Verses 105–126

Chapter 4: Al-Nisāʾ (The Women) · Printed edition: Volume 9, pp. 81–117

Ponder on these verses and you will realize that all are revealed in one context. They exhort one to adhere to justice in judgement and admonish a judge not to incline towards wrong-doers in his decision, as it would be an injustice to the rightful party.

This is done by pointing to some incidents which had happened at the time of their revelation; then they discuss relevant religious realities, telling the Muslims to adhere and abide to them; in this process, they remind the believers that religion is a reality, not only a name; what is important is putting it into practice, not just calling oneself a Muslim.

Obviously, it was that incident to which the Qur’anic words refer: And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. It clearly shows that there was some such crime which could be attributed to someone else, like theft, murder, plunder or damage, etc., and there was a possibility that the perpetrators would try to mislead the Prophet in his judgement, but the verses assure the Prophet that God was there to protect him.

Apparently, it was the same incident to which the preceding verses refer, as it is clear from the words: and be not an advocate on behalf of the treacherous… They hide themselves from men… Behold! you are they who plead for them in this world’s life. Treachery and perfidy is obviously used for breach of trust, when one embezzles or meddles with something given to him in trust; but the context of the words, surely Allah does not love him who is treacherous, sinful. They hide themselves from men… shows (as will be explained later) that they refer to treachery concerning theft, etc. It is because all the believers are like one soul, and all are responsible to look after a property belonging to one of them—they have to guard it and keep it secure; in this background, if one embezzles or steals it, it is tantamount to being unfaithful to one’s own self.

Meditation on the verses shows that probably someone had committed the theft, the matter was brought to the Prophet’s notice, but the thief accused someone else who had nothing to do with the crime, then the relatives of the thief urged the Prophet to give judgement in their favor against the innocent one; but these verses were revealed and God exonerated the accused from their false allegation.

Thus, the verses squarely fit the event narrated concerning their revelation when Abū Tuʾmah b. al-Ubayriq had committed the theft, although, as we have repeatedly said, the traditions giving the reasons of revelation, most of the times, are mere attempts to fit the narrated stories on pertinent verses.

The verses prove authoritativeness of the Prophet’s judgement, and his sinlessness as well as some other realities which, God willing, will be explained later.

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُنْ لِلْخَائِنِينَ خَصِيمًا ١٠٥

(4:105) Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has shown you; and be not an advocate on behalf of the treacherous.

Judging between people, apparently, means hearing the cases of their disputes and contentions—the matters dealt by judiciary—and removing their discord through the judgement. This verse says that judging between people was the main objective for which the Book was revealed. This theme squares with the verse , which says: Mankind was but one people; so Allah sent the prophets as bearers of good tidings and as warners, and He sent down with them the book with the truth, so that it might judge between the people in that in which they had differed…

The verse under discussion, Surely We have revealed the Book to you…, in its particularity is like the other, Mankind was but one people…, in its generality; and it further shows that the right to judge was given to the Messenger of God and that his opinion and view had been stamped with divine authority. Arriving at a judgement, after looking into often conflicting arguments of the parties concerned, invariably compels a judge to exercise his mental power and form an opinion based on his knowledge of abstract laws and regulations governing the issues at hand. It is one thing to have the knowledge of the laws of jurisprudence and the rights of various people, and quite another to arrive at a definite decision as to which rule is applicable to a particular issue. It all leads us to believe that the word, arāka (translated here as “has shown you”) in the clause, “that you may judge between the people by means of that which God has shown you”, actually means creation of opinion in his mind and leading him to correct decision, rather than teaching him abstract laws and general rules.

The verse in this context means: Surely God has revealed the Book to you and taught you its laws and regulations; and then has allowed you to exercise your opinion which He has created in you in order that you may judge between the people and thus dispel their strife and dispute.

…and be not an advocate on behalf of the treacherous: The sentence is in conjunction with the preceding one, which, although a declarative one, has the sense of an imperative; the meaning thus will be as follows: Judge between them and do not be an advocate of the treacherous. al-Khasīm (advocate) is the one who speaks in favor of a claim, etc. The sentence orders the Prophet not to defend the treacherous and dishonest ones, as it would result in nullification of the right of the rightful claimants.

The order to judge between them is unrestricted and general; therefore the second order (which is in conjunction with it) gives the connotation that treachery and dishonesty too refers to general transgression against the others’ rights, that it is not restricted to breach of trust only. (Of course, sometimes a particular clause may be placed in conjunction with a general one because of some special reasons, but there is no such reason here at all. We shall further explain it later on.)

وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا ١٠٦

(4:106) And ask forgiveness of Allah; surely Allah is forgiving, Merciful.

The literal meaning of al-istighfār is to want to hide, although here it has been as usual translated as asking forgiveness. However, in this context it has been used in the literal meaning; and apparently it tells the Prophet to ask God to keep in him under cover the natural human tendency of inclining towards desire or violation of others’ rights. It has repeatedly been explained that al-ʾafw and al-maghfirah are used in the divine speech for various connotations, all of which may be combined under the heading “moving away somehow from truth or justice”.

The meaning, therefore, is as follows: Do not be advocate of the treacherous, nor be inclined to them; ask God to help you in this endeavour, and protect you from defending their treachery and keep you free from coming under the influence of desire. This meaning is clearly understood when we look at a later verse which says: And were it not for Allah’s grace upon you and His mercy, a party of them had certainly designed to mislead you and they do not mislead but their own souls, and they shall not harm you in any way. It clearly says that they cannot harm the Prophet even if they tried their utmost to arouse his feelings in order that he might opt for injustice and neglect the justice. They can never succeed in this endeavour, because the Prophet was under divine protection from such harmful influence, and God was guarding him [in his words and actions]; he did not commit injustice in his judgements, and was not liable to partiality; nor did he follow his desires. It would certainly be a gross injustice and a reprehensible misdeed if one was to differentiate, when sitting for judgement, between strong and weak, friend and foe, believer and unbeliever, near and far. In this context, the Prophet was ordered to “ask forgiveness” not because he had committed any sin which could have brought evil consequences, nor does it show that he was about to do any such improper thing. It only says that the Prophet should ask God to give him power to subjugate his desires; and undoubtedly he was always in need of such divine protection and was never independent of God, although he was maʾsũm (protected, sinless); and God does what He wills.

This ‘protection’ covers all that comes under the headings of obedience and disobedience, all actions for which one may be praised or blamed. But it does not cover actual happenings. In other words, the verses show that the Prophet was protected from following his desires and inclining towards falsity. But they do not prove whatever judgement a judge gives, based of the rules and regulations enacted for judicial procedures (e.g., the claimant’s responsibility is to bring the proof, and the defendant has only to deny on oath) invariably always agree with reality and truth, or that this procedure always gives victory to the rightful person and brings defeat to the wrongful party. Nor do the laid down rules always lead to truth and justice. These procedures and regulation are meant to distinguish between truth and falsity in most of the cases, but not always; and what applies to majority of the cases only, cannot be deemed to apply to all cases.

It becomes clear from the aforesaid explanations where an exegete has gone wrong. He says that the Prophet was ordered to ask forgiveness of God, because he had intended to defend and protect that treacherous man (mentioned in the verse), as that man’s people had requested the Prophet to be his advocate against a Jew. But this exegesis is wrong, because that putative intention would show that he had come under their reprehensible influence, while God says that they could not influence him in any harmful manner.

وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا ١٠٧

(4:1o7) And do not plead on behalf of those who act unfaithfully to their souls; surely Allah does not love him who is treacherous, sinful.

