4. An-Nisaa

O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you (29)And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah (30)If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise)(31)

Prohibiting Unlawfully Earned Money

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

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

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ

(Eat not up your property among yourselves unjustly.")[2:188] 'Ali bin Abi Talhah reported that Ibn 'Abbas said, "When Allah sent down,

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ

(O you who believe! Eat not up your property among yourselves unjustly) some Muslims said, 'Allah has forbidden us from eating up each other's property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else's food.' After that Allah sent down,

لَّيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ

(There is no restriction on the blind)(until the end of the Ayah). [24:61].'" Qatadah said similarly. Allah's statement,

إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

(except it be a trade amongst you, by mutual consent.) means, do not revert to illegal ways and means to acquire money. However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions. Mujahid said that,

إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ

(except it be a trade amongst you, by mutual consent.) means, "By selling and buying, or giving someone a gift." Ibn Jarir recorded this statement.

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

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

الْبَيِّعَانِ بِالْخِيَارِ مَالَمْ يَتَفَرَّقَا

(The seller and the buyer retain the (right to change their mind) as long as they have not parted.) Al-Bukhari's wording for this Hadith reads,

إِذَا تَبَايَعَ الرَّجُلانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ، مَالَمْ يَتَفَرَّقَا

(When two men conduct a transaction, they retain their (right to change their mind) as long as they have not parted.)

Forbidding Murder and Suicide

Allah said,

وَلَا تَقْتُلُوا أَنفُسَكُمْ

(And do not kill yourselves.) by committing Allah's prohibitions, falling into sin and eating up …

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

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

Imam Ahmad recorded that Umm Salamah said, "O Messenger of Allah! Men go to battle, but we do not go to battle, and we earn one-half of the inheritance (that men get)." Allah sent down,

وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ

(And wish not for the things in which Allah has made some of you to excel others). At-Tirmidhi also recorded this Hadith. Allah's statement,

لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ

(For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned,) indicates, according to Ibn Jarir, that each person will earn his wages for his works, a reward if his deeds are good, and punishment if his deeds are evil.

It was also reported that this Ayah is talking about inheritance, indicating the fact that each person will get his due share of the inheritance, as Al-Walibi reported from Ibn 'Abbas. Allah then directed the servants to what benefits them,

وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ

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

إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

(Surely, Allah is Ever All-Knower of everything.) meaning, Allah knows who deserves this life, and so He gives him riches, and whoever deserves poverty, He makes him poor. He also knows who deserves the Hereafter, and He directs him to perform the deeds that will help him to be sucessful in it, and whoever deserves failure, He prevents him from achieving righteousness and what leads to it. Hence, Allah said,

إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

(Surely, Allah is Ever All-Knower of everything).

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

Ibn 'Abbas, Mujahid, Sa'id bin Jubayr, Abu Salih, Qatadah, Zayd bin Aslam, As-Suddi, Ad-Dahhak, Muqatil bin Hayyan, and others said that Allah's statement,

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ

(And to everyone, We have appointed Mawali) means, "Heirs." Ibn 'Abbas was also reported to have said that Mawali refers to relatives. Ibn Jarir commented, "The Arabs call the cousin a Mawla." Ibn Jarir continued, "Allah's statement,

مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ

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

وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ

(To those also with whom you have made a pledge (brotherhood), give them their due portion.) means, "Those with whom you have a pledge of brotherhood, give them their share of inheritance, thus fulfilling the ratified pledges that you gave them. Allah has witnessed all of you when you gave these pledges and promises." This practice was followed in the beginning of Islam, but was later on abrogated when Muslims were commanded to fulfill the pledges (brotherhood) they had already given, but to refrain from making any new pledges after that. Al-Bukhari recorded that Ibn 'Abbas said,

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ

(And to everyone, We have appointed Mawali) "meaning, heirs;

وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ

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

وَلِكُلٍّ جَعَلْنَا مَوَالِيَ

(And to everyone We have appointed Mawali) was revealed, it cancelled (the pledge of brotherhood regarding inheritance)." Then he said, "The verse,

وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ

(To those also with whom you have made a pledge (brotherhood), give them their due portion.) remained valid for cases of co-operation and mutual advice, while the matter of inheritance was excluded and it became permissible to assign something in one's will to the person who had the right of inheriting before."

