ayah_text: O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through a place of prayer, until you have washed your whole body. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands with it. Indeed, Allah is ever Pardoning and Forgiving.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَـٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا

ayah_tafsir:
## The Prohibition of Approaching Prayer When Drunk or Junub

Allah 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 Ayah was revealed before alcohol consumption was completely prohibited, as evident by the Hadith that we mentioned in Surat Al-Baqarah when we explained Allah's statement,

يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ

(They ask you about alcoholic drink and gambling). In that Hadith, the Messenger of Allah recited this Ayah to \`Umar, who said, "O Allah! Explain the ruling about Khamr (intoxicants) for us in a plain manner." When this Ayah 4:43 was revealed, the Prophet recited it to \`Umar, who still said, "O Allah! 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 Allah's statement,

يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ

(O you who believe! alcoholic drinks, gambling, Al-Ansab, and Al-Azlam are an abomination of Shayatan's handiwork. So avoid that in order that you may be successful. ) 5:90, until,

فَهَلْ أَنْتُمْ مُّنتَهُونَ

(So, will you not then abstain) 5:91 was revealed, \`Umar said, "We abstain, we abstain." In another narration, when the Ayah in Surat An-Nisa' was revealed,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى حَتَّى تَعْلَمُواْ مَا تَقُولُونَ

(O you who believe! Do not approach Salah while you are in a druken state until you know what you are saying,) at the time of prayer, the Messenger of Allah would have someone proclaim; "Let not any drunk approach the prayer." This is the wording collected by Abu Dawud.

## Causes of Its Revelation

Ibn Abi Hatim has recorded some reports about the incident of its revelation: Sa\`d said, "Four Ayat were revealed concerning me. A man from the Ansar once made some food and invited some Muhajirin and Ansar 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 Allah later revealed,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى

(O you who believe! Approach not AsSalat (the prayer) when you are in a drunken state). Muslim recorded this Hadith, and the collectors of the Sunan recorded it, with the exception of Ibn Majah. Another Reason Ibn Abi Hatim narrated that \`Ali bin Abi Talib said, "Abdur-Rahman 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 Surah: 109."' Allah then revealed,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى حَتَّى تَعْلَمُواْ مَا تَقُولُونَ

(O you who believe! Do not approach Salah when you are in a drunken state until you know what you are saying). " This is the narration collected by Ibn Abi Hatim and At-Tirmidhi, who said "Hasan Gharib Sahih." Allah's statement,

حَتَّى تَعْلَمُواْ 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. Imam Ahmad recorded that Anas said that the Messenger of Allah said,

«إِذَا نَعَسَ أَحَدُكُمْ وَهُوَ يُصَلِّي، فَلْيَنْصَرِفْ فَلْيَنَمْ، حَتَّى يَعْلَمَ مَا يَقُول»

(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.) This was also recorded by Al-Bukhari and An-Nasa'i. In some of the narrations of this Hadith, the Messenger said,

«فَلَعَلَّهُ يَذْهَبُ يَسْتَغْفِرُ فَيَسُبَّ نَفْسَه»

(...For he might want to ask for forgiveness, but instead curses himself!) Allah said,

وَلاَ جُنُباً إِلاَّ عَابِرِى سَبِيلٍ حَتَّى تَغْتَسِلُواْ

(nor while Junub (sexually impure), except while passing through, until you bathe (your entire body),) Ibn Abi Hatim recorded that Ibn \`Abbas said that Allah's statement,

وَلاَ جُنُباً إِلاَّ عَابِرِى سَبِيلٍ حَتَّى تَغْتَسِلُواْ

(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." Ibn Abi Hatim said that similar is reported from \`Abdullah bin Mas\`ud, Anas, Abu \`Ubaydah, Sa\`id bin Al-Musayyib, Abu Ad-Duha, \`Ata', Mujahid, Masruq, Ibrahim An-Nakha\`i, Zayd bin Aslam, Abu Malik, \`Amr bin Dinar, Al-Hakam bin \`Utaybah, \`Ikrimah, Al-Hasan Al-Basri, Yahya bin Sa\`id Al-Ansari, Ibn Shihab and Qatadah. Ibn Jarir recorded that Yazid bin Abi Habib commented on Allah's statement,

وَلاَ جُنُباً إِلاَّ عَابِرِى سَبِيلٍ

(nor while Junub (sexually impure), except while passing through,) when some men from the Ansar, 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, Allah sent down,

وَلاَ جُنُباً إِلاَّ عَابِرِى سَبِيلٍ

(nor while Junub (sexually impure), except while passing through,)." What supports this statement by Yazid bin Abi Habib, may Allah have mercy upon him, is Al-Bukhari's report in his Sahih, that the Messenger of Allah said,

«سُدُّوا كُلَّ خَوْخَةٍ فِي الْمَسْجِدِ إِلَّا خَوْخَةَ أَبِي بَكْر»

(Close all the small doors in this Masjid, except that of Abu Bakr.) This is what the Prophet commanded at the end of his life, knowing that Abu Bakr will be the Khalifah 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 Allah 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 saying that only \`Ali's door should remain open, but this is an error, what is in the Sahih is what is correct. In his Sahih, Muslim recorded that \`A'ishah said, "The Messenger of Allah said to me,

«نَاوِلِيِني الْخُمْرَةَ مِنَ الْمَسْجِد»

(Bring me the garment from the Masjid.) I said, \`I am having my period.' He said,

«إِنَّ حَيْضَتَكِ لَيْسَتْ فِي يَدِك»

(Your period is not in your hand.) Muslim also collected a similar narration from Abu Hurayrah. This Hadith indicates that the woman is allowed to pass through the Masjid during menses or post-natal bleeding, and Allah knows best.

## Description of Tayammum

Allah said,

وَإِنْ كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنْكُمْ مِّن الْغَآئِطِ أَوْ لَـمَسْتُمُ النِّسَآءَ فَلَمْ تَجِدُواْ مَآءً فَتَيَمَّمُواْ صَعِيداً طَيِّباً

(and if you are ill, or on a journey, or one of you comes from the Gha'it (toilet), or from Lamastum (touching) women, but you do not find water, then perform Tayammum with clean earth, rubbing your face and hands. Truly, Allah 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 Ayah. As for travelling on a journey, it is known, regardless of its length. Allah then said,

أَوْ جَآءَ أَحَدٌ مِّنْكُمْ مِّن الْغَآئِطِ

(or comes from the Gha'it). The Gha'it is, literally, the flat land, and this part of the Ayah refers to the minor impurity. Allah then said,

أَوْ لَـمَسْتُمُ النِّسَآءَ

(or you Lamastum women), which was recited Lamastum and Lamastum, referring to sexual intercourse. For instance, Allah said in another Ayah,

وَإِن 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,

يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نَكَحْتُمُ الْمُؤْمِنَـتِ 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 Hatim recorded that Ibn \`Abbas said that Allah's statement,

أَوْ لَـمَسْتُمُ النِّسَآءَ

(or Lamastum women) refers to sexual intercourse. It was reported that \`Ali, Ubayy bin Ka\`b, Mujahid, Tawus, Al-Hasan, \`Ubayd bin \`Umayr, Sa\`id bin Jubayr, Ash-Sha\`bi, Qatadah and Muqatil bin Hayyan said similarly. Allah said,

فَلَمْ تَجِدُواْ مَآءً فَتَيَمَّمُواْ صَعِيداً طَيِّباً

(but you do not find water,them perform Tayammum with clean earth,) In the Two Sahihs, it is recorded that \`Imran bin Husayn said,

إن رسول الله صلى الله عليه وسلّم رأى رجلا معتزلا لم يصل في القوم فقال:

«يَا فُلَانُ مَا مَنَعَكَ أَنْ تُصَلِّيَ مَعَ الْقَوْمِ، أَلَسْتَ بِرَجُلٍ مُسْلِمٍ؟»