It is said that unfaithful action has been linked to “their souls” because in the end its evil consequences turn back to the souls. Alternatively, it may count every sin as a treachery against one’s own soul, as it has been counted as an injustice against it. Also God says: Allah knew that you were acting unfaithfully towards your souls ().

If we look at this verse in conjunction with other Qur’anic realities that all the believers are like one soul, and one’s property in a way belongs to the whole group inasmuch as all are responsible to guard and protect it against loss and waste, then possibly it may be inferred from this verses that a believer usurping or stealing another’s property, in fact, acts unfaithfully towards his own soul, his own self.

The divine words: surely Allah does not love him who is treacherous, sinful, shows that those transgressors persistently indulged in their treachery. It is further emphasized by the word, athīmā which, being an adjective with force of a noun, shows that they were deep-dyed in sins. Even the clause, “act unfaithfully to their souls”, alludes to their continued faithlessness; the same is the implication of the adjective, ‘treacherous’, which has been used [in ], rather than the phrase, “those who act unfaithfully”. (The latter has been used in where it says: so indeed they acted unfaithfully towards Allah before, but He gave [you] mastery over them.)

It appears from these associations among others that the verse, in context of the reason of its revelation, means as follows: Do not be an advocate on behalf of these people and do not defend them, because they are persistent in their treachery, deep-dyed in unfaithfulness, submerged in sins and transgressions; but God does not love treacherous and sinful persons. This connotation supports the stories that the verses were revealed about Abū Tuʾmah b. al-Ubayriq, as will be seen in Traditions.

Apart from that story, the verse gives the following guidance: While sitting for judgement, do not support those who persistently indulge in treachery and deceit; because God does not like treacherous and sinful people. As He dislikes big treacheries, He also dislikes small ones. If it was possible for God to like small treachery, it would have been possible to like big ones too. As it is, God forbids to defend and support small treachery as He forbids supporting big treachery. Of course, if one acted unfaithfully in one case, and later lodged a case about another matter in which he was on the right, then the verse does not forbid to defend him, and such advocacy and support is not covered by the sentence: and be not an advocate on behalf of the treacherous.

يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا ١٠٨

(4:108) They hide themselves from men and do not hide themselves from Allah, and He is with them when they meditate by night words which please Him not, and Allah encompasses what they do.

This is one more indication that the verses 105 to 126 were revealed in one context regarding a particularly event and that is the one alluded to in the verse: And whoever commits a fault or a sin, then accuses of it one innocent… (). Obviously, hiding can only be tried for deeds like theft, etc., blame for which could be laid at the other’s door. It shows that the event mentioned in the verse under discussion and the preceding one is the same which is described in .

No one can hide oneself from God, because nothing in the earth or in the heavens is hidden from Him. Consequently, its opposite, that is, not hiding from God, too is a compulsory thing, beyond the orbit of man’s power. As such one cannot be blamed or shamed for it as the verse seems to imply. However, “hiding himself” here is apparently an indirect allusion to “feeling shy”. That is why the clause, “and [they] do not hide themselves from God”, is followed by the clause, “and He is with them when they meditate by night words which please Him not”. It exposes their conspiracy which they hatched at night in order that they could deny before the people any involvement in it, and during which they talked what was not pleasing to God. Then the verse goes on to declare, “and God encompasses what they do”. It shows that God encompasses them in all conditions, including the time when they committed the crime. These two provisos describe a general condition after the specific restriction; and actually give at first a particular reason why they cannot hide from God, and then describe a general reason.

هَا أَنْتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا ١٠٩

(4:109) Behold! You are they who Fplead for them in this world’s life, but who will plead for them with Allah on the Resurrection Day, or who shall be their protector?

The question shows futility of people’s pleading for the treacherous ones; such pleading, even if of any use, may help them only in this life, which has no value in the eyes of God. But who will plead for them or argue on their behalf in the life hereafter, which is particularly honored in God’s presence, and where they will really need some advocate to support their cause? There will be no one then to look after their affairs or to explain away their misdeeds.

وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًارَحِيمًا١١٠

(4:110) And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, He shall find Allah Forgiving, Merciful

It is an exhortation to those treacherous persons to return to their Lord and ask His forgiveness. This placing of evil and injustices as two alternatives and ascending from evil to injustice may reflect on the fact that evil is done to others while injustice is ascribed to one’s own soul. Or it may be because evil is less serious than injustice—not unlike a small sin vis-à-vis a great sin. And God knows better.

This and the following two verses all together throw light on the same theme, that is, description of the sin resulting from a man’s action; and each in its turn looks at a particular aspect of the sin:

This (first) verse explains that when a man commits a sin, it is his own soul which is held responsible for it and it is recorded in his scrolls of deed. However, he still has been given an opportunity to return to God and beseech Him for forgiveness. If he does so, he will find God Forgiving, Merciful.

The next verse reminds man that the sin he commits affects his own soul; and it cannot be transferred to another person, by means of false accusation, etc.

The third verse explains that if, after committing a fault or sin, he accuses an innocent person for it, that accusation will be a new sin or crime, over and above the original one.

وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًاحَكِيمًا١١١

(4:111) And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise.

As explained above, this verse is connected with the next one, and as such is a sort of preamble to it. The clause, “he only commits it against his own soul”, focuses the responsibility on the perpetrator, and admonishes those who, after committing a crime, try to put the blame on the others. The meaning therefore is as follows: Whoever commits a crime, he does so against his own soul, and it is not written in someone else’s account; it is he who has done it, not the other man, even if he accuses that man of it, and even if that another man had undertaken to carry that load on his shoulders. God is Knowing, He knows that the sin was done by this sinner, and not by that accused man; and He is Wise, He does not hold responsible for a sin except that actual sinner, and does not put the burden of a crime except on the actual criminal. God says:… for it is (the benefit of) what it has earned, and upon it (the evil of) what it has wrought… ();… and no bearer of burden shall bear the burden of another… (); And those who disbelieve say to those who believe: “Follow our path and we will bear your wrongs.” And never shall they be the bearer of any of their wrongs; most surely they are liars ().

وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا ١١٢

(4:112) And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin.

al-Rāghib says in Mufradātu al-Qur’an : “When one wants to do one thing and inadvertently does another, it is said, he did a mistake; and if it happens as he had intended, it is said, he has found [his target]. Also if he does something not good, or intends to do something unworthy, he is said to have done a mistake. That is why they say in Arabic: ‘He found (that is, did) the mistake [which he wanted to do]; he missed the right [which he wanted to do]; he found the right; he missed the error or mistake.’ Thus the word is used for opposite meanings, and one must ponder before deciding its intended connotation.”

Again he says: “al-Khatīʾah (mistake, fault) and al-Sayyiʾah (evil, sin) have nearly similar connotations. But al-khatīah is mostly used when the result that appeared was not the one actually intended; for example, one fires at a wild animal and kills a man, or drinks liquor and commits a crime while intoxicated. Now, the cause of that effect can be either lawful or unlawful. If the cause was unlawful, like drinking liquor, the resulting effect or crime cannot be pardoned; however if it was lawful, like firing at a wild animal, [it might be dealt with leniently]. God says: there is no blame on you concerning that in which you made a mistake, but (concerning) that your hearts do purposely (blame may rest on you) []; and He has said [in the verse under discussion]: And whoever commits a fault or a sin. Therefore, al-khatīah (fault), here means that mistake which just happened inadvertently.”

