4. An-Nisaa

Have you not seen those who claim sanctity for themselves? Nay, but Allah sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a 'Fatīl' (49)Look, how they invent a lie against Allah, and enough is that as a manifest sin (50)Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to those who disbelieve, "These people are better guided on the way, " than the believers (51)They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper (52)

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

Al-Hasan and Qatadah said, "This Ayah,

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم

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

نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ

(We are the children of Allah and His loved ones)[5:18] and their statement,

لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ

(None shall enter Paradise unless he be a Jew or a Christian)." [2:111] This is why Allah said,

بَلِ اللَّهُ يُزَكِّي مَن يَشَاءُ

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

وَلَا يُظْلَمُونَ فَتِيلًا

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

انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ

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

لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ

(None shall enter Paradise unless he be a Jew or a Christian)[2:111] their statement;

لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَاتٍ

(The Fire shall not touch us but for a number of days)[3:24] and their reliance on the righteous deeds of their forefathers. Allah has decreed that the good actions of the fathers do not help the children, when He said,

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ

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

وَكَفَىٰ بِهِ إِثْمًا مُّبِينًا

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

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ

(Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut).

Muhammad bin Ishaq said from Hassan bin Fa'id that 'Umar bin …

Have you not seen those who claim sanctity for themselves? Nay, but Allah sanctifies whom He wills, and they will not be dealt with injustice even equal to the extent of a 'Fatīl' (49)Look, how they invent a lie against Allah, and enough is that as a manifest sin (50)Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut and say to those who disbelieve, "These people are better guided on the way, " than the believers (51)They are those whom Allah has cursed, and he whom Allah curses, you will not find for him (any) helper (52)

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

Al-Hasan and Qatadah said, "This Ayah,

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم

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

نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ

(We are the children of Allah and His loved ones)[5:18] and their statement,

لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ

(None shall enter Paradise unless he be a Jew or a Christian)." [2:111] This is why Allah said,

بَلِ اللَّهُ يُزَكِّي مَن يَشَاءُ

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

وَلَا يُظْلَمُونَ فَتِيلًا

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

انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ

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

لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ

(None shall enter Paradise unless he be a Jew or a Christian)[2:111] their statement;

لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَاتٍ

(The Fire shall not touch us but for a number of days)[3:24] and their reliance on the righteous deeds of their forefathers. Allah has decreed that the good actions of the fathers do not help the children, when He said,

تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ

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

وَكَفَىٰ بِهِ إِثْمًا مُّبِينًا

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

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ

(Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghut).

Muhammad bin Ishaq said from Hassan bin Fa'id that 'Umar bin …

Or have they a share in the dominion? Then in that case they would not give mankind even a Naqir (53)Or do they envy men for what Allah has given them of His bounty? Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom (54)Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them)(55)

The Envy and Miserly Conduct of the Jews

Allah asked the Jews if they have a share in the dominion. That is merely a statement of rebuke, since they do not have any share in the dominion. Allah then described them as misers,

فَإِذًا لَّا يُؤْتُونَ النَّاسَ نَقِيرًا

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

قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ

(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely withold it out of fear of spending it.)[17:100] meaning, for fear that what you have might end, although there is no such possibility here. This only demonstrates their greedy and stingy nature. This is why Allah said,

وَكَانَ الْإِنسَانُ قَتُورًا

(And man is ever Qatur) meaning Bakhil (stingy). [17:100] Allah then said,

أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ

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

أَمْ يَحْسُدُونَ النَّاسَ

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

فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا

(Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) meaning, We gave the prophethood to the tribes of the Children of Israel, who are among the offspring of Ibrahim and sent down the Books to them. These Prophets ruled the Jews with the prophetic tradition, and We made kings among them. Yet,

فَمِنْهُم مَّنْ آمَنَ بِهِ

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

وَمِنْهُم مَّن صَدَّ عَنْهُ

(and of them were (some) who rejected it) by disbelieving in it, ignoring it, and hindering the people from its path, although this bounty was from and for them, the Children of Israel. They disputed with their own Prophets; so what about you, O Muhammad ﷺ, especially since you are not from the Children of Israel? Mujahid said,

فَمِنْهُم مَّنْ آمَنَ بِهِ

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

وَمِنْهُم مَّن صَدَّ عَنْهُ

(and of them were (some) who rejected [him].)" Therefore, …

Or have they a share in the dominion? Then in that case they would not give mankind even a Naqir (53)Or do they envy men for what Allah has given them of His bounty? Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom (54)Of them were (some) who believed in it, and of them were (some) who rejected it; and enough is Hell for burning (them)(55)