قال: بلى، يا رسول الله ولكن أصابتني جنابة ولا ماء، قال:

«عَلَيْكَ بِالصَّعِيدِ، فَإِنَّهُ يَكْفِيك»

(Allah'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 Allah's Messenger! I am Junub and there is no water.' The Prophet said, \`Perform Tayammum with clean earth and that will be sufficient for you.') The linguistic meaning of Tayammum is to intend, as Arabs say, "May Allah Tayammamaka (direct at you) His care." \`Clean earth' means dust. In his Sahih, Muslim recorded that Hudhayfah bin Al-Yaman said that the Messenger of Allah said,

«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَتْ تُرْبَتُهَا لَنَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»

(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.) The Messenger 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. Imam Ahmad and the collectors of Sunan, with the exception of Ibn Majah, recorded that Abu Dharr said that the Messenger of Allah said,

«الصَّعِيدُ الطَّيِّبُ طَهُورُ الْمُسْلِمِ، وَإِنْ لَمْ يَجِدِ الْمَاءَ عَشْرَ حِجَجٍ، فَإِذَا وَجَدَهُ فَلْيُمِسَّهُ بَشَرَتَهُ، فَإِنَّ ذَلِكَ خَيْر»

(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.) At-Tirmidhi said, "Hasan Sahih". Allah's statement,

فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيَكُمْ

(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 Imam Ahmad recorded that \`Abdur-Rahman bin Abza said that a man came to \`Umar and asked him, "I am Junub, but there is no water." \`Umar said, "Then, do not pray." \`Ammar 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, S

«إِنَّمَا كَانَ يَكْفِيك»

(This would have been sufficient for you), and the Prophet stroked his hand on the earth once, blew into it and wiped his face and hands." The Muslim Ummah, rather than all other nations, was favored with the allowance of Tayammum. In the Two Sahihs, it is recorded that Jabir bin \`Abdullah said that the Messenger of Allah said,

«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَل»

وفي لفظ:

«فَعِنْدَهُ طَهُورُهُ وَمَسْجِدُهُ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ، وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلى قَوْمِهِ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»

(I have been given five things which were not given to any (Prophet) before me: Allah 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.) We also mentioned the Hadith of Hudhayfah that Muslim recorded;

«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ، جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»

(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.) Allah said in this Ayah,

فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيَكُمْ إِنَّ اللَّهَ كَانَ عَفُوّاً غَفُوراً

(rubbing your faces and hands. Truly, Allah 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 Ayah 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, Allah allows us to use Tayammum, out of His mercy and kindness for His servants, and to facilitate them, all praise is due to Allah.

## The Reason behind allowing Tayammum

Al-Bukhari recorded that \`A'ishah said, "We set out with Allah's Messenger on one of his journeys until we reached Al-Bayda' or Dhat-ul-Jaysh, where a necklace of mine was broken (and lost). Allah's Messenger 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 As-Siddiq and said, \`Don't you see what \`A'ishah has done! She has made Allah's Messenger and the people stay where there is no source of water and they have no water with them.' Abu Bakr came while Allah's Messenger was sleeping with his head on my thigh. He said to me, \`You have detained Allah'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 Allah 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 Allah's Messenger on my thigh. Allah's Messenger got up when dawn broke and there was no water. So Allah revealed the verses of Tayammum, and they all performed Tayammum. Usayd bin Hudayr 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." Al-Bukhari and Muslim recorded this Hadith.


ayah_text: Have you not seen those who were given a portion of the Scripture, purchasing error in exchange for it and wishing you would lose the way?

ayah_text_ar: أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يَشْتَرُونَ ٱلضَّلَـٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ

ayah_translator: Saheeh International

ayah_language: English

ayah_tafsir:
## Chastising the Jews for Choosing Misguidance, Altering Allah's Words, and Mocking Islam

Allah states that the Jews, may Allah's continued curse fall on them until the Day of Resurrection, have purchased the wrong path instead of guidance, and ignored what Allah sent down to His Messenger Muhammad . They also ignored the knowledge that they inherited from previous Prophets, about the description of Muhammad , so that they may have a small amount of the delights of this life.

وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ

(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.

وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ

(Allah has full knowledge of your enemies) meaning, Allah has better knowledge of your enemies, and He warns you against them.

وَكَفَى بِاللَّهِ وَلِيّاً وَكَفَى بِاللَّهِ نَصِيراً

(and Allah is sufficient as a Wali (Protector), and Allah 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. Allah then said,

يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ

(there are some who displace words from (their) right places) meaning, they intentionally and falsely alter the meanings of the Words of Allah and explain them in a different manner than what Allah meant,

وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا

(And say: "We hear your word and disobey) saying, "We hear what you say, O Muhammad, but we do not obey you in it," as Mujahid and Ibn Zayd explained. This is the implied meaning of the Ayah, and it demonstrates the Jews' disbelief, stubbornness and disregard for Allah's Book after they understood it, all the while aware of the sin and punishment that this behavior will earn for them. Allah's statement,

وَاسْمَعْ غَيْرَ مُسْمَعٍ

(And "Hear and let you hear nothing.") means, hear our words, may you never hear anything, as Ad-Dahhak reported from Ibn \`Abbas. This is the Jews' way of mocking and jesting, may Allah's curse descend on them.

وَرَعِنَا لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ

(And Ra\`ina, with a twist of their tongues and as a mockery of the religion.) meaning, they pretend to say, \`Hear us,' when they say, Ra\`ina (an insult in Hebrew, but in Arabic it means \`Listen to us.').' Yet, their true aim is to curse the Prophet . We mentioned this subject when we explained Allah's statement,

يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقُولُواْ رَعِنَا وَقُولُواْ انظُرْنَا

(O you who believe! Say not Ra\`ina but say Unzurna (make us understand)). Therefore, Allah said about them, while they pretend to say other than what they truly mean,

لَيّاً بِأَلْسِنَتِهِمْ وَطَعْناً فِى الدِّينِ

(With a twist of their tongues and as a mockery of the religion) because of their cursing the Prophet . Allah then said,

وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْراً لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

(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 Allah 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,

فَقَلِيلاً مَّا يُؤْمِنُونَ

(so little is that which they believe) which means they do not have beneficial faith.

surah_name_english: An-Nisa

surah_name_arab: النساء

surah_revelation_place: Madinah

surah_meaning: The Women

surah_type: medinan

tafsir_language: English

tafsir_author: Hafiz Ibn Kathir

tafsir_name: Tafsir Ibn Kathir


ayah_text: And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper.

ayah_text_ar: وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّا وَكَفَىٰ بِٱللَّهِ نَصِيرًا

ayah_tafsir: MISSING


ayah_text: Among the Jews are those who distort words from their proper usages and say, "We hear and disobey" and "Hear but be not heard" and "Ra'ina," twisting their tongues and defaming the religion. And if they had said instead, "We hear and obey" and "Wait for us to understand," it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few.

ayah_text_ar: 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 وَلَـٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا


ayah_text: O you who were given the Scripture, believe in what We have sent down to Muhammad, confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the sabbath-breakers. And ever is the decree of Allah accomplished.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَـٰبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا

ayah_tafsir:
## Calling the People of the Book to Embrace the Faith, Warning them Against Doing Otherwise

Allah commands the People of the Scriptures to believe in what He has sent down to His servant and Messenger, Muhammad , the Glorious Book that conforms to the good news that they already have about Muhammad . He also warns them,

مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهاً فَنَرُدَّهَا عَلَى أَدْبَـرِهَآ

(before We efface faces and turn them backwards) Al-\`Awfi said that Ibn \`Abbas said that \`effacing' here refers to blindness,

فَنَرُدَّهَا عَلَى أَدْبَـرِهَآ

(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. Similar was said by Qatadah and \`Atiyah Al-\`Awfi. This makes the punishment even more severe, and it is a parable that Allah 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 Allah's statement,

إِنَّا جَعَلْنَا فِى أَعْنـقِهِمْ أَغْلَـلاً فَهِىَ إِلَى الاٌّذْقَـنِ فَهُم مُّقْمَحُونَ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدّاً

(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 Allah gave for their deviation and hindrance from guidance.