I think that the word, al-khatīah, is an adjective which, because of frequent use, does not need any noun. In this respect it is similar to al-musībah (misfortune), al-raziyyah (tragedy) and al-Salīqah (inborn disposition) inasmuch as all these are adjectives but are used as nouns. The paradigm (faʾīl) shows the stocking up and permanency of the root-word; thus al-khatīah is an action in which al-khatāʾ (mistake) is permanently settled down; while al-khatāʾ refers to an unintended mistake like manslaughter. This was the original meaning. Then it was extended to include those actions which a man would not do if he had not lost his natural uprightness. This extended meaning covers every disobedience and its effect. Thus al-khatīah is that action or its effect which was done inadvertently (and it will not be called a disobedience) or which one should not have intended (and it will be counted as a disobedience or its effect).

God has ascribed al-khatīah (fault) in this verse to al-kasb (earning; translated here as ‘commits’). Therefore, it must mean the fault which is a disobedience. As such, it means the fault done intentionally; although it was an action which a right-minded man should not have intended.

It was explained under the verse 2:219: (Say: “In both of them is a great sin”) that sin is an action whose evil consequences deprive man of many good and virtues, e.g., drinking liquor, gambling, stealing—the evils which prevent man from acquiring this life’s good, and degrade him in the society to such an extent that people do not place any trust in him and do not believe him.

The verse under discussion mentions fault and sin as alternatives and ascribes both to ‘earning’, that is, wilful action (And whoever commits a fault or a sin). Clearly both have been used in their particular meanings. Thus the meaning will be as follows: Whoever commits a fault whose effect is perpetual (like, unlawful murder or theft) and then puts its blame on an innocent man, then certainly he has burdened himself with a fresh calumny and another clear sin.

The word al-ramiyy (translated here as ‘accuses’) literally means shooting an arrow; and the liability of the sin of calumny is described as being burdened with it. The two together present a fine metaphor: The false accuser shoots the arrow at the innocent victim and kills him; and this crime burdens him with a load which he cannot throw away and which prevents him from every good throughout his life.

From the preceding explanations, it may easily be understood why in these verses disobedience has been variously named sin, fault and evil, or injustice, treachery and misleading. Each word perfectly fits the context where it is placed.

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ ۚ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا ١١٣

(4:113) And were it not for Allah’s grace upon you and His mercy, a party of them had certainly designed to mislead you and they do not mislead but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great.

The context shows that this design of theirs to mislead the Prophet refers to their attempts to urge him to defend and support those whom God has named in the beginning as “the treacherous”. Obviously this group is the same whom God has addressed in these words: Behold! you are they who plead for them in this world’s life… This fits on the people of Abū Tuʾmah, as will be described later.

…and they do not mislead but their own souls and they shall not harm you in any way…: The two sentences taken together clearly show that their attempt to mislead the Prophet, harms their own souls only; it does not affect him in any way. They have mislead themselves through their evil designs; it is nothing but a sin and every sin is delusion.

This expression also has another connotation, given in the exegesis of chapter 3, verse 69: and they lead not astray but themselves, and they do not perceive. But that connotation is not fit in this context.

The verse says: and they shall not harm you in any way, and Allah has revealed to you the Book; it absolutely dismisses their ability to harm the Prophet; it appears to be qualified by the clause: and Allah has revealed to you the Book, which is a circumstantial clause related to the pronoun ‘you’ in the preceding clause. Thus, it totally rebuts the idea that anyone can harm the Prophet in any way whether in knowledge or action.

…and Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know…: As pointed out above it gives the reason why they cannot harm the Prophet in any way. Or may be it shows the reason of the full statement, and they do not mislead but their own souls, and they shall not harm you in any way. In any case, this revelation of the Book and this teaching of the Wisdom is the reason why their attempts to mislead the Prophet can never succeed. This is the foundation of his al-ʾIsmah (sinlessness, infallibility).

Discourse

The discussion “The Meaning of al-ʾIsmah” appears here in the printed volume. Read it in the Al-Mizan App.

لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا ١١٤

(4:114) There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah’s pleasure, We will give him a mighty reward

al-Rāghib has said:

“Nājaytuhu (I whispered in his ear). Its literal meaning is that you remain alone with him in a najwah (rising ground).” Thus al-najwā means secret counselling, whispered talk. Sometimes the word is used for conspirators or whisperers themselves. God says: when they take counsel secretly ().

The talk, “there is no good in most of their secret counsels”, reverts to the preceding sentence, when they meditate by night words which please Him not, because all these verses are connected together. Here it condemns all secret consultations whether they are done at night or in daytime. The statement that “there is no good in it” covers all secret counselling or plotting even if it is not done during night time. The same is the coming words: whoever acts hostilely to the Messenger; God did not say, whoever whispers secretly to become hostile to the Messenger, because the described order is for acting hostilely, no matter whether it is done after secret whispering or not.

The exception, except (in his) who enjoins charity… is isolated. The meaning: but whoever orders charity or goodness there is some good in his order. Secret counselling to do good work has been called enjoinment and order; it is a metaphorical expression. God has mentioned three good works which secret whispering enjoins: charity, goodness and reconciliation between the people. Charity is a part of goodness, yet God has mentioned it separately because it is the most perfect and prominent example of goodness and by nature it entails secret consultation.

…and whoever does this seeking Allah’s pleasure, We will give him a mighty reward: It categorizes secret counselling describing how it may earn good reward or punishment. It shows what goodness is found in good secret counselling and as for the objectionable counselling, why it is not good.

In short, it shows that those who indulge in secret whispering are of two types: One, there are those who do it seeking God’s pleasure; he calls to goodness or strives to bring reconciliation between people seeking nearness to God, and God will surely give him a great reward; two, there are others who plan secretly acting hostilely to the Messenger and following a way other than that of the believers. His recompense is that God leaves him into what he himself has chosen, makes him enter hell and it is an evil resort.

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا ١١٥

(4:115) And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.

al-Mushāqqah (acting hostilely) is derived from shiqq (a part removed from a whole). Thus, al-mushāqqah and al-shiqāq show that you are in the opposite side of your fellow’s. It is a metaphorical way to describe difference and disagreement. Acting hostilely to the Messenger after manifestation of the guidance means acting against the Messenger and indulging in his disobedience. Therefore, the phrase, “and follows other than the way of the believers”, further explains hostility to the Messenger. The way of the believers means obeying the Messenger because his obedience is the obedience of God. God says: whoever obeys the Messenger, he indeed obeys Allah ().

The believers are united in the belief and their way is the unity on the obedience of God and His Messenger—you may say in short “the obedience of His Messenger”. This preserves the unity of their way as God has said: But how can you disbelieve while it is you to whom the communications of Allah are recited and among you is His Messenger? And whoever holds fast to Allah he indeed is guided to the straight path. O you who believe! Fear Allah with the fear which is due to Him and do not die unless you are Muslims. And hold fast by the cord of Allah all together and be not divided… (3:101-3).We have explained this verse in volume three of this book. Also God has said: And (know) that this is My Path, the Right one therefore follow it, and follow not (other) ways, for they will lead you away from His way; this He has enjoined you with that you may guard (against evil) (). As the way of God is the way of piety, the way of guarding against evil, and the believers are called to that way; so when they unite on that way they will cooperate with one another in piety. God says:… and help one another in goodness and piety, and do not help one another in sin and aggression… (). The verse, as you see, forbids the believers to disobey God and to create friction in the Islamic Society; and this is what we have explained about the way of the believers.

The meaning of the verse (and whoever acts hostilely to the Messenger after that Guidance has become manifest to him and follows other than the way of the believers) is similar to the verse which says: O you who believe! When you confer together in private, do not give to each other counsel of sin and revolt and disobedience to the Messenger, and give to each other counsel of goodness and piety… ().

