."^{3Aṭ-Ṭabari 1:395} Similar was said by 'Aṭā', Al-Ḥasan, Aḍ-Ḍaḥḥāk, An-Nakha'ī, Abu Ṣāliḥ, 'Aṭiyah, and As-Suddi.^{4Ibn Abi Ḥātim 1:92} Mujāhid said that they are, free of urine, menstruation, spit, mucous and pregnancies." Allāh's statement,

Qur’an 4:57وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا

«And We shall admit them to shades, wide and ever deepening (Paradise).»

means, wide, extensive, pure and elegant shade. Ibn Jarīr recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthإِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا : شَجَرَةُ الْخُلْدِ

«There is a tree in Paradise, that if a rider travels under its shade for a hundred years, he will not cross it. It is the Tree of Everlasting Life.»^{5Aṭ-Ṭabari 8:489 It is also recorded by Aḥmad and Aṭ-Ṭayālisi. This version, with the words, 'The Tree of Everlasting Life." Is not authentic. The remainder of the Ḥadīth, which is authentic, was recorded by Al-Bukhāri and others.}

Qur’an 4:58إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا

«58. Verily, Allāh commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allāh) gives you! Truly, Allāh is Ever All-Hearer, All-Seer.»

The Command to Return the Trusts to Whomever They Are Due

Allāh commands that the trusts be returned to their rightful owners. Al-Ḥasan narrated that Samurah said that the Messenger of Allāh ﷺ said,

Ḥadīthأَدِّ الْأَمَانَةَ إِلَىٰ مَنِ ائْتَمَنَكَ، وَلَا تَخُنْ مَنْ خَانَكَ

«Return the trust to those who entrusted you, and do not betray those who betrayed you.»

Imām Aḥmad and the collectors of Sunan recorded this Ḥadīth.^{1Aḥmad 3:414, Abu Dāwud 3:805 and Tuḥfat Al-Aḥwadhi 4:479} This command refers to all things that one is expected to look after, such as Allāh's rights on His servants: praying, Zakāh, fasting, penalties for sins, vows and so forth. The command also includes the rights of the servants on each other, such as what they entrust each other with, including the cases that are not recorded or documented. Allāh commands that all types of trusts be fulfillled. Those who do not implement this command in this life, it will be extracted from them on the Day of Resurrection. It is recorded in the Ṣaḥīḥ that the Messenger of Allāh ﷺ said,

Ḥadīthلَتُؤَدَّنَّ الْحُقُوقُ إِلَىٰ أَهْلِهَا حَتَّى يُقْتَصَّ لِلشَّاةِ الْجَمَّاءِ مِنَ الْقَرْنَاءِ

«The rights will be rendered back to those to whom they are due, and even the sheep that does not have horns will take revenge from the horned sheep.»^{2Muslim 4:1097}

Ibn Jarīr recorded that Ibn Jurayj said about this Āyah, "It was revealed concerning 'Uthmān bin Ṭalḥah from whom the Messenger of Allāh ﷺ took the key of the Ka'bah and entered it on the Day of the victory of Makkah. When the Prophet ﷺ went out, he was reciting this Āyah,

Qur’an 4:58إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا

«Verily, Allāh commands that you should render back the trusts to those, to whom they are due».

He then called 'Uthmān and gave the key back to him." Ibn Jarīr also narrated that 'Umar bin Al-Khaṭṭāb said, "When the Messenger of Allāh ﷺ went out of the Ka'bah, he was reciting this Āyah,

Qur’an 4:58إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَٰنَٰتِ إِلَىٰٓ أَهْلِهَا

«Verily, Allāh commands that you should render back the trusts to those, to whom they are due».

May I sacrifice my father and mother for him, I never heard him recite this Āyah before that."^{3Aṭ-Ṭabari 8:492, as well as others. The narrations, about the revelation of the Āyah, and the statement of 'Umar, may Allāh be pleased with him, are not authentic. There is, however a narration supporting the remainder of the information with Al-Bukhāri, no. 4289.} It is popular that this is the reason behind revealing the Āyah (4:58). Yet, the application of the Āyah is general, and this is why Ibn 'Abbās and Muḥammad bin Al-Ḥanafiyyah said, "This Āyah is for the righteous and wicked," meaning it is a command that encompasses everyone.

The Order to Be Just

Allāh said,

Qur’an 4:58وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ

«and that when you judge between men, you judge with justice.»

commanding justice when judging between people. Muḥammad bin Ka'b, Zayd bin Aslam and Shahr bin Ḥawshab said; "This Āyah was revealed about those in authority",^{4Aṭ-Ṭabari 8:490} meaning those who judge between people. A Ḥadīth states,

Ḥadīthإِنَّ اللهَ مَعَ الْحَاكِمِ مَا لَمْ يَجُرْ، فَإِذَا جَارَ وَكَلَهُ اللهُ إِلَىٰ نَفْسِهِ

«Allāh is with the judge as long as he does not commit injustice, for when he does, Allāh will make him reliant on himself.»^{5Ibn Mājah 2:775}

A statement goes, "One day of justice equals forty years of worship."^{6Al-Kanz 6:12} Allāh said,

Qur’an 4:58إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ

«Verily, how excellent is the teaching which He (Allāh) gives you!» meaning, His commands to return the trusts to their owners, to judge between people with justice, and all of His complete, perfect and great commandments and laws. Allāh's statement,

Qur’an 4:58إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا

«Truly, Allāh is Ever All-Hearer, All-Seer.»

means, He hears your statements and knows your actions.

Qur’an 4:59يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

«59. O you who believe! Obey Allāh and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allāh and His Messenger, if you believe in Allāh and in the Last Day. That is better and more suitable for final determination.»

The Necessity of Obeying the Rulers in Obedience to Allāh

Al-Bukhāri recorded that Ibn 'Abbās said that the Āyah,

Qur’an 4:59أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

«Obey Allāh and obey the Messenger, and those of you who are in authority.»

"Was revealed about 'Abdullāh bin Ḥudhāfah bin Qays bin 'Adi, who the Messenger of Allāh ﷺ sent on a military expedition."^{1Fatḥ Al-Bāri 8:101} This statement was collected by the Group, with the exception of Ibn Mājah^{2Muslim 3:1465, Abu Dāwud 3:92, Tuḥfat Al-Aḥwadhi 5:364 and An-Nasā'ī 7:154} At-Tirmidhi said, "Ḥasan, Gharīb". Imām Aḥmad recorded that 'Ali said, "The Messenger of Allāh ﷺ sent a troop under the command of a man from Al-Anṣār. When they left, he became angry with them for some reason and said to them, 'Has not the Messenger of Allāh ﷺ commanded you to obey me?' They said, 'Yes.' He said, 'Collect some wood,' and then he started a fire with the wood, saying, 'I command you to enter the fire.' The people almost entered the fire, but a young man among them said, 'You only ran away from the Fire to Allāh's Messenger. Therefore, do not rush until you go back to Allāh's Messenger, and if he commands you to enter it, then enter it.' When they went back to Allāh's Messenger ﷺ, they told him what had happened, and the Messenger ﷺ said,

Ḥadīthلَوْ دَخَلْتُمُوهَا مَا خَرَجْتُمْ مِنْهَا أَبَدًا، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ

«Had you entered it, you would never have departed from it. Obedience is only in righteousness.»"^{3Aḥmad 1:82}

This Ḥadīth is recorded in the Two Ṣaḥīḥs.^{4Fatḥ Al-Bāri 7:655, Muslim 3:1469} Abu Dāwud recorded that 'Abdullāh bin 'Umar said that the Messenger of Allāh ﷺ said,

Ḥadīthالسَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ، مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَةَ

«The Muslim is required to hear and obey in that which he likes and dislikes, unless he was commanded to sin. When he is commanded with sin, then there is no hearing or obeying.» »

This Ḥadīth is recorded in the Two Ṣaḥīḥs.^{5Abd Dāwud : 2626, Bukhari : 7144 and Muslim : 1839} 'Ubādah bin Aṣ-Ṣāmit said, "We gave our pledge to Allāh's Messenger to hear and obey (our leaders), while active and otherwise, in times of ease and times of difficulty, even if we were deprived of our due shares, and to not dispute this matter (leadership) with its rightful people. The Prophet ﷺ said,

Ḥadīthإِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ فِيهِ مِنَ اللَّهِ بُرْهَانٌ

«Except when you witness clear Kufr about which you have clear proof from Allāh.»"

This Ḥadīth is recorded in the Two Ṣaḥīḥs.^{6Fatḥ Al-Bāri 13:204, Muslim 3:470} Another Ḥadīth narrated by Anas states that the Messenger of Allāh ﷺ said,

Ḥadīthاسْمَعُوا وَأَطِيعُوا، وَإِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ

«Hear and obey (your leaders), even if an Ethiopian slave whose head is like a raisin, is made your chief.» Al-Bukhāri recorded this Ḥadīth.^{7Fatḥ Al-Bāri 13:130} Umm Al-Ḥuṣayn said that she heard the Messenger of Allāh ﷺ giving a speech during the Farewell Ḥajj, in which he said;

Ḥadīthوَلَوِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ يَقُودُكُمْ بِكِتَابِ اللَّهِ، اسْمَعُوا لَهُ وَأَطِيعُوا

«Even if a slave was appointed over you, and he rules you with Allāh's Book, then listen to him and obey him.»

Muslim recorded this Ḥadīth.^{8Muslim: 1838} In another narration with Muslim, the Prophet ﷺ said,

Ḥadīthعَبْدًا حَبَشِيًّا مُجَدَّعًا

«Even if an Ethiopian slave, whose nose was mutilated... »

In the Two Ṣaḥīḥs, it is recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى أَمِيرِي فَقَدْ عَصَانِي

«Whoever obeys me, obeys Allāh, and whoever disobeys me, disobeys Allāh. Whoever obeys my commander, obeys me, and whoever disobeys my commander, disobeys me. »^{9Fatḥ Al-Bāri 13:119 and Muslim 3:1466}

This is why Allāh said,

Qur’anأَطِيعُوا۟ ٱللَّهَ

«Obey Allāh», adhere to His Book,

Qur’anوَأَطِيعُوا۟ ٱلرَّسُولَ

«and obey the Messenger», adhere to his Sunnah,

Qur’an 4:59وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ

«And those of you who are in authority»

in the obedience to Allāh which they command you, not what constitutes disobedience of Allāh, for there is no obedience to anyone in disobedience to Allāh, as we mentioned in the authentic Ḥadīth,

Qur’an 4:60–65أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَٰنُ أَن يُضِلَّهُمْ ضَلَٰلًۢا بَعِيدًا وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا فَكَيْفَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا أُو۟لَٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا

Ḥadīthإِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ

«Obedience is only in righteousness.»^{10Fatḥ Al-Bāri 13:130}

The Necessity of Referring to the Qur'ān and Sunnah for Judgment

Allāh said,

Qur’an 4:59فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

«(And) if you differ in anything amongst yourselves, refer it to Allāh and His Messenger». Mujāhid and several others among the Salaf said that the Āyah means, "(Refer) to the Book of Allāh and the Sunnah of His Messenger."^{11Aṭ-Ṭabari 8:504}

This is a command from Allāh that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'ān and Sunnah for judgment concerning these disputes. In another Āyah, Allāh said,

Qur’an 42:10وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُۥٓ إِلَى ٱللَّهِ

«And in whatsoever you differ, the decision thereof is with Allāh».