## Ka\`b Al-Ahbar Embraces Islam Upon Hearing this Ayah \[4:47\]

It was reported that Ka\`b Al-Ahbar became Muslim when he heard this Ayah 4:47. Ibn Jarir recorded that \`Isa bin Al-Mughirah said: We were with Ibrahim 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-Madinah intending to visit Jerusalem, and \`Umar said to him, "Embrace Islam, O Ka\`b.' Ka\`b said, \`Do you not read in your Book,

مَثَلُ الَّذِينَ حُمِّلُواْ التَّوْرَاةَ

(The likeness of those who were entrusted with the Tawrah...) 62:5 until,

أَسْفَاراً

(Books) I am among those who were entrusted with the Tawrah.' \`Umar left him alone and Ka\`b went on to Hims (in Syria) and heard one of its inhabitants recite this Ayah while feeling sad,

يَـأَيُّهَآ الَّذِينَ أُوتُواْ الْكِتَـبَ ءَامِنُواْ بِمَا نَزَّلْنَا مُصَدِّقاً لِّمَا مَعَكُمْ مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهاً فَنَرُدَّهَا عَلَى أَدْبَـرِهَآ

(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 Islam, 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." Allah's statement,

أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَـبَ السَّبْتِ

(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. Allah changed these people into apes and swine, as we will come to know in the explanation of Surat Al-A\`raf (7). Allah's statement,

وَكَانَ أَمْرُ اللَّهِ مَفْعُولاً

(And the commandment of Allah is always executed.) means, when He commands something, then no one can dispute or resist His command.

## Allah Does not Forgive Shirk, Except After Repenting From it

Allah said that He,

لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ

(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,

وَيَغْفِرُ مَا دُونَ ذَلِكَ

(but He forgives except that) of sins,

لِمَن يَشَآءُ

(to whom He wills) of His servants. Imam Ahmad recorded that Abu Dharr said that the Messenger of Allah said,

«إِنَّ اللهَ يَقُولُ: يَا عَبْدِي مَا عَبَدْتَنِي وَرَجَوْتَنِي، فَإِنِّي غَافِرٌ لَكَ عَلى مَا كَانَ فِيكَ، يَا عَبْدِي إِنَّكَ إِنْ لَقِيتَنِي بِقُرَابِ الْأَرْضِ خَطِيئَةً مَا لَمْ تُشْرِكْ بِي، لَقِيتُكَ بِقُرَابِهَا مَغْفِرَة»

(Allah 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 Ahmad recorded this Hadith with this chain of narration. Imam Ahmad recorded that Abu Dharr said, "I came to the Messenger of Allah and he said,

«مَا مِنْ عَبْدٍ قَالَ: لَا إِلهَ إِلَّا اللهُ ثُمَّ مَاتَ عَلَى ذَلِكَ، إِلَّا دَخَلَ الْجَنَّة»

قلت:وإن زنى وإن سرق؟ قال:

«وَإِنْ زَنَى وَإِنْ سَرَق»

. قلت: وإن زنى وإن سرق؟ قال:

«وَإِنْ زَنَى وَإِنْ سَرَقَ ثَلَاثًا»

، ثم قال في الرابعة:

«عَلَى رَغْمِ أَنْفِ أَبِي ذَر»

("No servant proclaims,\`There is no deity worthy of worship except Allah,' 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.") Abu Dharr departed while pulling his Izar and saying, "Even if Abu Dharr's nose was put in the dust." Ever since that happened, Abu Dharr used to narrate the Hadith and then comment, "Even if Abu Dharr's nose was put in dust." The Two Sahihs recorded this Hadith Al-Bazzar recorded that Ibn \`Umar said, "We used to refrain from begging (Allah) for forgiveness for those who commit major sins until we heard our Prophet reciting,

إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ

(Verily, Allah 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 saying,

«أَخَّرْتُ شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي يَوْمَ الْقِيَامَة»

(I have reserved my intercession on the Day of Resurrection for those among my Ummah who commit major sins.)" Allah's statement,

وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْماً عَظِيماً

(and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.) is similar to His statement,

إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed.) In the Two Sahihs, it is recorded that Ibn Mas\`ud said, "I said, \`O Messenger of Allah! Which is the greatest sin' He said,

«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»

(To make a rival with Allah, while He Alone created you.)"


ayah_text: Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.

ayah_text_ar: إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا


ayah_text: Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, even as much as a thread inside a date seed.

ayah_text_ar: أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا

ayah_tafsir:
## Chastising and Cursing the Jews for Claiming Purity for Themselves and Believing in Jibt and Taghut

Al-Hasan and Qatadah said, "This Ayah,

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ

(Have you not seen those who claim sanctity for themselves) was revealed about the Jews and Christians when they said, \`We are Allah's children and His loved ones."' Ibn Zayd also said, "This Ayah was revealed concerning their statement,

نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ

(We are the children of Allah and His loved ones) and their statement,

لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُودًا أَوْ نَصَـرَى

(None shall enter Paradise unless he be a Jew or a Christian)." This is why Allah said,

بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ

(Nay, but Allah sanctifies whom He wills,) meaning, the decision in this matter is with Allah Alone, because He has perfect knowledge of the true reality and secrets of all things. Allah then said,

وَلاَ يُظْلَمُونَ فَتِيلاً

(And they will not be dealt with injustice even equal to the extent of a Fatil, ) meaning, He does no injustice with anyone's compensation in any part of his reward, even if it was the weight of a Fatil. Ibn \`Abbas, Mujahid, \`Ikrimah, \`Ata', Al-Hasan, Qatadah and others among the Salaf said that Fatil means, "The scalish thread in the long slit of the date-stone." Allah said,

انظُرْ كَيفَ يَفْتَرُونَ عَلَى اللَّهِ الكَذِبَ

(Look, how they invent a lie against Allah,) claiming purity for themselves, their claim that they are Allah's children and His loved ones, their statement;

لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُودًا أَوْ نَصَـرَى

(None shall enter Paradise unless he be a Jew or a Christian) their statement;

لَن تَمَسَّنَا النَّارُ إِلاَ أَيَّامًا مَّعْدُودَتٍ

(The Fire shall not touch us but for a number of days) and their reliance on the righteous deeds of their forefathers. Allah has decreed that the good actions of the fathers do not help the children, when He said,

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُم

(That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn). Allah then said,

وَكَفَى بِهِ إِثْماً مُّبِيناً

(and enough is that as a manifest sin. ) meaning, these lies and fabrications of theirs are sufficent. Allah's statement,

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيباً مِّنَ الْكِتَـبِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّـغُوتِ

(Have you not seen those who were given a portion of the Scripture They believe in Jibt and Taghut). Muhammad bin Ishaq said from Hassan bin Fa'id that \`Umar bin Al-Khattab said, "Jibt is sorcery and Taghut is the Shaytan." Abu Nasr Isma\`il bin Hammad Al-Jawhari, the renowned scholar, said in his book As-Sihah, "Al-Jibt means idol, soothsayer and sorcerer." Ibn Abi Hatim recorded that Jabir bin \`Abdullah was asked about Taghut, and he said, "They are soothsayers upon whom the devils descend." Mujahid said "Taghut is a devil in the shape of man, and they refer to him for judgment." Imam Malik said, "Taghut is every object that is worshipped instead of Allah, the Exalted and Most Honored."