The phrase, “We will turn him to that to which he has (himself) turned”, means that We will let him continue in the behavior he has chosen for himself and will let him follow other than the way of the believers; as God says: All do We aid—these as well as those—out of the bounty of your Lord, and the bounty of your Lord is not confined ().

…and make him enter hell; and it is an evil resort: The conjunction, ‘and’ shows that the whole episode, that is, turning him to his own chosen way and sending him to hell is a single Divine order, some parts will be implemented in this world (letting him proceed to his chosen path) and some will appear in the life hereafter and that is sending him to hell; and it is an evil resort.

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا ١١٦

(4:116) Surely Allah does not forgive that any thing should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates any thing with Allah, he indeed strays off into a remote error.

Apparently, the verse explains the reason of the preceding statement: We will turn him to that to which he has (himself) turned and make him enter hell; because all these verses are interconnected. This verse proves that being hostile to the Messenger is the same as associating something to God, and God surely does not forgive that anything should be associated with Him. The same idea may be inferred from the following verses of ch.47: Surely those who disbelieve and turn away from Allah’s way and oppose the Messenger after that guidance has become clear to them cannot harm Allah in any way, and He will make null their deeds (32). O you who believe! Obey Allah and obey the Messenger and do not let your deeds be forfeited (33). Surely those who disbelieve and turn away from Allah’s way, then they die while they are unbelievers, Allah will by no means forgive them (34). Apparently, the verse 34 gives the reason of the order given in verse 33 regarding obedience of God and of His Messenger. Clearly, disobedience to God and His Messenger is a disbelief which will never be forgiven; in other words, it is nothing but polytheism.

The addition of the phrase, “and He forgives what is besides this to whom He pleases”, aims at completing the talk; also it shows how great is this cursed sin, that is, hostility to the Messenger. We have explained shortly this verse at the end of the volume four.

إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا ١١٧

(4:117) They do not call besides Him on any thing but females, and they do not call on any thing but a rebellious Satan.

al-Ināth is plural of al-unthā (female). They say in Arabic, anatha al-hadīd (the iron became soft). Anatha al-makān (the place brought out its vegetation fast). This word shows the idea of passivity, of being influenced, and that is why a female is called unthā. This verse describes the idols and all those who are worshipped besides God as females, because all of them are manipulated and influenced by man; they have no power to affect any thing which their worshippers expect from them. God says: Surely those whom you call upon besides Allah cannot create a fly, though they should all gather for it, and should the fly snatch away anything from them they could not take it back from it, weak are the invoker and the invoked. They have not estimated Allah with the estimation that is due to Him; most surely Allah is Strong, Mighty (). Also He says: And they have taken besides Him gods who do not create anything while they are themselves created and they control not for themselves any harm or profit, and they control not death, nor life, nor raising (the dead) to life ().

Apparently, the femininity points to utter passivity which is the characteristic of a created thing vis-à-vis the Creator. This interpretation is better than the one which some people have written that the word females refers to Lāt, ʿUzzā and Manāt, etc. every tribe had its own idol which was called the goddess of that tribe; it was said either because their names were of feminine gender or because they were made of inanimate matters, which are generally given feminine gender. But this interpretation does not conform with the exclusivity which is found in the verse, “they do not call besides Him on anything but females”, because among those who are worshipped besides God there are some males like Jesus Christ, Barahma and Buddha.

…and they do not call on anything but a rebellious Satan: al-Marīd (stripped of every good; naked). al-Baydāwī has said: “al-Mārid and al-marīd: he who is unrelated with any good. The root word denotes touching and that is why they say sarhun mumarrad (plastered castle), ghulāmun amrad (beardless boy), shajaratun mardāʾ (leafless tree).”

Apparently, this sentence explains the preceding one; ‘calling’ metaphorically denotes worshipping because worship had spread among people for calling the deity to fulfil their needs. God has given to obedience the name of worship as He says: Did I not charge you, O Children of Adam! that you should not serve the Satan? Surely he is your open enemy, and that you should serve Me! This is the right way (). The sentence denotes that when they worship anything other than God they actually worship and call the rebellious Satan because it is done in obedience to his suggestion.

لَعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا ١١٨

(4:118) Allah has cursed him; and he said: “Most certainly I will take of Thy servants an appointed portion.

al-Laʾn (to keep away from mercy). It is another adjective for the Satan and describes the reason of the previous adjective, ‘rebellious’.

…and he said: “Most certainly I will take of Thy servants an appointed portion: It points to what God has quoted from the Satan’s claim: Then by Thy Might I will surely lead them astray, all, except Thy servants from among them, the purified ones (). The phrase, “of Thy servants”, confirms that those who go astray are even then God’s servants. They cannot discard this servitude; He is their Lord who will decide about them whatever He pleases.

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا ١١٩

(4:119) And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter Allah’s creation;” and whoever takes the Satan for a guardian rather than Allah he indeed shall suffer a manifest loss.

The phrase, “they shall slit the ears of the cattle”, describes the custom of the Arabs in the days of Ignorance when they used to slit the ears of a particular type of she-camel and bullocks to make their meat unlawful for eating. All the customs mentioned in the verse are errors and straying. First, it is said that Satan will lead them astray; it is a general statement; then some examples of that straying are given for putting more emphasis on them. The Satan says: “Most certainly I will lead them astray by making them worship other than God and encouraging them to commit sins. I will excite in them vain desires which will divert their attention from their obligations and duties. I will bid them to slit the ears of the cattle and exhort them to make unlawful what God has made lawful, and I will order them so that they shall alter God’s creation.” This last phrase may denote castration and various types of mutilations as well as sodomy and lesbianism.

Possibly, alteration of God’s creations may connote going against the natural law and discarding the upright religion. God says: Then set your face upright for religion in the right state—the nature made by Allah in which He has made men; there is no altering of Allah’s creation; that is the right religion ().

When one calls the Satan, that is, obey his commands, God counts it as taking the Satan for a guardian, as He says: “And whoever takes the Satan for a guardian rather than God he indeed shall suffer a manifest loss.” It should be noted that God has not said: Whosoever the Satan is his guardian; because the previous verses have clearly shown that the guardian is God alone and no one else has any guardianship on anything even if someone takes him as his guardian.

يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا ١٢٠ أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا ١٢١

(4:120-121) He gives them promises and excites vain desires in them; and the Satan does not promise them but to deceive. These are they whose abode is hell, and they shall not find any refuge from it.

The context shows that it gives the reason to the preceding verse, he indeed shall suffer a manifest loss. What loss can be more manifest than the one who changes real happiness and perfection of creation with false promises and imaginary desires. God says: And (as for) those who disbelieves, their deeds are like the mirage in a desert, which the thirsty man deems to be water, until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full; and Allah is quick in reckoning (). The promises refer to direct Satanic temptations and desires spring up from those temptations whose imaginary beauties enrapture the mind. That is why God says, “and the Satan does not promise them but to deceive”. It should be noted that the Satanic promise has been called deception but not the desires.

Then their end result is described in the next verse: “These are they whose abode is hell, and they shall not find any refuge from it”. Mahīs (the place to escape; translated here as refuge).

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا ١٢٢

(4:122) And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of Allah, true (indeed); and who is truer of word than Allah?

This describes the believers’ position to complete the picture by giving a clear contrast with the unbelievers. In the verse, pronouns have changed from second person plural to the third person. The reason is that God wants to show the importance of the situation and its greatness by using the proper name, God, instead of pronouns of second plural.