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

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ

(Men are the protectors and maintainers of women,) meaning, the man is responsible for the woman, and he is her maintainer, caretaker and leader who disciplines her if she deviates.

بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ

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

لَنْ يُفْلِحَ قَوْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَةً

(People who appoint a woman to be their leader, will never achieve success.) Al-Bukhari recorded this Hadith. Such is the case with appointing women as judges or on other positions of leadership.

وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ

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

وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ

(But men have a degree (of responsibility) over them). [2:228]

Qualities of the Righteous Wife

Allah said,

فَالصَّالِحَاتُ

(Therefore, the righteous) women,

قَانِتَاتٌ

(are Qanitat), obedient to their husbands, as Ibn 'Abbas and others stated.

حَافِظَاتٌ لِّلْغَيْبِ

(and guard in the husband's absence) As-Suddi and others said that it means she protects her honor and her husband's property when he is absent, and Allah's statement,

بِمَا حَفِظَ اللَّهُ

(what Allah orders them to guard.) means, the protected [husband] is the one whom Allah protects. Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

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

(The best women is she who when you look at her, she pleases you, when you command her she obeys you, and when you are absent, she protects her honor and your property.) Then, the Messenger of Allah ﷺ recited the Ayah,

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ

(Men are the protectors and maintainers of women,) until its end. Imam Ahmad recorded that 'Abdur-Rahman bin 'Awf said that the Messenger of Allah ﷺ said,

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

(If the woman prayed her five daily prayers, fasted her month, protected her chastity and obeyed her husband, she will be told, 'Enter Paradise from any of its doors …

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

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

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

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا

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

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

إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا

(if they both wish for peace, Allah will cause their reconciliation.)

Ali bin Abi Talhah reported that Ibn 'Abbas said, "Allah commands that a righteous man from the husband's side of the family and the wife's side of the family are appointed, so that they find out who among the spouses is in the wrong. If the man is in the wrong, they prevent him from his wife, and he pays some restitution. If the wife is in the wrong, she remains with her husband, and he does not pay any restitution. If the arbitrators decide that the marriage should remain intact or be dissolved, then their decision is upheld. If they decide that the marriage remains intact, but one of the spouses disagrees while the other agrees, and one of them dies, then the one who agreed inherits from the other, while the spouse who did not agree does not inherit from the spouse who agreed." This was collected by Ibn Abi Hatim and Ibn Jarir.

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

Those who are stingy and encourage people to be stingy and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment (37)And (also) those who spend of their wealth to be seen of men, and believe not in Allah and the Last Day, and whoever takes Shaytan as an intimate; then what a dreadful intimate he has (38)And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance? And Allah is Ever All-Knower of them (39)

The Censure of Stingy Behavior

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

وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ

(What disease is more serious than being stingy?) He also said,

إِيَّاكُمْ وَالشُّحَّ، فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْقَطِيْعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا

(Beware of being stingy, for it destroyed those who were before you, as it encouraged them to cut their relations and they did, and it encouraged them to commit sin and they did.) Allah said,

وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

(and hide what Allah has bestowed upon them of His bounties,)

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

إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ - وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ

(Verily, man is ungrateful to his Lord. And to that he bears witness.)[100:6-7] by his manners and conduct,

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

(And verily, he is violent in the love of wealth.)[100:8] Allah said,

وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

(and hide what Allah has bestowed upon them of His bounties) and this is why He threatened them,

وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

(And We have prepared for the disbelievers a disgraceful torment.)

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

إِنَّ اللهَ إِذَا أَنْعَمَ نِعْمَةً عَلى عَبْدٍ، أَحَبَّ أَنْ يَظْهَرَ أَثَرُهَا عَلَيْهِ

(When Allah grants a servant a favor, He likes that its effect appears on him.)

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

Those who are stingy and encourage people to be stingy and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment (37)And (also) those who spend of their wealth to be seen of men, and believe not in Allah and the Last Day, and whoever takes Shaytan as an intimate; then what a dreadful intimate he has (38)And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance? And Allah is Ever All-Knower of them (39)

The Censure of Stingy Behavior

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

وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ

(What disease is more serious than being stingy?) He also said,

إِيَّاكُمْ وَالشُّحَّ، فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْقَطِيْعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا

(Beware of being stingy, for it destroyed those who were before you, as it encouraged them to cut their relations and they did, and it encouraged them to commit sin and they did.) Allah said,

وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

(and hide what Allah has bestowed upon them of His bounties,)

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

إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ - وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ

(Verily, man is ungrateful to his Lord. And to that he bears witness.)[100:6-7] by his manners and conduct,

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

(And verily, he is violent in the love of wealth.)[100:8] Allah said,

وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

(and hide what Allah has bestowed upon them of His bounties) and this is why He threatened them,

وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

(And We have prepared for the disbelievers a disgraceful torment.)