The Envy and Miserly Conduct of the Jews

Allah asked the Jews if they have a share in the dominion. That is merely a statement of rebuke, since they do not have any share in the dominion. Allah then described them as misers,

فَإِذًا لَّا يُؤْتُونَ النَّاسَ نَقِيرًا

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

قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ

(Say: "If you possessed the treasure of the mercy of my Lord, then you would surely withold it out of fear of spending it.)[17:100] meaning, for fear that what you have might end, although there is no such possibility here. This only demonstrates their greedy and stingy nature. This is why Allah said,

وَكَانَ الْإِنسَانُ قَتُورًا

(And man is ever Qatur) meaning Bakhil (stingy). [17:100] Allah then said,

أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ

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

أَمْ يَحْسُدُونَ النَّاسَ

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

فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا

(Then, We have already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom.) meaning, We gave the prophethood to the tribes of the Children of Israel, who are among the offspring of Ibrahim and sent down the Books to them. These Prophets ruled the Jews with the prophetic tradition, and We made kings among them. Yet,

فَمِنْهُم مَّنْ آمَنَ بِهِ

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

وَمِنْهُم مَّن صَدَّ عَنْهُ

(and of them were (some) who rejected it) by disbelieving in it, ignoring it, and hindering the people from its path, although this bounty was from and for them, the Children of Israel. They disputed with their own Prophets; so what about you, O Muhammad ﷺ, especially since you are not from the Children of Israel? Mujahid said,

فَمِنْهُم مَّنْ آمَنَ بِهِ

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

وَمِنْهُم مَّن صَدَّ عَنْهُ

(and of them were (some) who rejected [him].)" Therefore, …

Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise (56)But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates), and We shall admit them to shades, wide and ever deepening (57)

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

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

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا

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

كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ

(We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment).

Al-A'mash said that Ibn 'Umar said, "When their skin are burned, they will be given another skin in replacement, and this skin will be as white as paper." This was collected by Ibn Abi Hatim, who also recorded that Al-Hasan said,

كُلَّمَا نَضِجَتْ جُلُودُهُم

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

كُلَّمَا نَضِجَتْ جُلُودُهُم

(As often as their skins are roasted through,) means, "Whenever the Fire has roasted them through and consumed their flesh, they will be told, 'Go back as you were before,' and they will."

The Wealth of the Righteous; Paradise and its Joy

Allah said,

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا

(But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever.) describing the destination of the happy ones in the gardens of Eden, beneath which rivers flow in all of its areas, spaces and corners, wherever they desire and wish. They will reside in it for eternity, and they will not be transferred or removed from it, nor would they want to move from it. Allah said,

لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ

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

وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا

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

Surely, those who disbelieved in Our Ayat, We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment. Truly, Allah is Ever Most Powerful, All-Wise (56)But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever. Therein they shall have Azwajun Mutahharatun (purified mates), and We shall admit them to shades, wide and ever deepening (57)

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

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

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا

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

كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ

(We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment).

Al-A'mash said that Ibn 'Umar said, "When their skin are burned, they will be given another skin in replacement, and this skin will be as white as paper." This was collected by Ibn Abi Hatim, who also recorded that Al-Hasan said,

كُلَّمَا نَضِجَتْ جُلُودُهُم

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

كُلَّمَا نَضِجَتْ جُلُودُهُم

(As often as their skins are roasted through,) means, "Whenever the Fire has roasted them through and consumed their flesh, they will be told, 'Go back as you were before,' and they will."

The Wealth of the Righteous; Paradise and its Joy

Allah said,

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا

(But those who believe and do deeds of righteousness, We shall admit them to Gardens under which rivers flow (Paradise), abiding therein forever.) describing the destination of the happy ones in the gardens of Eden, beneath which rivers flow in all of its areas, spaces and corners, wherever they desire and wish. They will reside in it for eternity, and they will not be transferred or removed from it, nor would they want to move from it. Allah said,

لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ

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

وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا

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

Verily, Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer (58)

The Command to Return the Trusts to Whomever They Are Due

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

أَدِّ الْأَمَانَةَ إِلى مَنِ ائْتَمَنَكَ، وَلَا تَخُنْ مَنْ خَانَكَ

(Return the trust to those who entrusted you, and do not betray those who betrayed you.)