There is one more fine point in the phrase, “We will make them enter into gardens”; it indicates that soon they will be present before God Almighty and He will not conceal Himself from His believing servants as He is their guardian.

…And who is truer of word than Allah? It presents a contrast with what has been said in the preceding verse about the Satanic promises that it is nothing but deception while God’s promise is a reality and His words true.

لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا ١٢٣

(4:123) (This) shall not be in accordance with your vain desires not in accordance with the vain desires of the People of the Book; whoever does evil, he shall be requited with it, and besides Allah he will find for himself neither a guardian nor helper

The talk returns to the topic it had started with. It gives in short the conclusion of the detailed speech. It has been narrated about the actions and speeches of some believers who insisted before the Prophet that he must take their side, and help them against their opposite parties in their mutual conflict and litigation. It shows that they thought that by believing in God and His Messenger they had done a favor to God and established a right over the Prophet, by which God and His Messenger were obliged to take their side and give judgement in their favor, no matter whether they are on right or on wrong, and whether that judgement would be just or unjust. It is the same phenomenon which we find in the followers of the leaders of error and the retinues of oppressive rulers; each of them, while humiliating himself before the leader and obeying him, thinks that by attaching himself to the leader he has done a favor to him; as a result he believes that he has a right on his leader because of which the leader must protect his interests and compulsorily give him precedence over others.

Also, the People of the Book entertained the same ideas as God narrates in His Book about them: And the Jews and the Christians say: “We are the sons of Allah and His beloved ones” (). Also He says: And they say: “Be Jews or Christians, you will be on the right course” (). Again He says: This is because they say: “There is not upon us in the matter of the unlearned people any way (to reproach)” ().

God has refuted such ideas of that group of believers and joined them with the People of the Book. God has called these assumptions vain desires, because like the desires, these presumptions are merely imaginary forms which have no reality outside the mind. God tells them: ‘O group of the Muslims! It is not going to be in accordance with your vain desires nor with the vain desires of the People of the Book; it all depends on deeds; if your deeds are good you will get good reward and if evil, then evil.’ The evil has been mentioned in the verse before the good deeds because they had committed great sins.

Whoever does evil he shall be requited with it and besides Allah he will find for himself neither a guardian nor helper: The sentence begins without any conjunction. It means it is a separate speech; and in a way gives reply to the following unasked question: If entering into the fold of Islam and true belief does not bring every good to a man and does not protect his interests in life then what is the way and where will the man go? And the same is the situation in Judaism and Christianity. In reply God declares: “Whoever does evil he shall be requited with it and besides God he will find for himself neither a guardian nor helper; and whoever does from good deeds,… “

The verse, “he shall be requited with it”, is general and covers worldly punishments prescribed by the Islamic laws, like retaliation for criminals, cutting of fingers for thief and stoning or whipping for fornicator, etc., as well as the punishments in the hereafter which God has promised in His Book and through His Prophet.

This generality fits perfectly with the occasion of the revelation of these verses. It has been described that the verses were revealed concerning a theft which some Muslims had committed and had accused a Jew or a Muslim for it and then insisted before the Prophet that he should give judgement against the accused.

The words, “neither a guardian nor helper”, are also general. No guardian or helper can avert a punishment of a crime from the culprit; even the Prophet or Imām and the honor of Islam and religion cannot help in this matter. The punishment prescribed by God cannot be removed from the does of the evil by anyone. Also, it covers guardian and helper who would be able to remove from him the punishment in the hereafter except what the next verse mentions.

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا ١٢٤

(4:124) And whoever does from good deeds whether male or female and he (or she) is a believer—these shall enter the garden, and they shall not be dealt with a jot unjustly

This is the other alternative which describes the recompense of the doer of good deeds, that is, the garden. In this verse, God has attached a condition which restricts the recompense; and on the other side has given latitude which has expanded the circle of reward. It is the condition of being rewarded with the garden that the doer of a good deed should be a believer, because the reward stands face to face with good deed and an unbeliever has no good deed to his credit. God says:… and if they had set up others (with Him) certainly what they did would have been forfeited (). Also, He said: These are they who disbelieve in the signs of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the Day of Resurrection ().

On the other hand, God has said, “And whoever does from good deeds”, the word ‘from’ indicates a part, and it means whoever does some of the good deeds. This expands the circle of the promise of the garden. If God had said: ‘and whoever does good deeds’ and the context requires precise description of the recompense—it would have meant that the garden was for a believer who performed all good deeds; but the Divine Grace has spread the good reward for every believer who performs some good deeds and if he has left any good deed undone or committed any sin, God will make it up through repentance or intercession, as He has said: Surely Allah does not forgive that anything should be associated with Him and He forgives what is besides this to whom He pleases;… (); we have explained in detail about repentance while explaining the words of God: Repentance with Allah is only for those who do evil in ignorance… () in the fourth volume; and about intercession under the verse: And be on the guard against a day when one soul shall not avail another in the least, () in the first volume of this book.

Then God says: “whether male or female”; the Divine Decree covers males and females both without any difference of gender. This is totally opposite to the pretensions of ancient people of various religions and communities like India, Egypt and all the idol worshippers. They believed that whatever good deed the womenfolk did it was not credited to their account and they did not get any reward for their virtuous deeds. The same was the ideology of Judaism and Christianity: that all honor and respect is reserved for the men; and the women are disgraced in the eyes of God; there are shortcomings in their creation and they will not get full reward for their deeds. The Arabs’ thinking was not much different from these superstitions. Therefore, God has made both sexes equally deserving for His Grace and said, “whether male of female”.

Probably, it is for this reason that the sentence, “These shall enter the garden” is followed by, “and they shall not be dealt with a jot unjustly”. The first sentence shows that the women do have their shares in the good reward like the men; and the second sentence shows that there shall be no excess or shortfall between their shares in quantity; as God has said: so their lord accepted their prayer: “That I will not waste the work of a worker among you, whether male or female, the one of you being from the other…” ().

وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا ١٢٥ وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا ١٢٦

(4:125-126) And who has a better religion than he who submits himself entirely to Allah? And he is the doer of good (to others) and follows the faith of Abraham, the upright one, and Allah took Abraham as a friend And whatever is in the heavens and whatever is in the earth is Allah’s; and Allah encompasses all things.

It appears that this is a reply to an unspoken question: If the Islam of a Muslim or belief of the People of the Book has no effect in bringing the good to him and to protect his interest—in short, when belief in God and His signs is worthless and its existence and non-existence make no difference—then what is the honor of Islam? Or the privilege of faith? The reply is given that the religion’s honor is a fact without any doubt. It cannot be doubted nor any wise man can be oblivious of its goodness. This ideal is hidden in the phrase, “And who has a better religion than he who submits himself entirely to God?” The question takes it for granted that there is goodness in the religion. Man cannot get himself freed from religion and the best of the religion is to submit oneself entirely to God who is the Owner of whatever is in the heavens and whatever is in the earth. Man has to surrender himself to God and worship Him; also he should follow the faith of Abraham, the upright one, because that is the natural religion. And God took Abraham as a friend; Abraham was the first to submit himself entirely to God doing good to others and following the upright religion.

Nevertheless, no one should entertain the idea that the Divine friendship is like the friendship found between men which overshadows all right and wrong and opens for them the door of recklessness and despotism. God is the owner, not the owned, He encompasses all things and is not surrounded. He is not like the rulers, presidents and kings because when they get any authority over their servants or subjects, they hand over something of their own freedom in its lieu to the public. They overpower some groups with help of some others and rule over one people with help of the other people; when a time comes where their will is opposed by the public’s will then they cannot hold their ground, they fall down and their helplessness is clearly seen by one and all.