## Disbelievers Are not Better Guided Than Believers

Allah said,

وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَـؤُلاءِ أَهْدَى مِنَ الَّذِينَ ءَامَنُواْ سَبِيلاً

(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 Allah's Book which is before them. Ibn Abi Hatim recorded that \`Ikrimah said, "Huyay bin Akhtab 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 Muhammad.' They said, \`Describe yourselves and describe Muhammad.' 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 Muhammad he is without male children, he severed our relations, and the thieves who rob pilgrims (the tribe of) Ghifar follow him. So who is better, we or him' They said, \`You are more righteous and better guided.' Thereafter, Allah sent down,

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا

(Have you not seen those who were given a portion)." This story was also reported from Ibn \`Abbas and several others among the Salaf. Allah's Curse on the Jews This Ayah 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 Ayah 4:51 to lure the disbelievers into supporting them, and they ultimately gathered their forces for the battle of Al-Ahzab, forcing the Prophet and his Companions to dig a defensive tunnel around Al-Madinah. But, Allah saved the Muslims from their evil,

وَرَدَّ اللَّهُ الَّذِينَ كَفَرُواْ بِغَيْظِهِمْ لَمْ يَنَالُواْ خَيْراً وَكَفَى اللَّهُ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللَّهُ قَوِيّاً عَزِيزاً

(And Allah drove back those who disbelieved in their rage, they gained no advantage (booty). Allah sufficed for the believers in the fighting. And Allah is Ever All-Strong, All-Mighty).


ayah_text: Look how they invent about Allah untruth, and sufficient is that as a manifest sin.

ayah_text_ar: ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا


ayah_text: Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"?

ayah_text_ar: أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَـٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّـٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَـٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا


ayah_text: Those are the ones whom Allah has cursed; and he whom Allah curses - never will you find for him a helper.

ayah_text_ar: أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ ۖ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا


ayah_text: Or have they a share of dominion? Then if that were so, they would not give the people even as much as the speck on a date seed.

ayah_text_ar: أَمْ لَهُمْ نَصِيبٌ مِّنَ ٱلْمُلْكِ فَإِذًا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا

ayah_tafsir:
## The Envy and Miserly Conduct of the Jews

Allah 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. Allah then described them as misers,

فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً

(Then in that case they would not give mankind even a Naqir.) Meaning, if they had a share in the sovereignty and dominion, they would not give anyone anything, especially Muhammad , even if it was the speck on the back of a date-stone, which is the meaning of Naqir according to Ibn \`Abbas and the majority of the scholars. This Ayah is similar to another of Allah's statements,

قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ

(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 Allah said,

وَكَانَ الإنْسَـنُ قَتُورًا

(And man is ever Qatur) meaning Bakhil (stingy). Allah then said,

أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ

(Or do they envy men for what Allah has given them of His Bounty) referring to their envy of the Prophet for the great prophethood that Allah entrusted him with. Their envy made them reject him, because he was an Arab and not from the Children of Israel. At-Tabarani recorded that Ibn \`Abbas said that,

أَمْ يَحْسُدُونَ النَّاسَ

(Or do they envy men) means, "We are the worthy people, rather than the rest of the people." Allah said,

فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَهِيمَ الْكِتَـبَ وَالْحِكْمَةَ وَءَاتَيْنَـهُمْ مُّلْكاً عَظِيماً

(Then, We have already given the family of Ibrahim the Book and Al-Hikmah, 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 Ibrahim and sent down the Books to them. These Prophets ruled the Jews with the prophetic tradition, and We made kings among them. Yet,

فَمِنْهُمْ مَّنْ ءَامَنَ بِهِ

(Of them were (some) who believed in it;) referring to Allah's favor and bounty (Prophets, Books, kingship),

وَمِنْهُمْ 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 Muhammad , especially since you are not from the Children of Israel Mujahid said,

فَمِنْهُمْ مَّنْ ءَامَنَ بِهِ

(Of them were (some) who believed in him,) "Muhammad ,

وَمِنْهُمْ مَّن صَدَّ عَنْهُ

(and of them were (some) who rejected him.)" Therefore, O Muhammad, 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 Allah threatened them,

وَكَفَى بِجَهَنَّمَ سَعِيراً

(and enough is Hell for burning (them).), meaning, the Fire is a just punishment for them because of their disbelief, rebellion and defiance of Allah's Books and Messengers.


ayah_text: Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom.

ayah_text_ar: أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۖ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَـٰهُم مُّلْكًا عَظِيمًا


ayah_text: And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze.

ayah_text_ar: فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا


ayah_text: Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.

ayah_text_ar: إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَـٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ ۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًا

ayah_tafsir:
## The Punishment of Those Who Disbelieve in Allah's Books and Messengers

Allah describes the torment in the Fire of Jahannam for those who disbelieve in His Ayat and hinder from the path of His Messengers. Allah said,

إِنَّ الَّذِينَ كَفَرُواْ بِـَايَـتِنَا

(Surely, those who disbelieved in Our Ayat ,) meaning, We will place them in the Fire which will encompass every part of their bodies. Allah then states that their punishment and torment are everlasting,

كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَـهُمْ جُلُوداً غَيْرَهَا لِيَذُوقُواْ الْعَذَابَ

(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." This was collected by Ibn Abi Hatim, who also recorded that Al-Hasan said,

كُلَّمَا نَضِجَتْ جُلُودُهُمْ

(As often as their skins are roasted through,) "Their skin will be roasted through, seventy thousand times every day." Husayn said; Fudayl added that Hisham said that Al-Hasan also said that,

كُلَّمَا نَضِجَتْ جُلُودُهُمْ

(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."

## The Wealth of the Righteous; Paradise and its Joy

Allah said,

وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ سَنُدْخِلُهُمْ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ خَـلِدِينَ فِيهَآ أَبَداً

(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. Allah said,

لَّهُمْ فِيهَآ أَزْوَجٌ مُّطَهَّرَةٌ

(Therein they shall have Azwajun Mutahharatun (purified mates),) free of menstruation, postnatal bleeding, filth, bad manners and shortcomings. Ibn \`Abbas said that the Ayah means, "They are purified of filth and foul things." Similar was said by \`Ata', Al-Hasan, Ad-Dahhak, An-Nakha\`i, Abu Salih, \`Atiyah, and As-Suddi. Mujahid said that they are, free of urine, menstruation, spit, mucous and pregnancies." Allah's statement,

وَنُدْخِلُهُمْ ظِـلاًّ ظَلِيلاً

(And We shall admit them to shades, wide and ever deepening (Paradise).) means, wide, extensive, pure and elegant shade. Ibn Jarir recorded that Abu Hurayrah said that the Prophet said,

«إِنَّ فِي الْجَنَّةِ لَشَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا: شَجَرَةَ الْخُلْد»

(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.)


ayah_text: But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade.

ayah_text_ar: وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدْخِلُهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًا ۖ لَّهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا


ayah_text: Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.

ayah_text_ar: ۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَـٰنَـٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا

ayah_tafsir:
## The Command to Return the Trusts to Whomever They Are Due

Allah commands that the trusts be returned to their rightful owners. Al-Hasan narrated that Samurah said that the Messenger of Allah said,

«أَدِّ الْأَمَانَةَ إِلى مَنِ ائْتَمَنَكَ، وَلَا تَخُنْ مَنْ خَانَك»

(Return the trust to those who entrusted you, and do not betray those who betrayed you.) Imam Ahmad and the collectors of Sunan recorded this Hadith. This command refers to all things that one is expected to look after, such as Allah's rights on His servants: praying, Zakah, 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. Allah 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 Sahih that the Messenger of Allah said,

«لَتُؤَدَّنَّ الْحُقُوقُ إِلى أَهْلِهَا حَتَّى يُقْتَصَّ لِلشَّاةِ الْجَمَّاءِ مِنَ الْقَرْنَاء»

(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.) Ibn Jarir recorded that Ibn Jurayj said about this Ayah, "It was revealed concerning \`Uthman bin Talhah from whom the Messenger of Allah took the key of the Ka\`bah and entered it on the Day of the victory of Makkah. When the Prophet went out, he was reciting this Ayah,

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الاحَمَـنَـتِ إِلَى أَهْلِهَا

(Verily, Allah commands that you should render back the trusts to those, to whom they are due). He then called \`Uthman and gave the key back to him." Ibn Jarir also narrated that \`Umar bin Al-Khattab said, "When the Messenger of Allah went out of the Ka\`bah, he was reciting this Ayah,

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الاحَمَـنَـتِ إِلَى أَهْلِهَا

(Verily, Allah 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 Ayah before that." It is popular that this is the reason behind revealing the Ayah (4:58). Yet, the application of the Ayah is general, and this is why Ibn \`Abbas and Muhammad bin Al-Hanafiyyah said, "This Ayah is for the righteous and wicked," meaning it is a command that encompasses everyone.