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

إِنَّ اللهَ إِذَا أَنْعَمَ نِعْمَةً عَلى عَبْدٍ، أَحَبَّ أَنْ يَظْهَرَ أَثَرُهَا عَلَيْهِ

(When Allah grants a servant a favor, He likes that its effect appears on him.)

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

Those who are stingy and encourage people to be stingy and hide what Allah has bestowed upon them of His bounties. And We have prepared for the disbelievers a disgraceful torment (37)And (also) those who spend of their wealth to be seen of men, and believe not in Allah and the Last Day, and whoever takes Shaytan as an intimate; then what a dreadful intimate he has (38)And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance? And Allah is Ever All-Knower of them (39)

The Censure of Stingy Behavior

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

وَأَيُّ دَاءٍ أَدْوَأُ مِنَ الْبُخْلِ

(What disease is more serious than being stingy?) He also said,

إِيَّاكُمْ وَالشُّحَّ، فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْقَطِيْعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا

(Beware of being stingy, for it destroyed those who were before you, as it encouraged them to cut their relations and they did, and it encouraged them to commit sin and they did.) Allah said,

وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

(and hide what Allah has bestowed upon them of His bounties,)

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

إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ - وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ

(Verily, man is ungrateful to his Lord. And to that he bears witness.)[100:6-7] by his manners and conduct,

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ

(And verily, he is violent in the love of wealth.)[100:8] Allah said,

وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ

(and hide what Allah has bestowed upon them of His bounties) and this is why He threatened them,

وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

(And We have prepared for the disbelievers a disgraceful torment.)

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

إِنَّ اللهَ إِذَا أَنْعَمَ نِعْمَةً عَلى عَبْدٍ، أَحَبَّ أَنْ يَظْهَرَ أَثَرُهَا عَلَيْهِ

(When Allah grants a servant a favor, He likes that its effect appears on him.)

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

Surely! Allah wrongs not even of the weight of a speck of dust, but if there is any good (done), He doubles it, and gives from Him a great reward (40)How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people (41)On that day those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah (42)

Allah Wrongs Not Even the Weight of a Speck of Dust

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

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ

(And We shall set up balances of justice)[21:47] Allah said that Luqman said,

يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِي صَخْرَةٍ أَوْ فِي السَّمَاوَاتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ

(O my son! If it be (anything) equal to the weight of a mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth). [31:16] Allah said,

يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ - فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

(That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it.)[99:6-8]

The Two Sahihs recorded the long Hadith about the intercession that Abu Sa'id Al-Khudri narrated, and in which the Messenger of Allah ﷺ said,

فَيَقُولُ اللهُ عَزَّ وَجَلَّ: ارْجِعُوا، فَمَنْ وَجَدْتُمْ فِي قَلْبِهِ مِثْقَالَ حَبَّةِ خَرْدَلٍ مِنْ إِيمَانٍ، فَأَخْرِجُوهُ مِنَ النَّارِ

(Allah then says, "Go back, and take out of the Fire everyone in whose heart you find the weight of a mustard seed of faith") In another narration, Allah says,

وفي لفظ: أَدْنَى أَدْنَى أَدْنَى مِثْقَالِ ذَرَّةٍ مِنْ إِيمَانٍ، فَأَخْرِجُوهُ مِنَ النَّارِ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا

("Whosoever had the least, least, least speck of faith, take him out of the Fire," and they will take out many people.) Abu Sa'id then said, "Read, if you will,

إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ

(Surely! Allah wrongs not even of the weight of a speck of dust)."

Will Punishment be Diminished for the Disbelievers?

Sa'id bin Jubayr commented about Allah's statement,

وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا

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

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

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

(Yes. He is in a shallow area in Hell-fire, and were it not for me, he would have been in the …