It is to describe this idea that the speech ends with the sentence, “And whatever is in the heavens and whatever is in the earth is God’s, and God encompasses all things”.

Examining Narrations

1. It is narrated by al-Qummī in his al-Tafsīr that all these verses were revealed about a group of the Helpers from Banū Ubayriq. There were three brothers, all hypocrites; Bashīr, Bishr and Mubashshir. They dug a hole in the wall of the uncle of Qatādah b. al-Nuʾmān—and Qatādah was a badrī– and stole food grain which he had stored for his family together with a sword and coat of mail.
2. Qatādah complained about it to the Messenger of God and said “O Messenger of God, some people dug a hole in the wall of my uncle and took away the food grain he had saved for his family and a sword and a coat of mail, and they are the people of a bad family.” A believer man, Lubayd b. Sahl, was with them when they were planning (the theft). Banū Ubayriq said to Qatādah, “This is the work of Lubayd b. Sahl.” This news came to Lubayd’s ears, he took his sword and went to them and said, “O Banū Ubayriq! Do you accuse me of the theft while you are more deserving for it? You are hypocrites, you lampoon the Messenger of God and ascribe the poems to the Quraysh. You must prove this (accusation), otherwise I will fill my sword with your blood.” So, Banū Ubayriq talked with him in a friendly way and said to him, “You go back, may God have mercy on you; because you are free from this claim.”
3. Now, Banū Ubayriq approached a man from their clan, Usayd b. ʿUrwah by name; he was a good eloquent speaker. He went to the Messenger of God and said, “O Messenger of God! Qatādah b. al-Nuʾmān singled out a family of our clan, a distinguished people of high regard and good family tree, and he accused them of theft and charged them of what they are innocent of.

Hearing this, the Messenger of God was grieved. Then Qatādah came to him, and looking at him the Messenger of God said, “You pointed out a distinguished family, a people of high honor and good family tree, and you accused them of theft”. (In this way) he admonished him severely. Qatādah was grieved because of it and went back to his uncle and said, “Oh, would that I had died and not spoken to the Messenger of God (in this matter); because he has talked to me in a way I did not like.” His uncle said, “God is He Whose help to be sought.”

4. Then God sent down these verses to His Prophet about this incident: Surely We have revealed the Book to you with the truth… when they meditate by night words which please Him not. al-Qummī says: The word, ‘words’, here means deeds. God has used the word to indicate action: Behold: You are they who plead for them in this world’s life… And whoever commits a fault or sin then accuses of it one innocent; al-Qummī said: Lubayd b. Sahl—he indeed takes upon himself the burden of a calumny and a manifest sin.
5. The same tafsīr narrates: Abu al-Jārūd narrates from Abū Jaʾfar: “Some people from the near relatives of Bashīr said: ‘Let us go to the Messenger of God, so that we should talk to him about our fellow or explain to him that our fellow is innocent.’ When God revealed: They hide themselves from men and do not hide themselves from Allah… who shall be their protector? Then the clan of Bishr turned on him and said: ‘O Bishr, seek forgiveness from God and repent to Him from the sins.’ He said: ‘I swear by whom I swear that nobody stole it except Lubayd.’ Then the verses were revealed: And whoever commits a fault or a sin then accuses of it one innocent he indeed takes upon himself the burden of a calumny and a manifest sin.

Then Bishr renounced Islam and fled to Mecca and God revealed about the group who had come to the Prophet to plead for Bishr: And were it not for Allah’s Grace upon you and His mercy, a party of them had certainly designed to mislead you, and they do not mislead but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great. (al-Tafsīr, al-Qummī)

6. al-Suyūtī writes: al-Tirmidhī, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Hātim, Abu al-Shaykh and al-Hākim (who said that this tradition is correct) have narrated from Qatādah b. al-Nuʾmān that he said: “There was a family in our clan who were called Banū Ubayriq—Bishr, Bashīr and Mubashshir. Bishr was a hypocrite. He used to compose poems satirizing the companions of the Messenger of God and then ascribe it to some other Arabs. He used to say: ‘That man has said this and this and that man has said so and so.’ But when the companions of the Messenger of God heard that poem, they used to say, ‘By God! no one has said this poem except this wretched one himself. Then he (Bishr) said: ‘What! Whenever people say some poem they join together and say Ubayriq’s son has said it!’”

(Qatādah) said: “They were a needy poor family before Islam and in Islam. The usual food of the people of Medina was dates and barley. If a man was well to do, and a caravan came from Syria loaded with while flour, that man would buy some of it and reserve it for himself. The other members of the family had to be content with date and barley. So, a loaded caravan arrived from Syria and my uncle, Rufāʾah Ibn Zayd, purchased a bag of the white flour and kept it in his attic room; and in that room were his arms—two coats of mail and two swords and things connected with them. Someone sneaked in the darkness of the night and dug into the wall of the attic and took the food and arms. In the morning, my uncle, Rufāʾah, came to me and said, ‘O my nephew! do you know that someone sneaked to us during night and my attic has been dug into and they took our food and our arms!’”

He (Qatādah) continues: “We inquired in the neighborhood and asked the people. Somebody told us, ‘We did see Banū Ubayriq lighting fire in the night and we are sure that it was lit only to bake some of your flour.’ When we were inquiring in the neighborhood, Banū Ubayriq told us, ‘By God! we don’t think any one has done it except Lubayd b. Sahl’—he was a man of our clan who was a Muslim of good character. When Lubayd heard it, he raised his sword and went to Banū Ubayriq and said, ‘What! I steal? By God! you should prove this accusation or the sword will mingle in your body.’ Then they said, ‘Go away, O man! By God! you are not the thief.’ We continued our investigation in the neighborhood until we were sure that these Banū Ubayriq were the thieves. Then my uncle said to me, ‘O my nephew, if you only go to the Messenger of God and inform him about it.’”

Qatādah said: “I came to the Messenger of God and said, ‘O Messenger of God, a family among us, a loathsome people went to my uncle, Rufāʾah b. Zayd, and dug a hole in his attic and took away his arm and food. They should return to us our arm. As for the food, we don’t want it.’ The Messenger of God said, ‘I will look into this matter.’ When Banū Ubayriq heard about it, they went to a man of their clan who was called Usayr b. ʿUrwah, and they told him of this development, and some people of the neighborhood also joined them. Now, they went to the Messenger of God and said, ‘O Messenger of God! Qatādah b. an- Nuʾmān and his uncle proceeded against one of our families who are Muslims of good character, and they have accused them of theft without any evidence of proof.’”

Qatādah continues: “Then I came to the Messenger of God and talked to him. He said, ‘You have proceeded against a family who have been described (to me) as Muslims of good character and you have accused them of theft without evidence of proof.’”

Qatādah says: “I came back and I wished that I would have lost some of my wealth but had not talked to the Messenger of God about it. Then my uncle, Rufāʾah, came to me and asked, ‘O my nephew, what (progress) have you made?’ I informed him of what the Messenger of God had told me. My uncle said, ‘God is He Whose help to be sought.’”