Imam Ahmad and the collectors of Sunan recorded this Hadith. This command refers to all things that one is expected to look after, such as Allah's rights on His servants: praying, Zakah, fasting, penalties for sins, vows and so forth. The command also includes the rights of the servants on each other, such as what they entrust each other with, including the cases that are not recorded or documented. Allah commands that all types of trusts be fulfillled. Those who do not implement this command in this life, it will be extracted from them on the Day of Resurrection. It is recorded in the Sahih that the Messenger of Allah ﷺ said,

لَتُؤَدَّنَّ الْحُقُوقُ إِلى أَهْلِهَا حَتَّى يُقْتَصَّ لِلشَّاةِ الْجَمَّاءِ مِنَ الْقَرْنَاءِ

(The rights will be rendered back to those to whom they are due, and even the sheep that does not have horns will take revenge from the horned sheep.)

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

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا

(Verily, Allah commands that you should render back the trusts to those, to whom they are due). He then called 'Uthman and gave the key back to him."

Ibn Jarir also narrated that 'Umar bin Al-Khattab said, "When the Messenger of Allah ﷺ went out of the Ka'bah, he was reciting this Ayah,

إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا

(Verily, Allah commands that you should render back the trusts to those, to whom they are due).

May I sacrifice my father and mother for him, I never heard him recite this Ayah before that." It is popular that this is the reason behind revealing the Ayah (4:58). Yet, the application of the Ayah is general, and this is why Ibn 'Abbas and Muhammad bin Al-Hanafiyyah said, "This Ayah is for the righteous and wicked," meaning it is a command that encompasses everyone.

The Order to Be Just

Allah said,

وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ

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

إِنَّ اللهَ مَعَ الْحَاكِمِ مَا لَمْ يَجُرْ، فَإِذَا جَارَ وَكَلَهُ اللهُ إِلى نَفْسِهِ

(Allah is with the judge as long as …

O you who believe! Obey Allah and obey the Messenger, and those of you who are in authority. If you differ in anything among yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination (59)

The Necessity of Obeying the Rulers in Obedience to Allah

Al-Bukhari recorded that Ibn 'Abbas said that the Ayah,

أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ

(Obey Allah and obey the Messenger, and those of you who are in authority.) "Was revealed about 'Abdullah bin Hudhafah bin Qays bin 'Adi, who the Messenger of Allah ﷺ sent on a military expedition." This statement was collected by the Group, with the exception of Ibn Majah At-Tirmidhi said, "Hasan, Gharib". Imam Ahmad recorded that 'Ali said, "The Messenger of Allah ﷺ sent a troop under the command of a man from Al-Ansar. When they left, he became angry with them for some reason and said to them, 'Has not the Messenger of Allah ﷺ commanded you to obey me?' They said, 'Yes.' He said, 'Collect some wood,' and then he started a fire with the wood, saying, 'I command you to enter the fire.' The people almost entered the fire, but a young man among them said, 'You only ran away from the Fire to Allah's Messenger. Therefore, do not rush until you go back to Allah's Messenger, and if he commands you to enter it, then enter it.' When they went back to Allah's Messenger ﷺ, they told him what had happened, and the Messenger ﷺ said,

لَوْ دَخَلْتُمُوهَا مَا خَرَجْتُمْ مِنْهَا أَبَدًا، إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ

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

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

(The Muslim is required to hear and obey in that which he likes and dislikes, unless he was commanded to sin. When he is commanded with sin, then there is no hearing or obeying.)

This Hadith is recorded in the Two Sahihs. 'Ubadah bin As-Samit said, "We gave our pledge to Allah's Messenger to hear and obey (our leaders), while active and otherwise, in times of ease and times of difficulty, even if we were deprived of our due shares, and to not dispute this matter (leadership) with its rightful people. The Prophet ﷺ said,

إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا، عِنْدَكُمْ فِيهِ مِنَ اللهِ بُرْهَانٌ

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

اسْمَعُوا وَأَطِيعُوا، وَإِنْ أُمِّرَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ كَأَنَّ رَأْسَهُ زَبِيبَةٌ

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

وَلَوِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ يَقُودُكُمْ …

Have you not seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray (60)And when it is said to them: "Come to what Allah has sent down and to the Messenger," you see the hypocrites turn away from you with aversion (61)How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allah, "We meant no more than goodwill and conciliation! (62)They (hypocrites) are those of whom Allah knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word to reach their inner selves (63)

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

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

يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ

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

يَصُدُّونَ عَنكَ صُدُودًا

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

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا

(When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following.")[31:21] This is different from the conduct of the faithful believers, whom Allah describes as,

إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُوا سَمِعْنَا وَأَطَعْنَا

(The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey.")[24:51]

Chastising the Hypocrites

Chastising the hypocrites, Allah said,

فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ

(How then, when a catastrophe befalls them because of what their hands have sent forth,) meaning, how about it if they feel compelled to join you because of disasters that they suffer due to their sins, then …