## The Order to Be Just

Allah said,

وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَن تَحْكُمُواْ بِالْعَدْلِ

(and that when you judge between men, you judge with justice.) commanding justice when judging between people. Muhammad bin Ka\`b, Zayd bin Aslam and Shahr bin Hawshab said; "This Ayah was revealed about those in authority", meaning those who judge between people. A Hadith states,

«إِنَّ اللهَ مَعَ الْحَاكِمِ مَا لَمْ يَجُرْ، فَإِذَا جَارَ وَكَلَهُ اللهُ إِلى نَفْسِه»

(Allah is with the judge as long as he does not commit injustice, for when he does, Allah will make him reliant on himself.) A statement goes, "One day of justice equals forty years of worship." Allah said,

إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ

(Verily, how excellent is the teaching which He (Allah) 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. Allah's statement,

إِنَّ اللَّهَ كَانَ سَمِيعاً بَصِيراً

(Truly, Allah is Ever All-Hearer, All-Seer.) means, He hears your statements and knows your actions.


ayah_text: O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best way and best in result.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

ayah_tafsir:
## The Necessity of Obeying the Rulers in Obedience to Allah

Al-Bukhari recorded that Ibn \`Abbas said that the Ayah,

أَطِيعُواْ اللَّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِى الاٌّمْرِ مِنْكُمْ

(Obey Allah and obey the Messenger, and those of you who are in authority.) "Was revealed about \`Abdullah bin Hudhafah bin Qays bin \`Adi, who the Messenger of Allah sent on a military expedition." This statement was collected by the Group, with the exception of Ibn Majah At-Tirmidhi said, "Hasan, Gharib". Imam Ahmad recorded that \`Ali said, "The Messenger of Allah sent a troop under the command of a man from Al-Ansar. When they left, he became angry with them for some reason and said to them, \`Has not the Messenger of Allah 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 Allah's Messenger. Therefore, do not rush until you go back to Allah's Messenger, and if he commands you to enter it, then enter it.' When they went back to Allah's Messenger , they told him what had happened, and the Messenger said,

«لَوْ دَخَلْتُمُوهَا مَا خَرَجْتُمْ مِنْهَا أَبَدًا، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»

(Had you entered it, you would never have departed from it. Obedience is only in righteousness.)" This Hadith is recorded in the Two Sahihs. Abu Dawud recorded that \`Abdullah bin \`Umar said that the Messenger of Allah said,

«السَّمْعُ وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ وَكَرِهَ، مَا لَمْ يُؤْمَرْ بِمَعْصِيَةٍ، فَإِذَا أُمِرَ بِمَعْصِيَةٍ فَلَا سَمْعَ وَلَا طَاعَة»

(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 Hadith is recorded in the Two Sahihs. \`Ubadah bin As-Samit said, "We gave our pledge to Allah'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 said,

«إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ فِيهِ مِنَ اللهِ بُرْهَان»

(Except when you witness clear Kufr about which you have clear proof from Allah.)" This Hadith is recorded in the Two Sahihs. Another Hadith narrated by Anas states that the Messenger of Allah said,

«اسْمَعُوا وَأَطِيعُوا، وَإِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌحَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَة»

(Hear and obey (your leaders), even if an Ethiopian slave whose head is like a raisin, is made your chief.) Al-Bukhari recorded this Hadith. Umm Al-Husayn said that she heard the Messenger of Allah giving a speech during the Farewell Hajj, in which he said;

«وَلَوِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌيَقُودُكُمْ بِكِتَابِ اللهِ، اسْمَعُوا لَهُ وَأَطِيعُوا»

(Even if a slave was appointed over you, and he rules you with Allah's Book, then listen to him and obey him.) Muslim recorded this Hadith. In another narration with Muslim, the Prophet said,

«عَبْدًا حَبَشِيًّا مَجْدُوعًا»

(Even if an Ethiopian slave, whose nose was mutilated...) In the Two Sahihs, it is recorded that Abu Hurayrah said that the Messenger of Allah said,

«مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ أَطَاعَ أَمِيرِي فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى أَمِيرِي فَقَدْ عَصَانِي»

(Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. Whoever obeys my commander, obeys me, and whoever disobeys my commander, disobeys me.) This is why Allah said,

أَطِيعُواْ اللَّهَ

(Obey Allah), adhere to His Book,

وَأَطِيعُواْ الرَّسُولَ

(and obey the Messenger), adhere to his Sunnah,

وَأُوْلِى الاٌّمْرِ مِنْكُمْ

(And those of you who are in authority) in the obedience to Allah which they command you, not what constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we mentioned in the authentic Hadith,

«إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوف»

(Obedience is only in righteousness.)

## The Necessity of Referring to the Qur'an and Sunnah for Judgment

Allah said,

فَإِن تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ

((And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger). Mujahid and several others among the Salaf said that the Ayah means, "(Refer) to the Book of Allah and the Sunnah of His Messenger." This is a command from Allah that whatever areas the people dispute about, whether major or minor areas of the religion, they are required to refer to the Qur'an and Sunnah for judgment concerning these disputes. In another Ayah, Allah said,

وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ

(And in whatsoever you differ, the decision thereof is with Allah). 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 Allah said, u

إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ

(if you believe in Allah and in the Last Day.) meaning, refer the disputes and conflicts that arise between you to the Book of Allah and the Sunnah of His Messenger for judgment. Allah's statement,

إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ

(if you believe in Allah 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 Allah or the Last Day. Allah said,

ذَلِكَ خَيْرٌ

(That is better) meaning, referring to the Book of Allah and the Sunnah of His Messenger for judgment in various disputes is better,

وَأَحْسَنُ تَأْوِيلاً

(and more suitable for final determination.) meaning, "Has a better end and destination," as As-Suddi and several others have stated while Mujahid said, "Carries a better reward."


ayah_text: Have you not seen those who claim to have believed in what was revealed to you, O Muhammad, and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray.

ayah_text_ar: أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّـٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَـٰنُ أَن يُضِلَّهُمْ ضَلَـٰلًۢا بَعِيدًا

ayah_tafsir:
## Referring to Other than the Qur'an and Sunnah for Judgment is Characteristic of Non-Muslims

Allah chastises those who claim to believe in what Allah has sent down to His Messenger and to the earlier Prophets, yet they refer to other than the Book of Allah and the Sunnah of His Messenger for judgment in various disputes. It was reported that the reason behind revealing this Ayah was that a man from the Ansar and a Jew had a dispute, and the Jew said, "Let us refer to Muhammad 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 Ayah was revealed about some hypocrites who pretended to be Muslims, yet they sought to refer to the judgment of Jahiliyyah. Other reasons were also reported behind the revelation of the Ayah. However, the Ayah has a general meaning, as it chastises all those who refrain from referring to the Qur'an and Sunnah for judgment and prefer the judgment of whatever they chose of falsehood, which befits the description of Taghut here. This is why Allah said,

يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّـغُوتِ

(and they wish to go for judgment to the Taghut) until the end of the Ayah. Allah's statement,

يَصُدُّونَ عَنكَ صُدُوداً

(turn away from you with aversion) means, they turn away from you in arrogance, just as Allah described the polytheists,

وَإِذَا قِيلَ لَهُمُ اتَّبِعُواْ مَآ أَنزَلَ اللَّهُ قَالُواْ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا

(When it is said to them: "Follow what Allah 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 Allah describes as,

إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا

(The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey.")