Without any delay, the verses were revealed: surely we have revealed the Book to you with the truth that you may judge between people by means of that which Allah has shown you; and be not advocate on behalf of the treacherous, that is, Banū Ubayriq. And ask forgiveness of Allah, that is, from what you had said to Qatādah, surely Allah is forgiving, merciful. And do not plead on behalf of those who act unfaithfully to their souls… then asks forgiveness of Allah, He shall find Allah Forgiving, Merciful. that is, if they ask forgiveness of God, He will forgive them. And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin—it refers to their accusation of Lubayd. And were it not for Allah’s grace upon you and His mercy, a party of them had certainly designed to mislead you—that is, Usayr b. ʿUrwah and His companions. And they do not mislead but their own souls, and they shall not harm you in any way, and Allah has revealed to you the Book and the Wisdom, and He has taught you what you did not know, and Allah’s grace on you is very great. There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking Allah’s pleasure, We will give him a mighty reward. When the verses were revealed the arms were brought to the Messenger of God and he returned them to Rufāʾah.

Qatādah said, “When I brought the arms to my uncle—he was of old age and I used to think that his faith was weak—when I brought the arms to him, he said, ‘O my nephew, this is the path of God: Then I understood that his Islam was correct.’”

When the verses were revealed, Bishr went (to Mecca) and joined the polytheists. He stayed with Sulāfah bint Saʾd. Then God revealed the verses: And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. Surely Allah does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with Allah, he indeed strays off into a remote error. When he stayed with Sulāfah, Hassān b. Thābit shot at her some lines of poetry. She took his (that is, Bishr’s) baggage and putting it on her head, went out and threw it in the open valley and said, “You have brought to me the poem of Hassān as gift! You were never to bring any good to me.” (al-Durr al-manthūr)

Author’s comment: This theme is narrated through other chains of narrators as well.

7. The same author writes: Ibn Jarīr has narrated from Ibn Zayd about this verse: He said: “There was a man who stole an iron coat of mail and sword during the days of the Prophet and put the blame on a Jew. The Jew said, ‘By God! I have not stolen it O Abu al-Qāsim! but it has been (wrongly) attributed to me.’ There were some neighbors of the thief who claimed that he was blameless and they too accused the Jew. Also they said, ‘O Messenger of God! Surely, this Jew is a wicked person. He does not believe in God, nor in your prophethood.’ This continued until the Prophet spoke to the Jew on this matter.

“Thus, God censored the Prophet and revealed: Surely We have revealed the Book to you with the truth that you may judge between people by means of that which Allah has shown you; and be not an advocate on behalf of the treacherous. And ask forgiveness of Allah—about what you have told that Jew—Surely Allah is Forgiving, Merciful. Then God turned to his neighbors and said: Behold! You are they who plead for them in this world’s life; but who will plead for them with Allah on the Resurrection Day or who shall be their protector? Then God gave them a chance of repentance and said: And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful. And whoever commits a sin, he only commits it against his own soul; and Allah is Knowing, Wise—Why have you involved yourselves, O people! In this man’s error pleading on his behalf? And whoever commits a fault or a sin, then accuses of it one innocent—even if he is a polytheist: he indeed takes upon himself the burden of a calumny and a manifest sin… And whoever acts hostilely to the Messenger after that guidance has become manifest to him and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort. But he refused to avail himself of the repentance which God had offered to him. He went to the polytheists at Mecca. There, he dug hole in a house with intention of theft and the house fell down upon him and he was killed.” (ibid.)

Author’s comment: This meaning too is narrated through many chains of narrators with minor differences among them.

8. The Messenger of God has said, “There is no servant who committed a sin then stood up and performed wudūʾ and asked forgiveness of God from his sin but it shall be incumbent on God to forgive him, because He says: And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful.”
9. Also he has said, “Verily God puts the servant in suffering (though He loves him) in order to hear his entreaties.” Also he has said, “God was not to open the door of prayer and shut the door of its acceptance, because He says: Call Me, I will answer to you. And He was not to open the door of repentance and shut the door of forgiveness, while He says: And whoever does evil or acts unjustly to his soul, then asks forgiveness of Allah, he shall find Allah Forgiving, Merciful.” (al-Tafsīr, al-ʿAyyāshī)
10. ʿAbdullāh b. Hamād al-Ansārī narrates from ʿAbdullāh b. Sinān, that he said: Abū ʿAbdillāh said, “Backbiting is that you say about your brother what is (actually) found in him but God has kept it hidden. But if you say what is not in him, then it comes under the words of God:… he indeed takes upon himself the burden of a calumny and a manifest sin.” (ibid.)
11. al-Qummī writes under the verse: There is no good in most of their secret counsels” My father has narrated to me from Ibn Abī ʿUmayr from Hammād from al-Halabī from Abū ʿAbdillāh that he said, ‘Verily, God has made al-Tamahhul obligatory in the Qur’an.’ I asked, ‘And what is al-Tamahhul, may I be made your ransom!?’ He said, ‘That you should maintain a brighter face than that of your brother (in faith), and have an intent look on him (that is, you should not turn away your face from him when he consults you); and this is the word of God: There is no good in most of their secret counsels.’” (al-Tafsīr, al-Qummī)
12. al-Kulaynī narrates through his chains from ʿAbdullāh b. Sinān from Abu al-Jārūd that he said, “Abū Jaʾfar said, ‘When I narrate any hadīth to you, you should ask me (its proof) from the Book of God. Then he said in some of his talks, ‘Verily the Messenger of God has prohibited much talking, squandering the property and too much questioning.’ He was asked, ‘O son of the Messenger of God, the Mighty, the Great, says: There is no good in most of their secret counsels except (in his) who enjoins charity or goodness and reconciliation between people; and He says: And do not give away your property which Allah has made for you a (means of) support to the weak of understanding (); and He says: O you who believe! do not put questions about things which if declared to you may trouble you, (). (al-Kāfī)
13. Abraham b. ʿAbdi al-Hamīd narrates through some reliable persons from Abū ʿAbdillāh about the verse: There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people, that goodness means giving loan. (al-Tafsīr, al-ʿAyyāshī)

Author’s comment: al-Qummī also has narrated it in his al-Tafsīr through the same chain and this meaning has also been narrated through Sunnī chains of narrators. In any case, it is based on the flow of the verse and description of a relevant example.

14. al-Suyūtī writes: Muslim, al-Tirmidhī, al-Nasāī, Ibn Mājah and al-Bayhaqī have narrated from Sufyān b. ʿAbdillāh al-Thaqafī that he said, “I said, ‘O Messenger of God! Give me an order I should hold fast to it in Islam.’ He said, ‘Say: “I believe in God,” then remain steadfast to it.’ I said, ‘O Messenger of God! What is the most dreadful thing you fear about me?’ He said, ‘This.’ (and the Messenger of God caught the tip of his own tongue).” (al-Durr al-manthūr)

Author’s comment: There are very numerous traditions condemning excessive talks and praising the silence in the books of the Shīʾīs and the Sunnīs.

15. The same book says: Abū Nasr al-Sijizzī has narrated in al-Ibānah from Anas that he said, “A bedouin came to the Prophet; the Prophet said to him, ‘O bedouin! Verily God has revealed to me in the Qur’an: There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people, and whoever does this seeking Allah’s pleasure, We will give him a mighty reward. O bedouin! the mighty reward is the paradise.’ The bedouin said, ‘Praise be to God who guided us to Islam.’” (ibid.)
16. The same book writes about the words of God: And whoever acts hostilely to the Messenger…: al-Tirmidhī and al-Bayhaqī (in his al-Asmāʾ wa al-Sifāt) have narrated from Ibn ʿUmar that he said, “The Messenger of God has said, ‘God will never gather this ummah on error and God’s hand is on the jamāʾah, and whoever separates (from it) he separates (for entering) into hell.’” (ibid.)
17. Also al-Tirmidhī and al-Bayhaqī have narrated from Ibn ʿAbbās that the Prophet has said, “God will never gather my ummah (or, this ummah) on error and God’s hand is on jamāʾah. (ibid.)