Therefore, whatever the Book and Sunnah decide and testify to the truth of, then it, is the plain truth. What is beyond truth, save falsehood? This is why Allāh said,

Qur’an 4:59إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ

«if you believe in Allāh and in the Last Day.» meaning, refer the disputes and conflicts that arise between you to the Book of Allāh and the Sunnah of His Messenger ﷺ for judgment. Allāh's statement,

Qur’an 4:59إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ

«if you believe in Allāh and in the Last Day.» indicates that those who do not refer to the Book and Sunnah for judgment in their disputes, are not believers in Allāh or the Last Day. Allāh said,

Qur’an 4:59ذَٰلِكَ خَيْرٌ

«That is better» meaning, referring to the Book of Allāh and the Sunnah of His Messenger for judgment in various disputes is better,

Qur’an 4:59وَأَحْسَنُ تَأْوِيلًا

«and more suitable for final determination.» meaning, "Has a better end and destination," as As-Suddi and several others have stated^{12Aṭ-Ṭabari 8:506} while Mujāhid said, "Carries a better reward."^{13Aṭ-Ṭabari 8:506}

Qur’an 4:60–63أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَٰنُ أَن يُضِلَّهُمْ ضَلَٰلًۢا بَعِيدًا وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا فَكَيْفَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا أُو۟لَٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا

«60. Have you not seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Ṭāghūt while they have been ordered to reject them. But Shayṭān wishes to lead them far astray.﴿

﴿61. And when it is said to them: "Come to what Allāh has sent down and to the Messenger," you see the hypocrites turn away from you with aversion.﴾

﴿62. How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allāh, "We meant no more than goodwill and conciliation!"﴾

﴿63. They (hypocrites) are those of whom Allāh knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word to reach their inner selves.﴾

Referring to Other than the Qur'ān and Sunnah for Judgment is Characteristic of Non-Muslims

Allāh chastises those who claim to believe in what Allāh has sent down to His Messenger ﷺ and to the earlier Prophets, yet they refer to other than the Book of Allāh and the Sunnah of His Messenger ﷺ for judgment in various disputes. It was reported that the reason behind revealing this Āyah was that a man from the Anṣār and a Jew had a dispute, and the Jew said, "Let us refer to Muḥammad to judge between us." However, the Muslim man said, "Let us refer to Ka'b bin Al- Ashraf (a Jew) to judge between us." It was also reported that the Āyah was revealed about some hypocrites who pretended to be Muslims, yet they sought to refer to the judgment of Jāhiliyyah. Other reasons were also reported behind the revelation of the Āyah. However, the Āyah has a general meaning, as it chastises all those who refrain from referring to the Qur'ān and Sunnah for judgment and prefer the judgment of whatever they chose of falsehood, which befits the description of Ṭāghūt here. This is why Allāh said,

يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّٰغُوتِ

﴿and they wish to go for judgment to the Tāghūt﴾

until the end of the Āyah. Allāh's statement,

يَصُدُّونَ عَنكَ صُدُودًا

﴿turn away from you with aversion﴾ means, they turn away from you in arrogance, just as Allāh described the polytheists,

Qur’an 31:21وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ

«When it is said to them: "Follow what Allāh has sent down." They say: "Nay! We shall follow what we found our fathers following."»

This is different from the conduct of the faithful believers, whom Allāh describes as,

Qur’an 24:51إِنَّمَا كَانَ قَوْلَ ٱلْمُؤْمِنِينَ إِذَا دُعُوٓا۟ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا۟ سَمِعْنَا وَأَطَعْنَا

«The only saying of the faithful believers, when they are called. to Allāh and His Messenger, to judge between them, is that they say: "We hear and we obey."»

Chastising the Hypocrites

Chastising the hypocrites, Allāh said,

Qur’an 4:62فَكَيْفَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ

«How then, when a catastrophe befalls them because of what their hands have sent forth,»

meaning, how about it if they feel compelled to join you because of disasters that they suffer due to their sins, then they will be in need of you.

Qur’an 4:62ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا

«They come to you swearing by Allāh, "We meant no more than goodwill and conciliation!"»

apologizing and swearing that they only sought goodwill and reconciliation when they referred to other than the Prophet ﷺ for judgment, not that they believe in such alternative judgment, as they claim. Allāh describes these people to us further in His statement,

Qur’an 5:52فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ

«And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear"», until,

Qur’an 5:52فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَٰدِمِينَ

«Then they will become regretful for what they have been keeping as a secret in themselves».

Aṭ-Ṭabarāni recorded that Ibn 'Abbās said, "Abu Barzah Al-Aslami used to be a soothsayer who judged between the Jews in their disputes. When some Muslims came to him to judge between them, Allāh sent down,

Qur’an 4:60أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ

«Have you not seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you», until,

Qur’an 4:62إِنْ أَرَدْنَآ إِلَّآ إِحْسَٰنًا وَتَوْفِيقًا

«"We meant no more than goodwill and conciliation!"»^{1Aṭ-Ṭabarāni 11:373}

Allāh then said,

Qur’an 4:63أُو۟لَٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ

«They (hypocrites) are those of whom Allāh knows what is in their hearts;»

These people are hypocrites, and Allāh knows what is in their hearts and will punish them accordingly, for nothing escapes Allāh's watch. Consequently, O Muḥammad! Let Allāh be sufficient for you in this regard, because He has perfect knowledge of their apparent and hidden affairs. This is why Allāh said,

Qur’anفَأَعْرِضْ عَنْهُمْ

«so turn aside from them (do not punish them)»

meaning, do not punish them because of what is in their hearts.

Qur’an 4:63وَعِظْهُمْ

«but admonish them» means, advise them against the hypocrisy and evil that reside in their hearts,

Qur’an 4:63وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا

«and speak to them an effective word to reach their inner selves﴿

advise them, between you and them, using effective words that might benefit them.

Qur’an 4:64–65وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا

«64. We sent no Messenger, but to be obeyed by Allāh's leave. If they, when they were unjust to themselves, had come to you and begged Allāh's forgiveness, and the Messenger had begged forgiveness for them, indeed, they would have found Allāh All-Forgiving, Most Merciful.»

«65. But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.»

The Necessity of Obeying the Messenger ﷺ

Allāh said,

Qur’an 4:64وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ

«We sent no Messenger, but to be obeyed» meaning, obeying the Prophet was ordained for those to whom Allāh sends the Prophet. Allāh's statement,

Qur’anبِإِذْنِ ٱللَّهِ

«by Allāh's leave» means, "None shall obey, except by My leave," according to Mujāhid.^{1Aṭ-Ṭabari 8:516} This Āyah indicates that the Prophets are only obeyed by whomever Allāh directs to obedience. In another Āyah, Allāh said,

Qur’an 3:152وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ

«And Allāh did indeed fulfill His promise to you when you were killing them (your enemy) with His permission » meaning, by His command, decree, will and because He granted you superiority over them. Allāh's statement,

Qur’an 4:64وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ

«If they (hypocrites), when they had been unjust to themselves,»

directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger ﷺ, so that they ask Allāh for forgiveness in his presence and ask him to supplicate to Allāh to forgive them. If they do this, Allāh will forgive them and award them His mercy and pardon. This is why Allāh said,

Qur’an 4:64لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا

«they would have found Allāh All-Forgiving (One Who forgives and accepts repentance), Most Merciful».

One Does not Become a Believer Unless He Refers to the Messenger for Judgment and Submits to his Decisions

Allāh said,

Qur’an 4:65فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ

«But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,»

Allāh swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger ﷺ for judgment in all matters. Thereafter, whatever the Messenger ﷺ commands, is the plain truth that must be submitted to inwardly and outwardly. Allāh said,

Qur’an 4:65ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا

«and find in themselves no resistance against your decisions, and accept (them) with full submission.»

meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet's decision with total submission without any rejection, denial or dispute.

Al-Bukhāri recorded that 'Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allāh's Messenger said to Az-Zubayr,

Qur’an 4:66–74وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا وَإِذًا لَّـَٔاتَيْنَٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا وَلَهَدَيْنَٰهُمْ صِرَٰطًا مُّسْتَقِيمًا وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ وَكَفَىٰ بِٱللَّهِ عَلِيمًا يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًا وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا وَلَئِنْ أَصَٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا فَلْيُقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ وَمَن يُقَٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

Ḥadīthاسْقِ يَا زُبَيْرُ! ثُمَّ أَرْسِلِ الْمَاءَ إِلَىٰ جَارِكَ

«O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.»

The Anṣāri became angry and said, 'O Allāh's Messenger! Is it because he is your cousin?' On that, the face of Allāh's Messenger ﷺ changed color (because of anger) and said,

Ḥadīthاسْقِ يَا زُبَيْرُ! ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَذْرِ، ثُمَّ أَرْسِلِ الْمَاءَ إِلَىٰ جَارِكَ

«Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.»

So, Allāh's Messenger ﷺ gave Az-Zubayr his full right when the Anṣāri made him angry. Before that, Allāh's Messenger ﷺ had given a generous judgment, beneficial for Az-Zubayr and the Anṣāri. Az-Zubayr said, 'I think the following verse was revealed concerning that case,

Qur’an 4:65فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ

«But no, by your Lord, they can have no faith, until they make you (O Muḥammad ﷺ ) judge in all disputes between them.»'"^{2Fatḥ Al-Bāri 8:103}

Another Reason

In his Tafsīr, Al-Ḥāfiẓ Abu Isḥāq Ibrāhīm bin 'Abdur-Raḥmān bin Ibrāhīm bin Duḥaym recorded that Ḍamrah narrated that two men took their dispute to the Prophet ﷺ, and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, "I do not agree." The other person asked him, "What do you want then?" He said, "Let us go to Abu Bakr Aṣ-Ṣiddīq." They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet ﷺ with our dispute and he issued a decision in my favor." Abu Bakr said, "Then the decision is that which the Messenger of Allāh ﷺ issued." The person who lost the dispute still rejected the decision and said, "Let us go to 'Umar bin Al-Khaṭṭāb." When they went to 'Umar, the person who won the dispute said, "We took our dispute to the Prophet ﷺ and he decided in my favor, but this man refused to submit to the decision." 'Umar bin Al-Khaṭṭāb asked the second man and he concurred. 'Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet's decision with the sword and killed him. Consequently, Allāh revealed,

Qur’an 4:65فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ

«But no, by your Lord, they can have no faith».^{3Ad-Durr Al-Manthūr 2:322. This narration is not authentic. Ḍamrah was not a Companion.}

Qur’an 4:66–70وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا وَإِذًا لَّـَٔاتَيْنَٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا وَلَهَدَيْنَٰهُمْ صِرَٰطًا مُّسْتَقِيمًا وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ وَكَفَىٰ بِٱللَّهِ عَلِيمًا

«66. And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones) or leave your homes," very few of them would have done it; but if they had done what they were told, it would have been better for them, and would have strengthened their conviction;» «67. And indeed We would then have bestowed upon them a great reward from Ourselves.»

«68. And indeed We would have guided them to the straight way.»

«69. And whoever obeys Allāh and the Messenger, then they will be in the company of those on whom Allāh has bestowed His grace, of the Prophets, the Ṣiddiqīn, the martyrs, and the righteous. And how excellent these companions are!»

«70. Such is the bounty from Allāh, and Allāh is sufficient as All-Knower.»

Most People Disobey What They Are Ordered

Allāh states that even if the people were commanded to commit what they were prohibited from doing, most of them would not submit to this command, for their wicked nature is such that they dispute orders. Allāh has complete knowledge of what has not occured, and how it would be if and when it did occur. This is why Allāh said,

Qur’an 4:66وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ

«And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones) »

until the end of the Āyah. This is why Allāh said,

Qur’an 4:66وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ

«but if they had done what they were told,»

meaning, if they do what they were commanded and refrain from what they were prohibited,

Qur’anلَكَانَ خَيْرًا لَّهُمْ

«it would have been better for them,»

than disobeying the command and committing the prohibition,

Qur’an 4:66وَأَشَدَّ تَثْبِيتًا

«and would have strengthened their conviction»,

stronger Taṣdīq (conviction of faith), according to As-Suddi.