## Chastising the Hypocrites

Chastising the hypocrites, Allah said,

فَكَيْفَ إِذَآ أَصَـبَتْهُمْ مُّصِيبَةٌ 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.

ثُمَّ جَآءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَآ إِلاَّ إِحْسَاناً وَتَوْفِيقاً

(They come to you swearing by Allah, "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 for judgment, not that they believe in such alternative judgment, as they claim. Allah describes these people to us further in His statement,

فَتَرَى الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَـرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى

(And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear"), until,

فَيُصْبِحُواْ عَلَى مَآ أَسَرُّواْ فِى أَنفُسِهِمْ نَـدِمِينَ

(Then they will become regretful for what they have been keeping as a secret in themselves). At-Tabarani recorded that Ibn \`Abbas 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, Allah sent down,

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُواْ 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,

إِنْ أَرَدْنَآ إِلاَّ إِحْسَاناً وَتَوْفِيقاً

("We meant no more than goodwill and conciliation!") Allah then said,

أُولَـئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِى قُلُوبِهِمْ

(They (hypocrites) are those of whom Allah knows what is in their hearts;) These people are hypocrites, and Allah knows what is in their hearts and will punish them accordingly, for nothing escapes Allah's watch. Consequently, O Muhammad! Let Allah be sufficient for you in this regard, because He has perfect knowledge of their apparent and hidden affairs. This is why Allah said,

فَأَعْرِضْ عَنْهُمْ

(so turn aside from them (do not punish them)) meaning, do not punish them because of what is in their hearts.

وَعِظْهُمْ

(but admonish them) means, advise them against the hypocrisy and evil that reside in their hearts,

وَقُل لَّهُمْ فِى أَنفُسِهِمْ قَوْلاً بَلِيغاً

(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.


ayah_text: And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion.

ayah_text_ar: وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَـٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًا


ayah_text: So how will it be when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but good conduct and accommodation."

ayah_text_ar: فَكَيْفَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَـٰنًا وَتَوْفِيقًا


ayah_text: Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.

ayah_text_ar: أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا


ayah_text: And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, O Muhammad, and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.

ayah_text_ar: وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا

ayah_tafsir:
## The Necessity of Obeying the Messenger

Allah said,

وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ

(We sent no Messenger, but to be obeyed) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet. Allah's statement,

بِإِذُنِ اللَّهِ

(by Allah's leave) means, "None shall obey, except by My leave," according to Mujahid. This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience. In another Ayah, Allah said,

وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ

(And Allah 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. Allah's statement,

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ 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 , so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon. This is why Allah said,

لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً

(they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful).

## One Does not Become a Believer Unless He Refers to the Messengerfor Judgment and Submits to his Decisions

Allah said,

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ

(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly. Allah said,

ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً

(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-Bukhari recorded that \`Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah's Messenger said to Az-Zubayr,

«اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»

(O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.) The Ansari became angry and said, \`O Allah's Messenger! Is it because he is your cousin' On that, the face of Allah's Messenger changed color (because of anger) and said,

«اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»

(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, Allah's Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah's Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari. Az-Zubayr said, \`I think the following verse was revealed concerning that case,

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ

(But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)"' Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin \`Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , 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 As-Siddiq." They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet with our dispute and he issued a decision in my favor." Abu Bakr said, "Then the decision is that which the Messenger of Allah issued." The person who lost the dispute still rejected the decision and said, "Let us go to \`Umar bin Al-Khattab." When they went to \`Umar, the person who won the dispute said, "We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision." \`Umar bin Al-Khattab 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, Allah revealed,

فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ

(But no, by your Lord, they can have no faith).


ayah_text: But no, by your Lord, they will not truly believe until they make you, O Muhammad, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in full, willing submission.

ayah_text_ar: فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا


ayah_text: And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position for them in faith.

ayah_text_ar: وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَـٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا

ayah_tafsir:
## Most People Disobey What They Are Ordered

Allah 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. Allah has complete knowledge of what has not occured, and how it would be if and when it did occur. This is why Allah said,

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ

(And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones)) until the end of the Ayah. This is why Allah said,

وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ

(but if they had done what they were told,) meaning, if they do what they were commanded and refrain from what they were prohibited,

لَكَانَ خَيْراً لَّهُمْ

(it would have been better for them,) than disobeying the command and committing the prohibition,

وَأَشَدَّ تَثْبِيتاً

(and would have strengthened their conviction), stronger Tasdiq (conviction of faith), according to As-Suddi.

وَإِذاً لاّتَيْنَـهُمْ مِّن لَّدُنَّـآ

(And indeed We should then have bestowed upon them from Ladunna) from Us,

أَجْراً عَظِيماً

(A great reward), Paradise,

وَلَهَدَيْنَـهُمْ صِرَطاً مُّسْتَقِيماً

(And indeed We should have guided them to the straight way.) in this life and the Hereafter.

## Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Allah then said,

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقاً

(And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous. And how excellent these companions are!) Consequently, whosoever implements what Allah and His Messenger have commanded him and avoids what Allah and His Messenger have prohibited, then Allah will grant him a dwelling in the Residence of Honor. There, Allah 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. Allah then praised this company,

وَحَسُنَ أُولَـئِكَ رَفِيقاً

(And how excellent these companions are!) Al-Bukhari recorded that \`A'ishah said, "I heard the Messenger of Allah saying,

«مَا مِنْ نَبِيَ يَمْرَضُ إِلَّا خُيِّرَ بَيْنَ الدُّنْيَا وَالْآخِرَة»

(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,

مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ

(in the company of those on whom Allah has bestowed His grace, the Prophets, the true believers (Siddiqin), the martyrs and the righteous) I knew then that he was being given the choice." Muslim recorded this Hadith. This Hadith explains the meaning of another Hadith; the Prophet said before his death;

«اللَّهُمَّ (فِي) الرَّفِيقِ الْأَعْلَى»

(O Allah! In the Most High Company) three times, and he then died, may Allah's best blessings be upon him.

## The Reason Behind Revealing this Honorable Ayah

Ibn Jarir recorded that Sa\`id bin Jubayr said, "An Ansari man came to the Messenger of Allah while feeling sad. The Prophet said to him, \`Why do I see you sad' He said, \`O Allah's Prophet! I was contemplating about something.' The Prophet said, \`What is it' The Ansari 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 did not say anything, but later Jibril came down to him with this Ayah,

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ

(And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets), and the Prophet sent the good news to the Ansari man." This Hadith was narrated in Mursal form from Masruq, \`Ikrimah, \`Amir Ash-Sha\`bi, Qatadah and Ar-Rabi\` bin Anas. This is the version with the best chain of narrators. Abu Bakr bin Marduwyah recorded it with a different chain from \`A'ishah, who said; "A man came to the Prophet and said to him, \`O Messenger of Allah! 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 did not answer him until the Ayah,

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقاً

(And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah 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-Hafiz Abu \`Abdullah Al-Maqdisi in his book, Sifat Al-Jannah, he then commented, "I do not see problems with this chain." And Allah knows best. Muslim recorded that Rabi\`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 Allah! I ask that I be your companion in Paradise.' He said, \`Anything except that' I said, \`Only that.' He said,

«فَأَعِنِّي عَلى نَفْسِكَ بِكَثْرَةِ السُّجُود»