Author’s comment: The tradition is well known and al-Hādī has narrated it from the Prophet in his letter to the people of Ahwāz as has been quoted in vol.3 of Bihāru al-anwār. The meaning of this tradition has been explained in the preceding commentary.

18. Harīz has narrated from some of our companions from the fifth and sixth Imām that he said, “When the Commander of the Believers (ʿAlī) was in Kūfah, the people came to him and said, ‘Appoint for us an imām who will lead us (in tarāwīh) in the month of Ramadān.’ The Imām said, ‘No’ and forbade them to pray it with the jamāʾah. When night came, they began saying, ‘Weep in Ramadān, alas for Ramadān.’ Then al-Hārith al-Aʾwar came to the Imām with some people and said, ‘O Commander of the Believers, people are raising a hue and cry and they have not liked your talk.’ At this juncture, the Imām said, ‘Leave them to do what they like. Whoever wants should lead them in prayer.’ Then he recited: Whoever follows other than the way of the believers, We will turn him to which he has (himself) turned and make him enter hell; and it is an evil resort.” (al-Tafsīr, al-ʿAyyāshī)
19. It is written in al-Durr al-manthūr about words of God, the Almighty: and who is truer of word than Allah?: al-Bayhaqī has narrated in al-Dalāil from ʿUqbah b. ʿĀmir (inter alia describing the journey of the Messenger of God to Tabūk):

“Then (the Messenger of God) arrived at Tabūk and praised God and glorified Him as is His due, and then he said, (after the praise of God): ‘Verily the most truthful talk is the Book of God; the most reliable grip is the word of piety; the best of the religions is the religion of Abraham; the best custom is the custom of Muhammad; the noblest talk is the remembrance of God; the best story is this Qur’an; the best affair is the determined one and the worst affairs are the innovated ones; the most excellent guidance is that of the Prophets; the noblest death is martyrdom; the darkest blindness is going astray after guidance; the best knowledge is that which gives benefit; the best guidance is that which is acted upon; the most evil blindness is the blindness of the heart; upper hand is better than the lower hand, that little which satisfies is better than the abundance which makes one forgetful; the worst apology is (the one offered) when death arrives; the worst remorse is the one (shown on) the Day of Resurrection. Some people don’t come to prayer except near the end and some don’t remember God but they talk nonsense; the biggest sin is the lying tongue; the best wealth is one’s self reliance; the best provision is the piety; the pinnacle of the wisdom is the fear of God, the mighty, the Great; the best thing established in the hearts is certainty. To entertain doubt is a sort of disbelief; to lament for dead is an act of the jāhiliyyah (Ignorance); embezzlement is altogether in the hell; hoarded treasure is (the instrument of) branding with the fire; poetry is among the musical instruments of Satan; wine is the vessel of sin; women are the snares of Satan; youth is a branch of lunacy; the most evil earning is interest; and the most wicked food is the property of the orphan. The blissful is he who learns lesson from (conditions of) the others; wretched is the one who becomes wretched in the womb of his mother; the resort of every one of you is a place of four arms (grave); the affairs (are decided) by their ends; the worst thinking is that of falsity. Everything which is to come is near; to abuse a believer is immorality; to fight him is disbelief; eating his flesh (backbiting him) is the disobedience to God; and the sanctity of his property is like that of his blood. He who (falsely) sears by God, He will refute him; he who forgives will be forgiven; he who pardons, God will pardon him; he who controls his anger, God will give him good reward; he who is patient in misfortune, God will recompense him. He who hankers for good reputation, God makes him disreputable. He who keeps patience, God multiplies (the reward) for him. He who disobeys God, He will give him punishment. O God! forgive me and my ummah (he said it three times); I seek pardon of God for me and for you.’”

20. Muhammad b. Yūnus has narrated through some of his companions from Abū ʿAbdillāh; also Jābir has narrated from Abū Jaʾfar, about the words of God: And most certainly I will bid them so that they shall alter Allah’s creation, that the Imāms said, “God’s creation means the commandments of God.” (al-Tafsīr, al-ʿAyyāshī)
21. In the same book, Jābir narrates from Abū Jaʾfar about the same words of the Qur’an that he said, “It is God’s religion”.

Author’s comment: Both traditions give the same meaning and it is as we have explained in the Commentary that God’s creation means the natural religion.

22. The words of God: And bid them so that they shall slit the ears of the cattle, have been explained in Majmaʾ al-bayān that they will cut the ears from its base; and it is written there that this meaning has been narrated from Abū ʿAbdillāh.
23. Muhammad b. Muslim narrates from Abū Jaʾfar that he said, “When the verse was revealed: whoever does evil, he shall be requited with it, some companions of the Messenger of God said, ‘How hard is this verse!’ the Messenger of God said to them, ‘Are not you afflicted in your properties, your offsprings and in yourselves?’ They said, ‘Certainly.’ He said, ‘(This is) through which writes good deeds for you and erases the bad deeds.’” (al-Tafsīr, al-ʿAyyāshī)

Author’s comment: This meaning is narrated through many chains from the companions in the Sunnī books of traditions.

24. al-Suyūtī writes: Ahmad, al-Bukhārī, Muslim and al-Tirmidhī have narrated from Abū Saʾīd al-Khudrī that he said, “The Messenger of God said, ‘No believer is afflicted by hardship or sickness, grief or sorrow, trouble or sadness—even a thorn which pricks him—but God grants remission to his faults.’” (al-Durr al-manthūr)

Author’s comment: This theme has been narrated through numerous chains from the Prophet and the Imāms of Ahl al-bayt.

25. al-Sadūq has narrated through his chains from al-Husayn b. Khālid that Abu al-Hasan al-Ridā said, “I heard my father narrating from his father that he said, ‘Surely God took Abraham as a friend because he never returned anyone (empty handed) and never asked anyone (for his needs) other then God, the mighty, the Great.’” (ʿUyūn al-akhbār)

Author’s comment: This is the most correct tradition about the meaning of Abraham as the friend of God because it fits perfectly with the literal meaning of the word; al-khullah means need; therefore your khalīl (friend) is the one who asks his needs only from you. And there are other narrations giving other reasons for his title.

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1. Here the author rebuts the last part of al-Rāghib’s explanation. (Trans.) ↩︎

2. al-Mīzān, (Eng. transl.), vol.3, p.280. ↩︎

3. al-Mīzān, (Eng. transl.) vol.6, pp.107-9. ↩︎

4. al-Mīzān, (Eng. transl.), vol.6, pp.271-8. ↩︎

5. al-Mīzān, (Eng. transl.), vol.8, pp.250-3. ↩︎

6. Barahma is a mythical figure; and Buddha is not worshipped as God because Buddhism doesn’t have any concept of Divinity. Rāmā and Krishnā would serve as better example ↩︎

7. al-Mīzān, (Eng. transl.), vol.8, pp.54-77. ↩︎

8. al-Mīzān, (Eng. transl.), vol.1, pp.221-249. ↩︎

9. One who participated in the battle of Badr with the Holy Prophet of Islam (ed.). ↩︎

10. The next hadīth, narrated by same Qatādah, is almost identical to this one, with one difference: These two sentences, in the next narrative, end with the proviso, “without evidence of proof.” That crucial phrase makes it clear why the Prophet (s.a.w.a.) listened to Usayd (Usayr) and why he admonished Qatādah. It was because Qatādah had not offered any evidence or proof for his case and his claim was untenable from legal point of view. (tr.) ↩︎

11. i.e., the hand that gives is better than the hand that receives. (tr.) ↩︎