Qur’an 4:67وَإِذًا لَّـَٔاتَيْنَٰهُم مِّن لَّدُنَّآ

«And indeed We should then have bestowed upon them from Ladunnā» from Us,

Qur’anأَجْرًا عَظِيمًا

«A great reward», Paradise,

Qur’an 4:68وَلَهَدَيْنَٰهُمْ صِرَٰطًا مُّسْتَقِيمًا

«And indeed We should have guided them to the straight way.» in this life and the Hereafter.

Whoever Obeys Allāh and His Messenger ﷺ Will Be Honored by Allāh

Allāh then said,

Qur’an 4:69وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا

«And whoever obeys Allāh and the Messenger, then they will be in the company of those on whom Allāh has bestowed His grace, of the Prophets, the Ṣiddiqīn, the martyrs, and the righteous. And how excellent these companions are!»

Consequently, whosoever implements what Allāh and His Messenger ﷺ have commanded him and avoids what Allāh and His Messenger ﷺ have prohibited, then Allāh will grant him a dwelling in the Residence of Honor. There, Allāh will place him in the company of the Prophets, and those who are lesser in grade, the true believers, then the martyrs and then the righteous, who are righteous inwardly and outwardly. Allāh then praised this company,

Qur’an 4:69وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا

«And how excellent these companions are!»

Al-Bukhāri recorded that 'Ā'ishah said, "I heard the Messenger of Allāh ﷺ saying,

Ḥadīthمَا مِنْ نَبِيٍّ يَمْرَضُ إِلَّا خُيِّرَ بَيْنَ الدُّنْيَا وَالْآخِرَةِ

«Every Prophet who falls ill is given the choice between this life and the Hereafter.»

During the illness that preceded his death, his voice became weak and I heard him saying,

Qur’an 4:69مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ

«in the company of those on whom Allāh has bestowed His grace, the Prophets, the true believers (Ṣiddiqīn), the martyrs and the righteous»

I knew then that he was being given the choice." ^{1Fatḥ Al-Bāri 8:103.}Muslim recorded this Ḥadīth.^{2Muslim 4:1893}

This Ḥadīth explains the meaning of another Ḥadīth; the Prophet ﷺ said before his death;

Ḥadīthاللَّهُمَّ [فِي] الرَّفِيقِ الْأَعْلَى

«O Allāh! In the Most High Company» three times, and he then died, may Allāh's best blessings be upon him.^{3Muslim 4:1894}

The Reason Behind Revealing this Honorable Āyah

Ibn Jarīr recorded that Sa'īd bin Jubayr said, "An Anṣāri man came to the Messenger of Allāh ﷺ while feeling sad. The Prophet ﷺ said to him, 'Why do I see you sad?' He said, 'O Allāh's Prophet! I was contemplating about something.' The Prophet ﷺ said, 'What is it?' The Anṣāri said, 'We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.' The Prophet ﷺ did not say anything, but later Jibrīl came down to him with this Āyah,

Qur’an 4:69وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ

«And whoever obeys Allāh and the Messenger then they will be in the company of those on whom Allāh has bestowed His grace, of the Prophets»,

and the Prophet ﷺ sent the good news to the Anṣāri man."^{4Aṭ-Ṭabari 8:534} This Ḥadīth was narrated in Mursal form^{5The chain of narration is missing the name of the Companion.} from Masrūq, 'Ikrimah, 'Āmir Ash-Sha'bi, Qatādah and Ar-Rabī' bin Anas. This is the version with the best chain of narrators. Abu Bakr bin Marduwyah recorded it with a different chain from 'Ā'ishah, who said; "A man came to the Prophet ﷺ and said to him, 'O Messenger of Allāh! You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you. When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.' The Prophet ﷺ did not answer him until the Āyah,

Qur’an 4:69وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَ وَحَسُنَ أُو۟لَٰٓئِكَ رَفِيقًا

«And whoever obeys Allāh and the Messenger, then they will be in the company of those on whom Allāh has bestowed His grace, of the Prophets, the true believers, the martyrs, and the righteous. And how excellent these companions are!»

was revealed to him." This was collected by Al-Ḥāfiẓ Abu 'Abdullāh Al-Maqdisi in his book, Ṣifat Al-Jannah, he then commented, "I do not see problems with this chain."^{6Aṭ-Ṭabarāni in Aṣ-Ṣaghīr 3308, Al-Ḥilyah 8:125. This narration is authentic and a support for the previous one.} And Allāh knows best. Muslim recorded that Rabī'ah bin Ka'b Al-Aslami said, "I used to sleep at the Prophet's house and bring him his water for ablution and his needs. He once said to me, 'Ask me.' I said, 'O Messenger of Allāh! I ask that I be your companion in Paradise.' He said, 'Anything except that?' I said, 'Only that.' He said,

Ḥadīthفَأَعِنِّي عَلَى نَفْسِكَ بِكَثْرَةِ السُّجُودِ

«Then help me (fulfill this wish) for you by performing many prostrations.»"^{7Muslim: 489}

Imām Aḥmad recorded that 'Amr bin Murrah Al-Juhani said, "A man came to the Prophet ﷺ and said, 'O Allāh's Messenger! I bear witness that there is no deity worthy of worship except Allāh and that you are the Messenger of Allāh, pray the five (daily prayers), give the Zakāh due on my wealth and fast the month of Ramaḍān.' The Messenger of Allāh ﷺ said,

«مَنْ مَاتَ عَلَى هَذَا كَانَ مَعَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ يَوْمَ الْقِيَامَةِ، هَكَذَا وَنَصَبَ أُصْبُعَيْهِ - مَا لَمْ يَعُقَّ وَالِدَيْهِ»

«Whoever dies in this state will be with the Prophets, the truthful and martyrs on the Day of Resurrection, as long as - and he raised his finger - he is not disobedient to his parents.»"^{8Jāmi' Al-Masānīd was-Sunan 10:77} Only Aḥmad recorded this Ḥadīth.

Greater news than this is in the authentic Ḥadīth collected in the Ṣaḥīḥ and Musnad compilations, in Mutawātir form, narrated by several Companions that the Messenger of Allāh ﷺ was asked about the person who loves a people, but his status is not close to theirs. The Messenger ﷺ said,

Ḥadīthالْمَرْءُ مَعَ مَنْ أَحَبَّ

«One is with those whom he loves.»^{9Al-Bukhāri no. 6168, and Muslim 2640}

Anas commented, "Muslims were never happier than with this Ḥadīth." In another narration, Anas said, "I love the Messenger of Allāh, Abu Bakr and 'Umar, and I hope that Allāh will resurrect me with them, even though I did not perform actions similar to theirs."^{10Fatḥ Al-Bāri 7:51} Allāh said,

Qur’an 4:70ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ

«Such is the bounty from Allāh» meaning, from Allāh by His mercy, for it is He who made them suitable for this, not their good deeds.

Qur’an 4:70وَكَفَىٰ بِٱللَّهِ عَلِيمًا

«and Allāh is sufficient as All-Knower», He knows those who deserve guidance and success.

Qur’an 4:71–74يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًا وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا وَلَئِنْ أَصَٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا فَلْيُقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ وَمَن يُقَٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

«71. O you who believe! Take your precautions, and either go forth (on an expedition) in parties, or go forth all together.»

«72. There is certainly among you he who would linger behind. If a misfortune befalls you, he says, "Indeed Allāh has favored me in that I was not present among them."»

«73. But if a bounty comes to you from Allāh, he would surely say - as if there had never been ties of affection between you and him, "Oh! I wish I had been with them; then I would have achieved a great success."»

«74. So fight those who trade the life of this world with the Hereafter, in the cause of Allāh, and whoever fights in the cause of Allāh, and is killed or gets victory, We shall bestow on him a great reward. »^{1There is a difference of opinion over the statement translated here as; "those who trade the life of this world with the Hereafter." It could mean; "sold the life of this world for the sake of the Hereafter", or; "purchased the life of this world at the expense of the Hereafter." So it is either an order for those of conviction to fight, or an order to those whose hearts waver in faith, who are quoted in the previous Āyah, to fight with sincerity, not for wordly matters. Most of the commentators see it as the first example.}

The Necessity of Taking Necessary Precautions Against the Enemy

Allāh commands His faithful servants to take precautions against their enemies, by being prepared with the necessary weapons and supplies, and increasing the number of troops fighting in His cause.

Qur’an 4:71ثُبَاتٍ

«in parties» means, group after group, party after party, and expedition after expedition. 'Ali bin Ṭalḥah reported that Ibn 'Abbās said that,

Qur’an 4:71فَٱنفِرُوا۟ ثُبَاتٍ

«and either go forth in parties» means, "In groups, expedition after expedition,

Qur’an 4:71أَوِ ٱنفِرُوا۟ جَمِيعًا

«or go forth all together», means, all of you."^{2Aṭ-Ṭabari 8:537} Similar was reported from Mujāhid, 'Ikrimah, As-Suddi, Qatādah, Aḍ- Ḍaḥḥāk, 'Aṭā' Al-Khurrāsāni, Muqātil bin Ḥayyān and Khuṣayf Al-Jazari.^{3Aṭ-Ṭabari 8:537-538}

Refraining from Joining Jihād is a Sign of Hypocrites

Allāh said,

Qur’an 4:72وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ

«There is certainly among you he who would linger behind.»

Mujāhid and others said that this Āyah was revealed about the hypocrites.^{4Aṭ-Ṭabari 8:538} Muqātil bin Ḥayyān said that,

Qur’an 4:72لَّيُبَطِّئَنَّ

«linger behind» means, stays behind and does not join Jihād. It is also possible that this person himself lingers behind, while luring others away from joining Jihād. For instance, 'Abdullāh bin Ubayy bin Salūl, may Allāh curse him, used to linger behind and lure other people to do the same and refrain from joining Jihād, as Ibn Jurayj and Ibn Jarīr stated. This is why Allāh said about the hypocrite, that when he lingers behind from Jihād, then:

Qur’an 4:72فَإِنْ أَصَٰبَتْكُم مُّصِيبَةٌ

«If a misfortune befalls you» death, martyrdom, or - by Allāh's wisdom - being defeated by the enemy,

Qur’an 4:72قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا

«he says, "Indeed Allāh has favored me that I was not present among them."»

meaning, since I did not join them in battle. Because he considers this one of Allāh's favors on him, unaware of the reward that he might have gained from enduring war or martyrdom, if he was killed.

Qur’an 4:73وَلَئِنْ أَصَٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ

«But if a bounty comes to you from Allāh»

such as victory, triumph and booty,

Qur’an 4:75–79وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ٱلَّذِينَ ءَامَنُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ كَفَرُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَٰنِ إِنَّ كَيْدَ ٱلشَّيْطَٰنِ كَانَ ضَعِيفًا أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ قُلْ مَتَٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْـَٔاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ فَمَالِ هَٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَٰكَ لِلنَّاسِ رَسُولًا وَكَفَىٰ بِٱللَّهِ شَهِيدًا

Qur’an 4:73لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ

«he would surely say - as if there had never been ties of affection between you and him,» meaning, as if he was not a follower of your religion,

Qur’an 4:73يَٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا

«"Oh! I wish I had been with them; then I would have achieved a great success."» by being assigned a share of the booty and taking possession of that share. This is his ultimate aim and objective.

The Encouragement to Participation in Jihād Allāh then said,

Qur’an 4:74فَلْيُقَٰتِلْ

«So fight» the believer with an aversion (to fighting),

Qur’an 4:74فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ

«those who trade the life of this world with the Hereafter» referring to those sell their religion for the meager goods of the world, and they only do this because of their disbelief and lack of faith. Allāh then said;

Qur’an 4:74وَمَن يُقَٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

«And whoever fights in the cause of Allāh, and is killed or gets victory, We shall bestow on him a great reward.» meaning, whoever fights in the cause of Allāh, whether he was killed or triumphant, he will earn an immense compensation and a great reward with Allāh. The Two Ṣaḥīḥs recorded,

Ḥadīthوَتَكَفَّلَ الله لِلْمُجَاهِدِ فِي سَبِيلِهِ، إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلَى مَسْكَنِهِ الَّذِي خَرَجَ مِنْهُ، بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَةٍ

«Allāh has guaranteed the Mujāhid in His cause that He will either bring death to him, admitting into Paradise; or, He will help him return safely to his home with whatever reward and booty he gained.»^{5Fatḥ Al-Bāri 6:253 and Muslim 3:1496}

Qur’an 4:75–76وَمَا لَكُمْ لَا تُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ٱلَّذِينَ ءَامَنُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ كَفَرُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَٰنِ إِنَّ كَيْدَ ٱلشَّيْطَٰنِ كَانَ ضَعِيفًا

«75. And what is wrong with you that you fight not in the cause of Allāh, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help."»

«76. Those who believe, fight in the cause of Allāh, and those who disbelieve, fight in the cause of the Ṭāghūt. So fight against the friends of Shayṭān; ever feeble indeed is the plot of Shayṭān.»

Encouraging Jihād to Defend the Oppressed

Allāh encouraged His believing servants to perform Jihād in His cause and to strive hard to save the oppressed Muslims in Makkah, men, women and children who were restless because of having to remain there. This is why Allāh said,

Qur’an 4:75ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَٰذِهِ ٱلْقَرْيَةِ

«whose cry is: "Our Lord! Rescue us from this town», referring to Makkah. In a similar Āyah, Allāh said,

Qur’an 47:13وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ ٱلَّتِىٓ أَخْرَجَتْكَ

«And many a town, stronger than your town which has driven you out»

Allāh then describes this town,

Qur’an 4:75ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

«whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help» meaning, send protectors and helpers for us. Al-Bukhāri recorded that Ibn 'Abbās said, "I and my mother were from the oppressed (in Makkah)."^{1Fatḥ Al-Bāri 8:103}

Allāh then said,

Qur’an 4:76ٱلَّذِينَ ءَامَنُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلَّذِينَ كَفَرُوا۟ يُقَٰتِلُونَ فِى سَبِيلِ ٱلطَّٰغُوتِ

«Those who believe, fight in the cause of Allāh, and those who disbelieve, fight in the cause of the Ṭāghūt.»

Therefore, the believers fight in obedience to Allāh and to gain His pleasure, while the disbelievers fight in obedience to Shayṭān. Allāh then encourages the believers to fight His enemies,

Qur’an 4:76فَقَٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَٰنِ إِنَّ كَيْدَ ٱلشَّيْطَٰنِ كَانَ ضَعِيفًا

«So fight against the friends of Shayṭān; ever feeble indeed is the plot of Shayṭān».

Qur’an 4:77–79أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ قُلْ مَتَٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْـَٔاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ فَمَالِ هَٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَٰكَ لِلنَّاسِ

Qur’an 4:79رَسُولًا وَكَفَىٰ بِٱللَّهِ شَهِيدًا

﴿77. Have you not seen those who were told to hold back their hands (from fighting) and perform Ṣalāh and give Zakāh, but when the fighting was ordained for them, behold! a section of them fear men as they fear Allāh or even more. They say: "Our Lord! Why have You ordained for us fighting? Would that You granted us respite for a short period?" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allāh, and you shall not be dealt with unjustly even equal to the Fatīl.﴿

﴿78. "Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!" And if some good reaches them, they say, "This is from Allāh," but if some evil befalls them, they say, "This is from you." Say: "All things are from Allāh," so what is wrong with these people that they fail to understand any word?﴿

﴿79. Whatever of good reaches you, is from Allāh, but whatever of evil befalls you, is from yourself. And We have sent you as a Messenger to mankind, and Allāh is sufficient as a Witness.﴿

The Wish that the Order for Jihād be Delayed In the beginning of Islām, Muslims in Makkah were commanded to perform the prayer and pay some charity, so as to comfort the poor among them. They were also commanded to be forgiving and forbearing with the idolators and to observe patience with them at the time. However, they were eager and anticipating the time when they would be allowed to fight, so that they could punish their enemies. The situation at that time did not permit armed conflict for many reasons. For instance, Muslims were few at the time, compared to their numerous enemies. The Muslims' city was a sacred one and the most honored area on the earth, and this is why the command to fight was not revealed in Makkah. Later on when the Muslims controlled a town of their own, Al-Madīnah, and had strength, power and support, Jihād was then legislated. Yet, when the command to fight was revealed, just as Muslims wished, some of them became weary and were very fearful of facing the idolators in battle.

Qur’an 4:77وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍ قَرِيبٍ

«They say: "Our Lord! Why have You ordained for us fighting? Would that You had granted us respite for a short period?" »

meaning, we wish that Jihād was delayed until a later time, because it means bloodshed, orphans and widows. In a similar Āyah, Allāh said,

Qur’an 47:20وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا ٱلْقِتَالُ

«Those who believe say: "Why is not a Sūrah sent down (for us)? But when a decisive is sent down, and fighting is mentioned».

Ibn Abi Ḥātim recorded that Ibn 'Abbās said that 'Abdur-Raḥmān bin 'Awf and several of his companions came to the Prophet ﷺ while in Makkah and said, "O Allāh's Prophet! We were mighty when we were pagans, but when we embraced the faith, we became weak." The Prophet ﷺ said,

Ḥadīthإِنِّي أُمِرْتُ بِالْعَفْوِ فَلَا تُقَاتِلُوا الْقَوْمَ

«I was commanded to pardon the people, so do not fight them.»

When Allāh transferred the Prophet ﷺ to Al-Madīnah, He commanded him to fight (the idolators), but they (some Muslims) held back. So, Allāh revealed the Āyah;

Qur’an 4:77أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ

«Have you not seen those who were told to hold back their hands »^{1Aṭ-Ṭabari 8:549}

This Ḥadīth was collected by An-Nasā'i and Al-Ḥākim.^{2An-Nasā’ī in Al-Kubrā 6:325 and Al-Ḥākim 2:307} Allāh's statement,

Qur’an 4:77قُلْ مَتَٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْـَٔاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ

«Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allāh,»

means, the destination of the one who with Taqwā is better for him than this life.

Qur’an 4:77وَلَا تُظْلَمُونَ فَتِيلًا

«and you shall not be dealt with unjustly even equal to the Fatīl.»

for your good deeds. Rather, you will earn your full rewards for them. This promise directs the focus of believers away from this life and makes them eager for the Hereafter, all the while encouraging them to fight in Jihād.

There is No Escaping Death

Allāh said,

Qur’an 4:78أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ

«Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!»

meaning, you shall certainly die and none of you shall ever escape death. Allāh said,

Qur’an 55:26كُلُّ مَنْ عَلَيْهَا فَانٍ

«Whatsooever is on it (the earth) will perish»,

Qur’an 3:185كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ

«Everyone shall taste death», and,

Qur’an 21:34وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ ٱلْخُلْدَ

«And We granted not to any human being immortality before you».

Therefore, every soul shall taste death and nothing can save any person from it, whether he performed Jihād or not. Everyone has an appointed time, and a limited term of life.

In the illness that preceded his death, Khālid bin Al-Walīd said, while in his bed, "I participated in so and so number of battles, and every part of my body sustained an injury due to a stab or a shot. Yet here I am, I die in my bed! Let not the eyes of the cowards ever taste sleep." Allāh's statement,

Qur’an 4:78وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ

«even if you are in fortresses built up strong and high!» means, entrenched, fortified, high and towering. No caution or fortification can ever avert death.

The Hypocrites Sense a Bad Omen Because of the Prophet ﷺ!

Allāh said,

Qur’an 4:78وَإِن تُصِبْهُمْ حَسَنَةٌ

«And if some good reaches them» meaning, fertile years and provision of fruits, produce, children, etc., as said by Ibn 'Abbās, Abu Al-'Āliyah and As-Suddi.

Qur’an 4:78يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ

«they say, "This is from Allāh," but if some evil befalls them» drought, famine, shortages of fruits and produce, death that strikes their children or animals, and so forth, as Abu Al-'Āliyah and As-Suddi stated.

Qur’an 4:78يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ

«they say, "This is from you,"»

meaning, because of you and because we followed you and embraced your religion.

Allāh said about the people of Fir'awn,

Qur’an 7:131فَإِذَا جَآءَتْهُمُ ٱلْحَسَنَةُ قَالُوا۟ لَنَا هَٰذِهِۦ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا۟ بِمُوسَىٰ وَمَن مَّعَهُۥٓ

«But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they ascribed it to evil omens connected with Mūsā and those with him.»

Allāh said,

Qur’an 22:11وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ

«And among mankind is he who worships Allāh as it were upon the edge (i.e. in doubt)».

The same is the statement uttered by the hypocrites, who embraced Islām outwardly, but disliked it inwardly. This is why when a calamity befell them, they attributed it to following the Prophet ﷺ. Consequently, Allāh revealed,

Qur’an 4:78قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ

«Say: "All things are from Allāh,"» Allāh's statement that all things are from Him means, everything occurs by the decision and decree of Allāh, and His decision shall come to pass for both the righteous and the wicked, the faithful and the disbelievers. Allāh then said while addressing His Messenger ﷺ, but refering to mankind in general,

Qur’an 4:79مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ

«Whatever of good reaches you, is from Allāh,» meaning, of Allāh's bounty, favor, kindness and mercy.

Qur’an 4:79وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

«But whatever of evil befalls you, is from yourself.», meaning because of you and due to your actions. Similarly, Allāh said,

Qur’an 42:30وَمَآ أَصَٰبَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا۟ عَن كَثِيرٍ

«And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.» As-Suddi, Al-Ḥasan Al-Baṣri, Ibn Jurayj and Ibn Zayd said that,

Qur’an 4:79فَمِن نَّفْسِكَ

«from yourself» means, because of your errors. Qatādah said that,

Qur’an 4:79فَمِن نَّفْسِكَ

«From yourself» means, as punishment for you, O son of Ādam, because of your sins. Allāh said,

Qur’an 4:79وَأَرْسَلْنَٰكَ لِلنَّاسِ رَسُولًا

«And We have sent you as a Messenger to mankind,» so that you convey to them Allāh's commandments, what He likes and is pleased with, and what He dislikes and refuses.

Qur’anوَكَفَىٰ بِٱللَّهِ شَهِيدًا

«and Allāh is sufficient as a Witness.» that He has sent you. He is also Witness over you and them, having full knowledge in what you convey to them and the disbelief and rebellion with which they respond to the truth.

Qur’an 4:80–86مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ حَفِيظًا وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ وَكَفَىٰ بِٱللَّهِ وَكِيلًا أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًا كَثِيرًا وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا فَقَٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ وَحَرِّضِ ٱلْمُؤْمِنِينَ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا مَّن يَشْفَعْ شَفَٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا

«80. He who obeys the Messenger, has indeed obeyed Allāh, but he who turns away, then We have not sent you as a watcher over them.» «81. They say: "We are obedient," but when they leave you, a section of them spends all night in planning other than what you say. But Allāh records their nightly (plots). So turn aside from them (do not punish them), and put your trust in Allāh. And Allāh is Ever All-Sufficient as a Disposer of affairs.»

Obeying the Messenger ﷺ is Obeying Allāh

Allāh states that whoever obeys His servant and Messenger, Muḥammad ﷺ, obeys Allāh; and whoever disobeys him, disobeys Allāh. Verily, whatever the Messenger ﷺ utters is not of his own desire, but a revelation inspired to him. Ibn Abi Ḥātim recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ، وَمَنْ أَطَاعَ الْأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى الْأَمِيرَ فَقَدْ عَصَانِي

«Whoever obeys me, obeys Allāh; and whoever disobeys me, disobeys Allāh. Whoever obeys the Amīr (leader, ruler), obeys me; and whoever disobeys the Amīr, disobeys me.»^{1Aḥmad 1:252}

This Ḥadīth was recorded in the Two Ṣaḥīḥs.^{2Fatḥ Al-Bāri 6:135 and Muslim 3:1466} Allāh's statement,

Qur’an 4:80وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ حَفِيظًا

«But he who turns away, then We have not sent you as a watcher over them.»

means, do not worry about him. Your job is only to convey, and whoever obeys you, he will acquire happiness and success and you will gain a similar reward to that he earns. As for the one who turns away from you, he will gain failure and loss and you will not carry a burden because of what he does. A Ḥadīth states,

Ḥadīthمَنْ يُطِعِ الله وَرَسُولَهُ فَقَدْ رَشَدَ، وَمَنْ يَعْصِ الله وَرَسُولَهُ فَإِنَّهُ لَا يَضُرُّ إِلَّا نَفْسَهُ

«Whoever obeys Allāh and His Messenger, will acquire guidance; and whoever disobeys Allāh and His Messenger, will only harm himself.»^{3Muslim 2:594}

The Foolishness of the Hypocrites

Allāh said,

Qur’an 4:81وَيَقُولُونَ طَاعَةٌ

«They say: "We are obedient,"». Allāh states that the hypocrites pretend to be loyal and obedient.

Qur’an 4:81فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ

«but when they leave you», meaning, when they depart and are no longer with you,

Qur’an 4:81بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ

«a section of them spends all night in planning other than what you say».

They plot at night among themselves for other than what they pretend when they are with you. Allāh said,

Qur’an 4:81وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ

«But Allāh records their nightly (plots).» meaning, He has full knowledge of their plots and records it through His command to His scribes, the angels who are responsible for recording the actions of the servants. This is a threat from Allāh, stating that He knows what the hypocrites try to hide, their plotting in the night to defy the Messenger ﷺ and oppose him, even though they pretend to be loyal and obedient to him. Allāh will certainly punish them for this conduct. In a similar Āyah, Allāh said,

Qur’an 24:47وَيَقُولُونَ ءَامَنَّا بِٱللَّهِ وَبِٱلرَّسُولِ وَأَطَعْنَا

«They (hypocrites) say: "We have believed in Allāh and in the Messenger, and we obey,"»

until the end of the Āyah. Allāh's statement,

Qur’anفَأَعْرِضْ عَنْهُمْ

«So turn aside from them» means, pardon them, be forbearing with them, do not punish them, do not expose them to the people and do not fear them.

Qur’an 4:81وَتَوَكَّلْ عَلَى ٱللَّهِ وَكَفَىٰ بِٱللَّهِ وَكِيلًا

«and put your trust in Allāh. And Allāh is Ever All-Sufficient as a Disposer of affairs.»

meaning, He is sufficient as Protector, Supporter and Helper for those who rely on Him and return to Him.

Qur’an 4:82–83أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًا كَثِيرًا وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا

«82. Do they not then consider the Qur'an carefully? Had it been from other than Allāh, they would surely, have found therein contradictions in abundance». «83. When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the grace and mercy of Allāh upon you, you would have followed Shayṭān, except a few of you.»

The Qur'ān is True

Allāh commands them to contemplate about the Qur'ān and forbids them from ignoring it, or ignoring its wise meanings and eloquent words. Allāh states that there are no inconsistencies, contradictions, conflicting statements or discrepancies in the Qur'ān, because it is a revelation from the Most-Wise, Worthy of all praise. Therefore, the Qur'ān is the truth coming from the Truth, Allāh. This is why Allāh said in another Āyah,

Qur’an 47:24أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَآ

«Do they not then think deeply in the Qur'ān, or are their hearts locked up (from understanding it)?» Allāh then said,

Qur’an 4:82وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ

«Had it been from other than Allāh,» meaning, had it been fraudulent and made up, as the ignorant idolators and . hypocrites assert in their hearts,

Qur’an 4:82لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًا

«they would surely, have found therein contradictions», discrepancies and inconsistencies,

Qur’an 4:82كَثِيرًا

«in abundance». However, this Qur'ān is free of shortcomings, and therefore, it is from Allāh. Similarly, Allāh describes those who are firmly grounded in knowledge,

Qur’an 3:7ءَامَنَّا بِهِۦ كُلٌّ مِّنْ عِندِ رَبِّنَا

«We believe in it, all of it is from our Lord.»(3:7) meaning, the Muḥkam sections (entirely clear) and the Mutashābih sections (not entirely clear) of the Qur'ān are all true. So they understand the not entirely clear from the clear, and thus gain guidance. As for those in whose heart is the disease of hypocrisy, they understand the Muḥkam from the Mutashābih; thus only gaining misguidance. Allāh praised those who have knowledge and criticized the wicked.

Imām Aḥmad recorded that 'Amr bin Shu'ayb said that his father said that his grandfather said, "I and my brother were present in a gathering, which is more precious to me than red camels. My brother and I came and found that some of the leaders of the Companions of the Messenger of Allāh ﷺ were sitting close to a door of his. We did not like the idea of being separate from them, so we sat near the room. They then mentioned an Āyah and began disputing until they raised their voices. The Messenger of Allāh ﷺ was so angry that when he went out his face was red. He threw sand on them and said to them,

Ḥadīthمَهْلًا يَا قَوْمِ، بِهَذَا أُهْلِكَتِ الْأُمَمُ مِنْ قَبْلِكُمْ، بِاخْتِلَافِهِمْ عَلَى أَنْبِيَائِهِمْ، وَضَرْبِهِمُ الْكُتُبَ بَعْضَهَا بِبَعْضٍ، إِنَّ الْقُرْآنَ لَمْ يَنْزِلْ يُكَذِّبُ بَعْضُهُ بَعْضًا، إِنَّمَا يُصَدِّقُ بَعْضُهُ بَعْضًا، فَمَا عَرَفْتُمْ مِنْهُ فَاعْمَلُوا بِهِ، وَمَا جَهِلْتُمْ مِنْهُ فَرُدُّوهُ إِلَى عَالِمِهِ

«Behold, O people! This is how the nations before you were destroyed, because of their disputing with their Prophets and their contradicting parts of the Books with other parts. The Qur'ān does not contradict itself. Rather, it testifies to the truth of itself. Therefore, whatever of it you have knowledge in, then implement it, and whatever you do not know of it, then refer it to those who have knowledge in it.»"^{1Aḥmad 2:181}

Aḥmad recorded that 'Abdullāh bin 'Amr said, "I went to the Messenger of Allāh ﷺ one day. When we were sitting, two men disputed about an Āyah, and their voices became loud. The Prophet ﷺ said,

Ḥadīthإِنَّمَا هَلَكَتِ الْأُمَمُ قَبْلَكُمْ بِاخْتِلَافِهِمْ فِي الْكِتَابِ

«Verily, the nations before you were destroyed because of their disagreements over the Book.»^{2Aḥmad 2:192} Muslim^{3Muslim 4:2053} and An-Nasā'i ^{4An-Nasā'i in Al-Kubrā 5:33}recorded this Ḥadīth.

The Prohibition of Disclosing Unreliable and Uninvestigated News

Allāh said,

Qur’an 4:83وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ

«When there comes to them some matter touching (public) safety or fear, they make it known (among the people);»

chastising those who indulge in things before being sure of their truth, disclosing them, making them known and spreading their news, even though such news might not be true at all. In the introduction to his Ṣaḥīḥ, Imām Muslim recorded that Abu Hurayrah said that the Prophet ﷺ said,

Ḥadīthكَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ

«Narrating everything one hears is sufficient to make a person a liar.»^{5Muslim 1:10}

This is the same narration collected by Abu Dāwud in the section of Adab (manners) in his Sunan.^{6Abu Dāwud 5:226} In the Two Ṣaḥīḥs, it is recorded that Al-Mughīrah bin Shu'bah said that the Messenger of Allāh ﷺ prohibited, "It was said," and, "So-and-so said."^{7Muslim : 5 and Abu Dāwud : 4992} This Ḥadīth refers to those who often convey the speech that people utter without investigating the reliability and truth of what he is disclosing. The Ṣaḥīḥ also records,

Ḥadīthمَنْ حَدَّثَ بِحَدِيثٍ وَهُوَ يُرَى أَنَّهُ كَذِبٌ، فَهُوَ أَحَدُ الْكَاذِبَيْنِ

«Whoever narrates a Ḥadīth while knowing it is false, then he is one of the two liars (who invents and who spreads the lie).»^{8Muslim 1:9}

We should mention here the Ḥadīth of 'Umar bin Al-Khaṭṭāb collected in the Two Ṣaḥīḥs. When 'Umar was informed that

Qur’an 4:87–91ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًا فَمَا لَكُمْ فِى ٱلْمُنَٰفِقِينَ فِئَتَيْنِ وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟ أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ ٱللَّهُ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًا وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٰتِلُوكُمْ أَوْ يُقَٰتِلُوا۟ قَوْمَهُمْ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأُو۟لَٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٰنًا مُّبِينًا

the Messenger of Allāh ﷺ divorced his wives, he came from his house, entered the Masjid and found the people talking about this news. He could not wait and went to the Prophet ﷺ to ask him about what had truly happened, asking him, "Have you divorced your wives?" The Prophet ﷺ said, "No." 'Umar said, "I said, Allāhu Akbar..." and mentioned the rest of the Ḥadīth. In the narration that Muslim collected, 'Umar said, "I asked, 'Have you divorced them?' He said, 'No.' So, I stood by the door of the Masjid and shouted with the loudest voice, 'The Messenger of Allāh ﷺ did not divorce his wives.' Then, this Āyah was revealed,

Qur’an 4:83وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ

«When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly).» So I properly investigated that matter."^{9Fatḥ Al-Bāri 9:187 and Muslim 2:1105} This Āyah refers to proper investigation, or extraction of matters from their proper resources. Allāh's statement,

Qur’an 4:83لَٱتَّبَعْتُمُ ٱلشَّيْطَٰنَ إِلَّا قَلِيلًا

«you would have followed Shayṭān except a few of you.» refers to the believers, as 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās.^{10Aṭ-Ṭabari 8:575}

Qur’an 4:84–87فَقَٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ وَحَرِّضِ ٱلْمُؤْمِنِينَ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا مَّن يَشْفَعْ شَفَٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًا

«84. Then fight in the cause of Allāh, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you), it may be that Allāh will restrain the evil might of the disbelievers. And Allāh is Stronger in might and Stronger in punishing.»

«85. Whosoever intercedes for a good cause, will have the reward thereof; and whosoever intercedes for an evil cause, will have a share in its burden. And Allāh is Ever All-Able to do everything.»

«86. When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allāh is Ever a Careful Account Taker of all things.»

«87. Allāh! None has the right to be worshipped but He. Surely, He will gather you together on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allāh?»

Allāh Commands His Messenger ﷺ to Perform Jihād

Allāh commands His servant and Messenger, Muḥammad ﷺ, to himself fight in Jihād and not to be concerned about those who do not join Jihād. Hence Allāh's statement,

Qur’an 4:84لَا تُكَلَّفُ إِلَّا نَفْسَكَ

«you are not tasked (held responsible except for yourself,»

Ibn Abi Ḥātim recorded that Abu Isḥāq said, "I asked Al-Barā bin 'Āzib about a man who meets a hundred enemies and still fights them, would he be one of those referred to in Allāh's statement,

Qur’an 2:195وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ

«And do not throw yourselves into destruction (by not spending your wealth in the cause of Allāh)»?

He said, 'Allāh said to His Prophet,

Qur’an 4:84فَقَٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ وَحَرِّضِ ٱلْمُؤْمِنِينَ

«Then fight in the cause of Allāh, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you)»."

Imām Aḥmad recorded Sulaymān bin Dāwud saying that Abu Bakr bin 'Ayyāsh said that Abu Isḥāq said, "I asked Al-Barā', 'If a man attacks the lines of the idolators, would he be throwing himself to destruction?' He said, 'No because Allāh has sent His Messenger ﷺ and commanded him,

Qur’an 4:84فَقَٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ

«Then fight in the cause of Allāh, you are not tasked (held responsible) except for yourself,»

That Āyah is about spending [in Allāh's cause]."^{1Aḥmad 4:281}

Inciting the Believers to Fight

Allāh said,

Qur’an 4:84وَحَرِّضِ ٱلْمُؤْمِنِينَ

«and incite the believers» to fight, by encouraging them and strengthening their resolve in this regard. For instance, the Prophet ﷺ said to the believers at the battle of Badr, while organizing their lines,

Ḥadīthقُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْضُ

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’an«قُومُوا إِلَى جَنَّةٍ عَرْضُهَا السَّمَوَاتُ وَالْأَرْضُ»

«Stand up and march forth to a Paradise, as wide as the heavens and Earth.»^{2Muslim 3:1510}

There are many Ḥadīths that encourage Jihād. Al-Bukhāri recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthمَنْ آمَنَ بِاللَّهِ وَرَسُولِهِ، وَأَقَامَ الصَّلَاةَ، وَآتَى الزَّكَاةَ، وَصَامَ رَمَضَانَ، كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، هَاجَرَ فِي سَبِيلِ اللَّهِ أَوْ جَلَسَ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا

«Whoever believes in Allāh and His Messenger, offers prayer, pays the Zakāh and fasts the month of Ramaḍān, will rightfully be granted Paradise by Allāh, no matter whether he migrates in Allāh's cause or remains in the land where he is born. »

The people said, 'O Allāh's Messenger! Shall we acquaint the people with this good news?' He said,

Ḥadīthإِنَّ فِي الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللَّهُ لِلْمُجَاهِدِينَ فِي سَبِيلِ اللَّهِ، بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَإِذَا سَأَلْتُمُ اللَّهَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ وَسَطُ الْجَنَّةِ، وَأَعْلَى الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمَنِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ

«Paradise has one hundred grades which Allāh has reserved for the Mujāhidīn who fight in His cause, the distance between each two grades is like the distance between the heaven and the Earth. So, when you ask Allāh, ask for Al-Firdaws, which is the best and highest part of Paradise, above it is the Throne of the Most Beneficent (Allāh) and from it originate the rivers of Paradise. »^{3Fatḥ Al-Bāri 6:14}

There are various narrations for this Ḥadīth from 'Ubādah,^{4Tuḥfat Al-Aḥwadhi 7:237} Mu'ādh,^{5Ibn Mājah 2:1448} and Abu Ad-Dardā'. Abu Sa'īd Al-Khudri narrated that the Messenger of Allāh ﷺ said,

Ḥadīthيَا أَبَا سَعِيدٍ! مَنْ رَضِيَ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ ﷺ نَبِيًّا، وَجَبَتْ لَهُ الْجَنَّةُ

«O Abu Sa'īd! Whoever accepts Allāh as his Lord, Islām as his religion and Muḥammad as the Prophet, then he would rightfully acquire Paradise.»

Abu Sa'īd liked these words and said, "O Allāh's Messenger! Repeat them for me." The Prophet ﷺ repeated his words, then said,

Ḥadīthوَأُخْرَىٰ يَرْفَعُ اللهُ الْعَبْدَ بِهَا مِائَةَ دَرَجَةٍ فِي الْجَنَّةِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ

«And (there is) another deed for which Allāh raises the servant a hundred grades in Paradise, between each two grades is the distance between heaven and Earth.»

Abu Sa'īd said, "What is it, O Allāh's Messenger ?" He said,

Ḥadīthالْجِهَادُ فِي سَبِيلِ اللهِ

«Jihād in Allāh's cause.» This Ḥadīth was collected by Muslim.^{6Muslim 3:1501}

Allāh's statement,

Qur’an 4:84عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟

«it may be that Allāh will restrain the evil might of the disbelievers.»

means, by your encouraging them to fight, their resolve will be strengthened to meet the enemy in battle, to defend Islām and its people and to endure and be patient against the enemy. Allāh's statement,

Qur’an 4:84وَٱللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا

«And Allāh is Stronger in might and Stronger in punishing.»

means, He is able over them in this life and the Hereafter, just as He said in another Āyah,

Qur’an 47:4ذَٰلِكَ وَلَوْ يَشَآءُ ٱللَّهُ لَٱنتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَا۟ بَعْضَكُم بِبَعْضٍ

«But if it had been Allāh's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others» (47:4).

Interceding for a Good or an Evil Cause

Allāh said,

Qur’an 4:85مَّن يَشْفَعْ شَفَٰعَةً حَسَنَةً يَكُن لَّهُۥ نَصِيبٌ مِّنْهَا

«Whosoever intercedes for a good cause, will have the reward thereof;»

meaning, whoever intercedes in a matter that produces good results, will acquire a share in that good.

Qur’an 4:85وَمَن يَشْفَعْ شَفَٰعَةً سَيِّئَةً يَكُن لَّهُۥ كِفْلٌ مِّنْهَا

«And whosoever intercedes for an evil cause, will have a share in its burden.»

meaning, he will carry a burden due to what resulted from his intercession and intention. For instance, it is recorded in the Ṣaḥīḥ that the Prophet ﷺ said,

Ḥadīthاشْفَعُوا تُؤْجَرُوا، وَيَقْضِي اللهُ عَلَى لِسَانِ نَبِيِّهِ مَا شَاءَ

«Intercede and you will gain a reward of it. Yet, Allāh shall decide whatever He wills by the words of His Prophet.»^{7Fatḥ Al-Bāri 3:351}

Mujāhid bin Jabr said, "This Āyah was revealed about the intercession of people on behalf of each other."^{8Aṭ-Ṭabari 8:581} Allāh then said,

Qur’an 4:85وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ مُّقِيتًا

«And Allāh is Ever Muqīt over everything.»

Ibn 'Abbās, 'Aṭā', 'Aṭiyah, Qatādah and Maṭar Al-Wārraq said that,

Qur’an 4:85مُّقِيتًا

«Muqīt» means, "Watcher."^{9Aṭ-Ṭabari 8:583} Mujāhid said that Muqīt means, 'Witness', and in another narration, 'Able to do.'^{10Aṭ-Ṭabari 8:583.}

Returning the Salām, With a Better Salām

Allāh said,

Qur’an 4:86وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ

«When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.»

meaning, if the Muslim greets you with the Salām, then return the greeting with a better Salām, or at least equal to the Salām that was given. Therefore, the better Salām is recommended, while returning it equally is an obligation.

Imām Aḥmad recorded that Abu Rajā' Al-'Uṭāridi said that 'Imrān bin Ḥuṣayn said that a man came to the Messenger of Allāh ﷺ and said, "As-Salāmu 'Alaykum". The Prophet ﷺ returned the greeting, and after the man sat down he said, "Ten." Another man came and said, "As-Salāmu 'Alaykum wa Raḥmatullāh, O Allāh's Messenger." The Prophet ﷺ returned the greeting, and after the man sat down he said, "Twenty." Then another man came and said, "As-Salāmu 'Alaykum wa Raḥmatullāh wa Barakātuh." The Prophet returned the greeting, and after the man sat down he said, "Thirty."^{11Aḥmad 4:439} This is the narration recorded by Abu Dāwud. At-Tirmidhi, An-Nasā'i and Al-Bazzār also recorded it. At-Tirmidhi said, "Ḥasan Gharīb". There are several other Ḥadīths on this subject from Abu Sa'īd, 'Ali, and Sahl bin Ḥanīf.^{12Abu Dāwud 5:379, Tuḥfat Al-Aḥwadhi 7:463, Kashf Al-Astār 2:418} When the Muslim is greeted with the full form of Salām, he is obliged to return the greeting equally.

As for Ahl Adh-Dhimmah^{13Non-Muslims under Muslim control.} the Salām should not be initiated nor should the greeting be added to when returning their greeting. Rather, as recorded in the Two Ṣaḥīḥs their greeting is returned to them equally. Ibn 'Umar narrated that the Messenger of Allāh ﷺ said,

إِذَا سَلَّمَ عَلَيْكُمْ الْيَهُودُ، فَإِنَّمَا يَقُولُ أَحَدُهُمْ: السَّامُ عَلَيْكَ، فَقُلْ: وَعَلَيْكَ»

«When the Jews greet you, one of them would say, 'As-Sāmu 'Alayka (death be unto you).' Therefore, say, 'Wa 'Alayka (and the same to you).'»^{14Fatḥ Al-Bāri 12:293 and Muslim 4:1706} In his Ṣaḥīḥ, Muslim recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا تَبْدَأُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ، وَإِذَا لَقِيتُمُوهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُمْ إِلَى أَضْيَقِهِ

«Do not initiate greeting the Jews and Christians with the Salām, and when you pass by them on a road, force them to its narrowest path.»^{15Muslim 4:1707}

Abu Dāwud recorded that Abu Hurayrah said that the Messenger of Allāh ﷺ said,

Ḥadīthوَالَّذِي نَفْسِي بِيَدِهِ، لَا تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا، وَلَا تُؤْمِنُوا حَتَّى تَحَابُّوا، أَفَلَا أَدُلُّكُمْ عَلَى أَمْرٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ؟ أَفْشُوا السَّلَامَ بَيْنَكُمْ

«By He in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love each other. Should I direct you to an action that would direct you to love each other? Spread the Salām among yourselves.»^{16Abu Dāwud 5:378}

Allāh said,

Qur’anٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ

«Allāh! none has the right to be worshipped but He» informing that He is singled out as the sole God of all creation. Allāh then said,

Qur’anلَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَا رَيْبَ فِيهِ

«Surely, He will gather you together on the Day of Resurrection about which there is no doubt.»

swearing that He will gather the earlier and latter generations in one area, rewarding or punishing each person according to his or her actions. Allāh said,

Qur’an 4:87وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًا

«And who is truer in statement than Allāh?» meaning, no one utters more truthful statements than Allāh, in His promise, warning, stories of the past and information of what is to come; there is no deity worthy of worship nor Lord except Him.

Qur’an 4:88فَمَا لَكُمْ فِى ٱلْمُنَٰفِقِينَ فِئَتَيْنِ وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟ أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ

Qur’an 4:88–91ٱللَّهُ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًا وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٰتِلُوكُمْ أَوْ يُقَٰتِلُوا۟ قَوْمَهُمْ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأُو۟لَٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٰنًا مُّبِينًا

«88. Then what is the matter with you that you are divided into two parties about the hypocrites? Allāh has cast them back because of what they have earned. Do you want to guide him whom Allāh has made to go astray? And he whom Allāh has made to go astray, you will never find for him a way.»

«89. They wish that you reject faith, as they have rejected, and thus that you all become equal (like one another). So take not Awliyā' from them, till they emigrate in the way of Allāh. But if they turn back, take (hold of) them and kill them wherever you find them, and take neither Awliyā' nor helpers from them.»

«90. Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allāh willed, indeed He would have given them power over you, and they would have fought you. So, if they withdraw from you, and fight not against you, and offer you peace, then Allāh has made no way for you against them.»

«91. You will find others that wish to have security from you and security from their people. Every time they are sent back to Fitnah, they yield thereto. If they withdraw not from you, nor offer you peace, nor restrain their hands, take (hold of) them and kill them wherever you Thaqiftumūhum. In their case, We have provided you with a clear warrant against them.» Censuring the Companions for Disagreeing over the Hypocrites who Returned to Al-Madīnah Before Uḥud

Allāh criticizes the believers for disagreeing over the hypocrites. There are conflicting opinions over the reason behind revealing this Āyah.

Imām Aḥmad recorded that Zayd bin Thābit said that Messenger of Allāh ﷺ marched towards Uḥud. However, some people who accompanied him went back to Al-Madīnah, and the Companions of the Messenger of Allāh ﷺ divided into two groups concerning them, one saying they should be killed and the other objecting. Allāh sent down,

Qur’an 4:88فَمَا لَكُمْ فِى ٱلْمُنَٰفِقِينَ فِئَتَيْنِ

«Then what is the matter with you that you are divided into two parties about the hypocrites?»

The Messenger of Allāh ﷺ said,

Ḥadīthإِنَّهَا طَيْبَةُ، وَإِنَّهَا تَنْفِي الْخَبَثَ، كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ

«She (Al-Madīnah) is Ṭaybah, and she expels filth, just as the billow expels rust from iron.»^{1Aḥmad 5:184} The Two Ṣaḥīḥs also recorded this Ḥadīth.^{2Fatḥ Al-Bāri 4:115 and Muslim 2:1007}

Al-'Awfi reported that Ibn 'Abbās said that the Āyah was revealed about some people in Makkah who said they embraced Islām, yet they gave their support to the idolators. One time, theses people went out of Makkah to fulfill some needs and said to each other, "If we meet the Companions of Muḥammad, there will be no harm for us from their side." When the believers got news that these people went out of Makkah, some of them said, "Let us march to these cowards and kill them, because they support your enemy against you." However, another group from the believers said, "Glory be to Allāh! Do you kill a people who say as you have said, just because they did not perform Hijrah or leave their land? Is it allowed to shed their blood and confiscate their money in this case?" So they divided to two groups, while the Messenger ﷺ was with them, and did not prohibit either group from reiterating their argument. Thereafter, Allāh revealed,

Qur’an 4:88فَمَا لَكُمْ فِى ٱلْمُنَٰفِقِينَ فِئَتَيْنِ

«Then what is the matter with you that you are divided into two parties about the hypocrites?»^{3Aṭ-Ṭabari 9:10. As was mentioned earlier, the narrations from Al- 'Awfi are not authentic.} Ibn Abi Ḥātim recorded this Ḥadīth.

Allāh said,

Qur’an 4:88وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟

«Allāh has cast them back because of what they have earned.»

meaning, He made them revert to, and fall into error. Ibn 'Abbās said that,

Qur’an 4:88أَرْكَسَهُم

«Arkasahum» means, 'cast them' .^{4Aṭ-Ṭabari 9:15} Allāh's statement,

Qur’an 4:88بِمَا كَسَبُوٓا۟

«because of what they have earned» means, because of their defiance and disobedience to the Messenger ﷺ and following falsehood.

Qur’an 4:88أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ ٱللَّهُ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًا

«Do you want to guide him whom Allāh has made to go astray? And he whom Allāh has made to go astray, you will never find for him a way.»

meaning, there will be no path for him, or way to guidance. Allāh's statement,

Qur’an 4:89وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءً

«They wish that you reject faith, as they have rejected, and thus that you all become equal.»

means, they wish that you fall into misguidance, so that you and they are equal in that regard. This is because of their extreme enmity and hatred for you. Therefore, Allāh said,

Qur’an 4:89فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ فَإِن تَوَلَّوْا۟

«So take not Awliyā' from them, till they emigrate in the way of Allāh. But if they turn back,»

if they abandon Hijrah, as Al-'Awfi reported from Ibn 'Abbās.^{5Aṭ-Ṭabari 9:17} As-Suddi said that this part of the Āyah means, "If they make their disbelief public."

Combatants and Noncombatants

Allāh excluded some people;

Qur’an 4:90إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ

«Except those who join a group, between you and whom there is a treaty (of peace), ﴾

meaning, except those who join and take refuge with a people with whom you have a pact of peace, or people of Dhimmah, then treat them as you treat the people with whom you have peace. This is the saying of As-Suddi, Ibn Zayd and Ibn Jarīr.^{6Aṭ-Ṭabari 9:19}

In his Ṣaḥīḥ, Al-Bukhāri recorded the story of the treaty of Al-Ḥudaybiyyah, where it was mentioned that whoever liked to have peace with Quraysh and conduct a pact with them, then they were allowed. Those who liked to have peace with Muḥammad ﷺ and his Companions and enter a pact with them were allowed.^{7Fatḥ Al-Bāri 5:388 and Aḥmad 4:325} It was reported that Ibn 'Abbās said that this Āyah was later abrogated by Allāh's statement,

Qur’an 9:5فَإِذَا ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ

«Then when the Sacred Months have passed, kill the idolators wherever you find them»^{8Aṭ-Ṭabari 9:18}

Allāh said,

Qur’an 4:90أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ

«or those who approach you with their breasts restraining»

referring to another type of people covered by the exclusion from fighting. They are those who approach the Muslims with hesitation in their hearts because of their aversion to fighting the Muslims. They do not have the heart to fight with the Muslims against their own people. Therefore, they are neither with nor against Muslims.

Qur’an 4:90وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ

«Had Allāh willed, indeed He would have given them power over you, and they would have fought you.»

meaning, it is from Allāh's mercy that He has stopped them from fighting you.

Qur’an 4:90فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ

«So, if they withdraw from you, and fight not against you, and offer you peace,»

meaning, they revert to peace,

Qur’an 4:90فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا

«then Allāh has opened no way for you against them», you do not have the right to kill them, as long as they take this position.

This was the position of Banu Hāshim (the tribe of the Prophet ﷺ), such as Al-'Abbās, who accompanied the idolators in the battle of Badr, for they joined the battle with great hesitation. This is why the Prophet ﷺ commanded that Al-'Abbās not be killed, but only captured. Allāh's statement,

Qur’an 4:91سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ

«You will find others that wish to have security from you and security from their people.»

refers to a type of people who on the surface appear to be like the type we just mentioned. However, the intention of each type is different, for the latter are hypocrites. They pretend to be Muslims with the Prophet ﷺ and his Companions, so that they could attain safety with the Muslims for their blood, property and families. However, they support the idolators in secret and worship what they worship, so that they are at peace with them also. These people have secretly sided with the idolators, just as Allāh described them,

Qur’an 2:14وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ

«But when they are alone with their Shayāṭīn, they say: "Truly, we

Qur’an 4:92–94وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًٔا وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ ٱللَّهِ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَٰمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

are with you."».

In this Āyah, Allāh said,

Qur’an 4:91كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا

«Every time they are sent back to Fitnah, they yield thereto.» meaning, they dwell in Fitnah. As-Suddi said that the Fitnah mentioned here refers to Shirk.^{9Aṭ-Ṭabari 9:28} Ibn Jarīr recorded that Mujāhid said that the Āyah was revealed about a group from Makkah who used to go to the Prophet ﷺ [in Al-Madīnah] pretending to be Muslims. However, when they went back to Quraysh, they reverted to worshipping idols. They wanted to be at peace with both sides. Allāh commanded they should be fought against, unless they withdraw from combat and resort to peace.^{10Aṭ-Ṭabari 9:27} This is why Allāh said,

Qur’an 4:91فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ

«If they withdraw not from you, nor offer you peace» meaning, revert to peaceful and complacent behavior,

Qur’an 4:91وَيَكُفُّوٓا۟ أَيْدِيَهُمْ

«nor restrain their hands» refrain from fighting you,

Qur’anفَخُذُوهُمْ

«take (hold of) them», capture them,

Qur’an 4:91وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ

«and kill them wherever you Thaqiftumūhum.», wherever you find them,

Qur’an 4:91وَأُو۟لَٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَٰنًا مُّبِينًا

«In their case, We have provided you with a clear warrant against them», meaning an unequivocal and plain warrant.

Qur’an 4:92–93وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًٔا وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ ٱللَّهِ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا

«92. It is not for a believer to kill a believer except by mistake; and whosoever kills a believer by mistake, he must set free a believing slave and submit compensation (blood money) to the deceased's family unless they remit it. If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed); and if he belonged to a people with whom you have a treaty of mutual alliance, then compensation (blood money) must be paid to his family, and a believing slave must be freed. And whoso finds this beyond his means, he must fast for two consecutive months in order to seek repentance from Allāh. And Allāh is Ever All-Knowing, All-Wise.»

«93. And whoever kills a believer intentionally, his recompense is Hell to abide therein; and the wrath and the curse of Allāh are upon him, and a great punishment is prepared for him.»

The Ruling Concerning Killing a Believer by Mistake

Allāh states that the believer is not allowed to kill his believing brother under any circumstances. In the Two Ṣaḥīḥs, it is recorded that Ibn Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthلَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللهُ، وَأَنِّي رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالثَّيِّبُ الزَّانِي، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ

«The blood of a Muslim who testifies that there is no deity worthy of worship except Allāh and that I am the Messenger of Allāh, is sacred, except in three instances. (They are:) life for life, the married adulterer, and whoever reverts from the religion and abandons the Jamā'ah (community of the faithful believers).»^{1Fatḥ Al-Bāri 12:209 and Muslim 3:1302}

When one commits any of these three offenses, it is not up to ordinary citizens to kill him or her, because this is the responsibility of the Muslim Leader or his deputy. Allāh said,

Qur’an 4:92إِلَّا خَطَـًٔا

«except by mistake». There is a difference of opinion concerning the reason behind revealing this part of the Āyah. Mujāhid and others said that it was revealed about 'Ayyāsh bin Abi Rabī'ah, Abu Jahl's half brother, from his mother's side, Asmā' bint Makhrabah. 'Ayyāsh killed a man called Al-Ḥārith bin Yazīd Al-'Āmiri, out of revenge for torturing him and his brother because of their Islām. That man later embraced Islām and performed Hijrah, but 'Ayyāsh did not know this fact. On the Day of the Makkan conquest, 'Ayyāsh saw that man and thought that he was still a disbeliever, so he attacked and killed him. Later, Allāh sent down this Āyah.^{2Aṭ-Ṭabari 9:32}

'Abdur-Raḥmān bin Zayd bin Aslam said that this Āyah was revealed about Abu Ad-Dardā' because he killed a man after he embraced the faith, just as Abu Ad-Dardā' held the sword above him. When this matter was conveyed to the Messenger of Allāh ﷺ, Abu Ad-Dardā' said, "He only said that to avert death." The Prophet ﷺ said to him,

Ḥadīthهَلَّا شَقَقْتَ عَنْ قَلْبِهِ

«Have you opened his heart? »^{3Aṭ-Ṭabari 9:34} The basis for this story is in the Ṣaḥīḥ, but it is not about Abu Ad-Dardā'.