(Then help me (fulfill this wish) for you by performing many prostrations.)" Imam Ahmad recorded that \`Amr bin Murrah Al-Juhani said, "A man came to the Prophet and said, \`O Allah's Messenger! I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah, pray the five (daily prayers), give the Zakah due on my wealth and fast the month of Ramadan.' The Messenger of Allah said,

«مَـــنْ مَـــاتَ عَلى هَـــذَا كَانَ مَـــعَ النَّبِيِّيــنَ وَالصِّــدِّيقِينَ وَالشُّــهَدَاءِ يَـــــــــوْمَ الْقِيَـــــامَةِ،هَكَذا وَنَصَبَ أُصْبُعَيْهِ مَا لَمْ يَعُقَّ وَالِدَيْه»

(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.)" Only Ahmad recorded this Hadith. Greater news than this is in the authentic Hadith collected in the Sahih and Musnad compilations, in Mutawatir form, narrated by several Companions that the Messenger of Allah was asked about the person who loves a people, but his status is not close to theirs. The Messenger said,

«الْمَرْءُ مَعَ مَنْ أَحَب»

(One is with those whom he loves.) Anas commented, "Muslims were never happier than with this Hadith." In another narration, Anas said, "I love the Messenger of Allah, Abu Bakr and \`Umar, and I hope that Allah will resurrect me with them, even though I did not perform actions similar to theirs." Allah said,

ذلِكَ الْفَضْلُ مِنَ اللَّهِ

(Such is the bounty from Allah) meaning, from Allah by His mercy, for it is He who made them suitable for this, not their good deeds.

وَكَفَى بِاللَّهِ عَلِيماً

(and Allah is sufficient as All-Knower), He knows those who deserve guidance and success.


ayah_text: And then We would have given them from Us a great reward.

ayah_text_ar: وَإِذًا لَّـَٔاتَيْنَـٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًا


ayah_text: And We would have guided them to a straight path.

ayah_text_ar: وَلَهَدَيْنَـٰهُمْ صِرَٰطًا مُّسْتَقِيمًا


ayah_text: And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.

ayah_text_ar: وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَـٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّـٰلِحِينَ ۚ وَحَسُنَ أُو۟لَـٰٓئِكَ رَفِيقًا


ayah_text: That is the bounty from Allah, and sufficient is Allah as Knower.

ayah_text_ar: ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًا


ayah_text: O you who have believed, take your precaution and either go forth in companies or go forth all together.

ayah_text_ar: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًا

ayah_tafsir:
## The Necessity of Taking Necessary Precautions Against the Enemy

Allah 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.

ثُبَاتٍ

(in parties) means, group after group, party after party, and expedition after expedition. \`Ali bin Talhah reported that Ibn \`Abbas said that,

فَانفِرُواْ ثُبَاتٍ

(and either go forth in parties) means, "In groups, expedition after expedition,

أَوِ انْفِرُواْ جَمِيعاً

(or go forth all together), means, all of you." Similar was reported from Mujahid, \`Ikrimah, As-Suddi, Qatadah, Ad-Dahhak, \`Ata' Al-Khurrasani, Muqatil bin Hayyan and Khusayf Al-Jazari.

## Refraining from Joining Jihad is a Sign of Hypocrites

Allah said,

وَإِنَّ مِنْكُمْ لَمَن لَّيُبَطِّئَنَّ

(There is certainly among you he who would linger behind.) Mujahid and others said that this Ayah was revealed about the hypocrites. Muqatil bin Hayyan said that,

لَّيُبَطِّئَنَّ

(linger behind) means, stays behind and does not join Jihad. It is also possible that this person himself lingers behind, while luring others away from joining Jihad. For instance, \`Abdullah bin Ubayy bin Salul, may Allah curse him, used to linger behind and lure other people to do the same and refrain from joining Jihad, as Ibn Jurayj and Ibn Jarir stated. This is why Allah said about the hypocrite, that when he lingers behind from Jihad, then:

فَإِنْ أَصَـبَتْكُمْ مُّصِيبَةٌ

(If a misfortune befalls you) death, martyrdom, or - by Allah's wisdom - being defeated by the enemy,

قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَىَّ إِذْ لَمْ أَكُنْ مَّعَهُمْ شَهِيداً

(he says, "Indeed Allah 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 Allah's favors on him, unaware of the reward that he might have gained from enduring war or martyrdom, if he was killed.

وَلَئِنْ أَصَـبَكُمْ فَضْلٌ مِنَ الله

(But if a bounty comes to you from Allah) such as victory, triumph and booty,

لَيَقُولَنَّ كَأَن لَّمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ 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,

يلَيتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً

("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 Jihad

Allah then said,

فَلْيُقَاتِلْ

(So fight) the believer with an aversion (to fighting),

فِى سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَوةَ الدُّنْيَا بِالاٌّخِرَةِ

(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. Allah then said;

وَمَن يُقَـتِلْ فِى سَبِيلِ اللَّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً

(And whoever fights in the cause of Allah, and is killed or gets victory, We shall bestow on him a great reward.) meaning, whoever fights in the cause of Allah, whether he was killed or triumphant, he will earn an immense compensation and a great reward with Allah. The Two Sahihs recorded,

«وَتَكَفَّلَ اللهُ لِلْمُجَاهِدِ فِي سَبِيلِهِ، إِنْ تَوَفَّاهُ أَنْ يُدْخِلَهُ الْجَنَّةَ، أَوْ يَرْجِعَهُ إِلى مَسْكَنِهِ الَّذِي خَرَجَ مِنْهُ، بِمَا نَالَ مِنْ أَجْرٍ أَوْ غَنِيمَة»

(Allah has guaranteed the Mujahid 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.)


ayah_text: And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allah has favored me in that I was not present with them."

ayah_text_ar: وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَـٰبَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا


ayah_text: But if bounty comes to you from Allah, he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment."

ayah_text_ar: وَلَئِنْ أَصَـٰبَكُمْ فَضْلٌ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌ يَـٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا


ayah_text: So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward.

ayah_text_ar: ۞ فَلْيُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ ۚ وَمَن يُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا


ayah_text: And what is the matter with you that you fight not in the cause of Allah and for the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?"

ayah_text_ar: وَمَا لَكُمْ لَا تُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

ayah_tafsir:
## Encouraging Jihad to Defend the Oppressed

Allah encouraged His believing servants to perform Jihad 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 Allah said,

الَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ

(whose cry is: "Our Lord! Rescue us from this town), referring to Makkah. In a similar Ayah, Allah said,

وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ

(And many a town, stronger than your town which has driven you out) Allah then describes this town,

الظَّـلِمِ أَهْلُهَا وَاجْعَلْ لَّنَا مِن لَّدُنْكَ وَلِيّاً وَاجْعَلْ لَّنَا مِن لَّدُنْكَ نَصِيراً

(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-Bukhari recorded that Ibn \`Abbas said, "I and my mother were from the oppressed (in Makkah)." Allah then said,

الَّذِينَ ءَامَنُواْ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ وَالَّذِينَ كَفَرُواْ يُقَـتِلُونَ فِى سَبِيلِ الطَّـغُوتِ

(Those who believe, fight in the cause of Allah, and those who disbelieve, fight in the cause of the Taghut. ) Therefore, the believers fight in obedience to Allah and to gain His pleasure, while the disbelievers fight in obedience to Shaytan. Allah then encourages the believers to fight His enemies,

فَقَـتِلُواْ أَوْلِيَاءَ الشَّيْطَـنِ إِنَّ كَيْدَ الشَّيْطَـنِ كَانَ ضَعِيفاً

(So fight against the friends of Shaytan; ever feeble indeed is the plot of Shaytan).