Allāh said,

Qur’an 4:92وَمَن قَتَلَ مُؤْمِنًا خَطَـًٔا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ

«and whosoever kills a believer by mistake, he must set free a believing slave and submit compensation (blood money) to the deceased's family»

thus, ordaining two requirements for murder by mistake. The first requirement is the Kaffārah (fine) for the great sin that has been committed, even if it was a mistake. The Kaffārah is to free a Muslim slave, not a non-Muslim slave.

Imām Aḥmad recorded that a man from the Anṣār said that he brought a slave and said, "O Messenger of Allāh! I have to free a believing slave, so if you see that this slave is a believer, I will free her." The Messenger of Allāh ﷺ asked her,

Ḥadīthأَتَشْهَدِينَ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ؟

«Do you testify that there is no deity worthy of worship except Allāh?»

She said, "Yes." He asked her,

Ḥadīthأَتَشْهَدِينَ أَنِّي رَسُولُ اللَّهِ؟

«Do you testify that I am the Messenger of Allāh?»

She said, "Yes." He asked,

Ḥadīthأَتُؤْمِنِينَ بِالْبَعْثِ بَعْدَ الْمَوْتِ؟

«Do you believe in Resurrection after death?» She said, "Yes." The Prophet ﷺ said,

«أَعْتِقْهَا»

«Then free her.»^{4Aḥmad 3:451} This is an authentic chain of narration, and not knowing the name of the Anṣāri Companion does not lessen its authenticity. Allāh's statement,

Qur’an 4:92وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ

﴿and submit compensation (blood money) to the deceased's family﴾ is the second obligation which involves the killer and the family of the deceased, who will receive blood money as compensation for their loss. The compensation is only obligatory for the one who possesses one of five; as Imām Aḥmad, and the Sunan compilers recorded from Ibn Mas‘ūd. He said; “Allāh's Messenger ﷺ determined that the Diyah (blood money) for unintentional murder is twenty camels which entered their fourth year, twenty camels which entered their fifth year, twenty camels which entered their second year, and twenty camels which entered their third year.”^{5An-Nasā’ī no. 4799, Aḥmad 1:384, Abu Dāwud no. 4545, At-Tirmidhi no. 1386, and Ibn Mājah no. 3631.} This is the wording of An-Nasā’ī. This Diyah is required from the elders of the killer’s tribe, not from his own money. In the Two Ṣaḥīḥs, it is recorded that Abu Hurayrah said, “Two women from Hudhayl quarreled and one of them threw a stone at the other and killed her and her unborn fetus. They disputed before the Messenger of Allāh ﷺ and he decided that the Diyah of the fetus should be to free a male or a female slave. He also decided that the Diyah of the deceased is required from the elders of the killer’s tribe.”^{6Fatḥ Al-Bāri 12:263 and Muslim 3:1309} This Ḥadīth indicates that in the case of what appears to be intentional murder, the Diyah is the same as that for killing by virtual mistake. The former type requires three types of Diyah, just like intentional murder, because it is somewhat similar to intentional murder. Al-Bukhāri recorded in his Ṣaḥīḥ that 'Abdullāh bin ‘Umar said, “The Messenger of Allāh ﷺ sent Khālid bin Al-Walīd to Banu Jadhīmah and he called them to Islām, but they did not know how to say, 'We became Muslims.’ They started saying, ‘Ṣaba’nā, Ṣaba’nā (we became Sabians). Khālid started killing them, and when this news was conveyed to the Messenger of Allāh ﷺ, he raised his hands and said,

Ḥadīthاللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ

«O Allāh! I declare my innocence before You of what Khālid did. »^{7Fatḥ Al-Bāri 7:653}

The Messenger sent 'Ali to pay the Diyah of those who were killed and to compensate for the property that was destroyed, to the extent of replacing the dog's bowl. This Ḥadīth indicates that the mistake of the Leader or his deputy (Khālid in this case) is paid from the Muslim Treasury.

Allāh said,

Qur’an 4:92إِلَّآ أَن يَصَّدَّقُوا۟

«unless they remit it», meaning, the Diyah must be delivered to the family of the deceased, unless they forfeit their right, in which case the Diyah does not become necessary. Allāh's statement,

Qur’an 4:92فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ

«If the deceased belonged to a people at war with you and he was a believer, the freeing of a believing slave (is prescribed);»

means, if the murdered person was a believer, yet his family were combatant disbelievers, then they will receive no Diyah. In this case, the murderer only has to free a believing slave. Allāh's statement,

Qur’an 4:92وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ

«and if he belonged to a people with whom you have a treaty of mutual alliance,»

meaning, if the family of the deceased were from Ahl Adh-Dhimmah or with whom there is a peace treaty, then they deserve his Diyah; full Diyah if the deceased was a believer, in which case the killer is required to free a believing slave also.

Qur’an 4:92فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ

«And whoso finds this beyond his means, he must fast for two consecutive months»

without breaking the fast (in the days of) the two months. If he breaks the fast without justification, i.e. illness, menstruation, post-natal bleeding, then he has to start all over again. Allāh's statement,

Qur’an 4:92تَوْبَةً مِّنَ ٱللَّهِ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

«to seek repentance from Allāh. And Allāh is Ever All-Knowing, All-Wise.»

means, this is how the one who kills by mistake can repent, he fasts two consecutive months if he does not find a slave to free.

Qur’anوَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا

«And Allāh is Ever All-Knowing, All-Wise», we mentioned the explanation of this before.

Warning Against Intentional Murder

After Allāh mentioned the ruling of unintentional murder, He mentioned the ruling for intentional murder. Allāh said,

Qur’an 4:93وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا

«And whoever kills a believer intentionally,»

This Āyah carries a stern warning and promise for those who commit so grave a sin that it is mentioned along with Shirk in several Āyāt of Allāh's Book. For instance, in Sūrat Al-Furqān, Allāh said,

Qur’an 25:68وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقْتُلُونَ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ

«And those who invoke not any other god along with Allāh, nor kill such person as Allāh has forbidden, except for just cause».

Allāh said,

Qur’an 6:151قُلْ تَعَالَوْا۟ أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا

«Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him.» [6:151].

There are many Āyāt and Ḥadīths that prohibit murder. In the Two Ṣaḥīḥs, it is recorded that Ibn Mas'ūd said that the Messenger of Allāh ﷺ said,

Ḥadīthأَوَّلُ مَا يُقْضَىٰ بَيْنَ النَّاسِ يَوْمَ الْقِيَامَةِ فِي الدِّمَاءِ

«Blood offenses are the first disputes to be judged between the people on the Day of Resurrection.»^{8Fatḥ Al-Bāri 11:402 and Muslim 3:1304} In a Ḥadīth that Abu Dāwud recorded, 'Ubādah bin Aṣ-Ṣāmit states that the Messenger of Allāh ﷺ said,

Ḥadīthلَا يَزَالُ الْمُؤْمِنُ مُعْنِقًا صَالِحًا، مَا لَمْ يُصِبْ دَمًا حَرَامًا، فَإِذَا أَصَابَ دَمًا حَرَامًا بَلَّحَ

«The believer will remain unburdened in righteousness as long as he does not shed prohibited blood. When he sheds forbidden blood, he will become burdened.»^{9Abu Dāwud no. 4270, Jami' Al-Masānīd was-Sunan 7:143}

Another Ḥadīth, states,

Ḥadīthلَزَوَالُ الدُّنْيَا أَهْوَنُ عِنْدَ اللَّهِ مِنْ قَتْلِ رَجُلٍ مُسْلِمٍ

«The destruction of this earthly life is less significant before Allāh than killing a Muslim man (or woman).»^{10Tuḥfat Al-Aḥwadhi 4:652}

Will the Repentance of those who Commit Intentional Murder, be Accepted?

Ibn 'Abbās held the view that the repentance of one who intentionally murders a believer, will not be accepted. Al-Bukhāri recorded that Ibn Jubayr said, "The people of knowledge of Al-Kufah differed on this subject, I traveled to Ibn 'Abbās to ask him about it. He said, 'This Āyah,

Qur’an 4:93وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ

«And whoever kills a believer intentionally, his recompense is Hell»

was the last revealed [on this subject] and nothing abrogated it.'"^{11Fatḥ Al-Bāri 8:106} Muslim ^{12Muslim 4:2318}and An-Nasā'i ^{13An-Nasā'ī in Al-Kubrā 6:326}also recorded it. However, the majority of scholars of the earlier and later generations said that the killer's repentance can be accepted. If he repents, and goes back to Allāh humbly, submissively, and performing righteous deeds, then Allāh will change his evil deeds into good deeds and compensate the deceased for his loss by rewarding him for his suffering. Allāh said,

Qur’an 25:68وَٱلَّذِينَ لَا يَدْعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ

«And those who invoke not any other god along with Allāh», until,

Qur’an 25:70إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلًا صَٰلِحًا

«Except those who repent and believe, and do righteous deeds».

The Āyah we just mentioned should not be considered abrogated or only applicable to the disbelievers [who become Muslim], for this contradicts the general, encompassing indications of the Āyah and requires evidence to support it. Allāh knows best.

Allāh said,

Qur’an 39:53قُلْ يَٰعِبَادِىَ ٱلَّذِينَ أَسْرَفُوا۟ عَلَىٰٓ أَنفُسِهِمْ لَا تَقْنَطُوا۟ مِن رَّحْمَةِ ٱللَّهِ

«Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allāh».

This Āyah is general, covering all types of sins, including Kufr, Shirk, doubt, hypocrisy, murder, sin, and so forth. Therefore, everyone who repents sincerely from any of these errors, then Allāh will forgive him. Allāh said,

Qur’anإِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ

«Verily, Allāh forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills».

This Āyah is general and includes every sin except Shirk, and it has been mentioned in this Sūrah, both after this Āyah and before it, in order to encourage hope in Allāh, and Allāh knows best. It is confirmed in the Two Ṣaḥīḥs, that an Israeli killed one hundred people then he asked a scholar, "Is it possible for me to repent?" So he replied, "What is there that would prevent you from repentance?" So he told him to go to another land where Allāh was worshipped. He began to emigrate to it but died on the way, and the angel of mercy was the one to take him.^{14Fatḥ Al-Bāri 6:591 and Muslim 4:2118} Although this Ḥadīth is about an Israeli, it is even more suitable for the Muslim community that their repentance be accepted. Indeed, Allāh relieved Muslims from the burdens and restrictions that were placed on the Jews, and He sent our Prophet ﷺ with the easy Ḥanīfiyyah way (Islāmic Monotheism).

As for the honorable Āyah,

Qur’an 4:93وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا

«And whoever kills a believer intentionally», Abu Hurayrah and several among the Salaf said that this is his punishment, if Allāh decides to punish him. And this is the case with every threat that is issued for every sin. For instance, there could be good deeds that this person has done that would prevent him from being punished for that, and Allāh knows best. Even if the murderer inevitably enters the Fire - as Ibn 'Abbās stated because his repentance was not accepted, or he did not have good deeds to save him, he will not remain there for eternity, but only for a long time. There are Mutawātir Ḥadīths stating that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّهُ يَخْرُجُ مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ أَدْنَىٰ ذَرَّةٍ مِنْ إِيمَانٍ

«Whoever has the least speck of faith in his heart shall ultimately depart the Fire. »^{15Al-Bukhāri no. 44, 7509 and At-Tirmidhi no. 2598.}