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلَوةَ وَءَاتُواْ الزَّكَوةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً \- أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ فَمَا لِهَـؤُلاءِ الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثاً


ayah_text: Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak.

ayah_text_ar: ٱلَّذِينَ ءَامَنُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱلطَّـٰغُوتِ فَقَـٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَـٰنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَـٰنِ كَانَ ضَعِيفًا


ayah_text: Have you not seen those who were told, "Restrain your hands from fighting and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with even greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed it for us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, even as much as a thread inside a date seed."

ayah_text_ar: 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 مَتَـٰعُ ٱلدُّنْيَا قَلِيلٌ وَٱلْـَٔاخِرَةُ خَيْرٌ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا

ayah_tafsir:
## The Wish that the Order for Jihad be Delayed

In the beginning of Islam, 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-Madinah, and had strength, power and support, Jihad 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.

وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى 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 Jihad was delayed until a later time, because it means bloodshed, orphans and widows. In a similar Ayah, Allah said,

وَيَقُولُ الَّذِينَ ءَامَنُواْ لَوْلاَ نُزِّلَتْ سُورَةٌ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا الْقِتَالُ

(Those who believe say: "Why is not a Surah sent down (for us) But when a decisive is sent down, and fighting is mentioned). Ibn Abi Hatim recorded that Ibn \`Abbas said that \`Abdur-Rahman bin \`Awf and several of his companions came to the Prophet while in Makkah and said, "O Allah's Prophet! We were mighty when we were pagans, but when we embraced the faith, we became weak." The Prophet said,

«إِنِّي أُمِرْتُ بِالْعَفْوِ فَلَا تُقَاتِلُوا الْقَوْم»

(I was commanded to pardon the people, so do not fight them.) When Allah transferred the Prophet to Al-Madinah, He commanded him to fight (the idolators), but they (some Muslims) held back. So, Allah revealed the Ayah;

أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ

(Have you not seen those who were told to hold back their hands) This Hadith was collected by An-Nasa'i and Al-Hakim. Allah's statement,

قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى

(Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah,) means, the destination of the one who with Taqwa is better for him than this life.

وَلاَ تُظْلَمُونَ فَتِيلاً

(and you shall not be dealt with unjustly even equal to the Fatil.) 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 Jihad.

## There is No Escaping Death

Allah said,

أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ 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. Allah said,

كُلُّ مَنْ عَلَيْهَا فَانٍ

(Whatsooever is on it (the earth) will perish),

كُلُّ نَفْسٍ ذَآئِقَةُ الْمَوْتِ

(Everyone shall taste death), and,

وَمَا جَعَلْنَا لِبَشَرٍ مِّن قَبْلِكَ الْخُلْدَ

(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 Jihad or not. Everyone has an appointed time, and a limited term of life. In the illness that preceded his death, Khalid bin Al-Walid 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." Allah's statement,

وَلَوْ 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 !

Allah said,

وَإِن تُصِبْهُمْ حَسَنَةٌ

(And if some good reaches them) meaning, fertile years and provision of fruits, produce, children, etc., as said by Ibn \`Abbas, Abu Al-\`Aliyah and As-Suddi.

يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ

(they say, "This is from Allah," 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-\`Aliyah and As-Suddi stated.

يَقُولُواْ هَـذِهِ مِنْ عِندِكَ

(they say, "This is from you,") meaning, because of you and because we followed you and embraced your religion. Allah said about the people of Fir\`awn,

فَإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ

(But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him.) Allah said,

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ

(And among mankind is he who worships Allah as it were upon the edge (i. e. in doubt)). The same is the statement uttered by the hypocrites, who embraced Islam outwardly, but disliked it inwardly. This is why when a calamity befell them, they attributed it to following the Prophet . Consequently, Allah revealed,

قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ

Say: All things are from Allah, Allah's statement that all things are from Him means, everything occurs by the decision and decree of Allah, and His decision shall come to pass for both the righteous and the wicked, the faithful and the disbelievers. Allah then said while addressing His Messenger , but refering to mankind in general,

مَّآ أَصَـبَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ

(Whatever of good reaches you, is from Allah,) meaning, of Allah's bounty, favor, kindness and mercy.

وَمَآ أَصَـبَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ

(But whatever of evil befalls you, is from yourself.), meaning because of you and due to your actions. Similarly, Allah said,

وَمَآ أَصَـبَكُمْ مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُواْ عَن كَثِيرٍ

(And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.) As-Suddi, Al-Hasan Al-Basri, Ibn Jurayj and Ibn Zayd said that,

فَمِن نَّفْسِكَ

(from yourself) means, because of your errors. Qatadah said that,

فَمِن نَّفْسِكَ

(From yourself) means, as punishment for you, O son of Adam, because of your sins. Allah said,

وَأَرْسَلْنَـكَ لِلنَّاسِ رَسُولاً

(And We have sent you as a Messenger to mankind,) so that you convey to them Allah's commandments, what He likes and is pleased with, and what He dislikes and refuses.

وَكَفَى بِاللَّهِ شَهِيداً

(and Allah 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.


ayah_text: Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All things are from Allah." So what is the matter with those people that they can hardly understand any statement?

ayah_text_ar: أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا


ayah_text: What comes to you of good is from Allah, but what comes to you of evil, O man, is from yourself. And We have sent you, O Muhammad, to the people as a messenger, and sufficient is Allah as Witness.

ayah_text_ar: مَّآ أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَـٰكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا


ayah_text: He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian.

ayah_text_ar: مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ حَفِيظًا

ayah_tafsir:
## Obeying the Messenger is Obeying Allah

Allah states that whoever obeys His servant and Messenger, Muhammad , obeys Allah; and whoever disobeys him, disobeys Allah. Verily, whatever the Messenger utters is not of his own desire, but a revelation inspired to him. Ibn Abi Hatim recorded that Abu Hurayrah said that the Messenger of Allah said,

«مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللهَ، وَمَنْ أَطَاعَ الْأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ عَصَى الْأَمِيرَ فَقَدْ عَصَانِي»

(Whoever obeys me, obeys Allah; and whoever disobeys me, disobeys Allah. Whoever obeys the Amir (leader, ruler), obeys me; and whoever disobeys the Amir, disobeys me.) This Hadith was recorded in the Two Sahihs. Allah's statement,

وَمَن تَوَلَّى فَمَآ أَرْسَلْنَـكَ عَلَيْهِمْ حَفِيظاً

(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 Hadith states,

«مَنْ يُطِعِ اللهَ وَرَسُولَهُ فَقَدْ رَشَدَ، وَمَنْ يَعْصِ اللهَ وَرَسُولَهُ فَإِنَّهُ لَا يَضُرُّ إِلَّا نَفْسَه»

(Whoever obeys Allah and His Messenger, will acquire guidance; and whoever disobeys Allah and His Messenger, will only harm himself.)

## The Foolishness of the Hypocrites

Allah said,

وَيَقُولُونَ طَاعَةٌ

(They say: "We are obedient,"). Allah states that the hypocrites pretend to be loyal and obedient.

فَإِذَا بَرَزُواْ مِنْ عِندِكَ

(but when they leave you), meaning, when they depart and are no longer with you,

بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِى 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. Allah said,

وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ

(But Allah 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 Allah, stating that He knows what the hypocrites try to hide, their plotting in the night to defy the Messenger and oppose him, even though they pretend to be loyal and obedient to him. Allah will certainly punish them for this conduct. In a similar Ayah, Allah said,

وَيِقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا

(They (hypocrites) say: "We have believed in Allah and in the Messenger, and we obey,") until the end of the Ayah. Allah's statement,

فَأَعْرِضْ 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.

وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلاً

(and put your trust in Allah. And Allah 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.

أَفَلاَ يَتَدَبَّرُونَ الْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَـفاً كَثِيراً


ayah_text: And they say, "We pledge obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah. And sufficient is Allah as Disposer of affairs.

ayah_text_ar: وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ ۖ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا