Tafsir Surah An-Nisa' ayah 67 | Learn Quran Tafsir

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

Allah

أَلَمۡ تَرَ إِلَى الَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ امَنُواۡ بِمَا أُنزِلَ إِلَيۡكَ وَمَا أُنزِلَ مِن قَبۡلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواۡ إِلَى الطَّاغُوتِ وَقَدۡ أُمِرُواۡ أَن يَكۡفُرُواۡ بِهِ وَيُرِيدُ الشَّيۡطَانُ أَن يُضِلَّهُمۡ ضَلَلاً بَعِيدًا

Have you not seen those (hypocrites) 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.

Allah chastises those who claim to believe in what Allah has sent down to His Messenger and to the earlier Prophets, yet they refer to other than the Book of Allah and the Sunnah of His Messenger for judgment in various disputes.

It was reported that the reason behind revealing this Ayah was that;

a man from the Ansar and a Jew had a dispute, and the Jew said, ""Let us refer to Muhammad to judge between us.""

However, the Muslim man said, ""Let us refer to Ka`b bin Al-Ashraf (a Jew) to judge between us.""

It was also reported that;

the Ayah was revealed about some hypocrites who pretended to be Muslims, yet they sought to refer to the judgment of Jahiliyyah.

Other reasons were also reported behind the revelation of the Ayah.

However, the Ayah has a general meaning, as it chastises all those who refrain from referring to the Qur'an and Sunnah for judgment and prefer the judgment of whatever they chose of falsehood, which befits the description of Taghut here. This is why Allah said,

أَلَمۡ تَرَ إِلَى الَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ امَنُواۡ بِمَا أُنزِلَ إِلَيۡكَ وَمَا أُنزِلَ مِن قَبۡلِكَ

(and they wish to go for judgment to the Taghut) until the end of the Ayah.

Allah's statement,

وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاۡ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ رَأَيۡتَ الۡمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا

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.

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 اتَّبِعُواۡ مَأ أَنزَلَ اللَّهُ قَالُواۡ بَلۡ نَتَّبِعُ مَا وَجَدۡنَا عَلَيۡهِ ءَابَأءَنَا

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 قَوۡلَ الۡمُوۡمِنِينَ إِذَا دُعُواۡ إِلَى اللَّهِ وَرَسُولِهِ لِيَحۡكُمَ بَيۡنَهُمۡ أَن يَقُولُواۡ سَمِعۡنَا وَأَطَعۡنَا

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

فَكَيۡفَ إِذَا أَصَابَتۡهُم مُّصِيبَةٌ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ

How then, when a catastrophe befalls them because of what their hands have sent forth,

meaning, how about it if they feel compelled to join you because of disasters that they suffer due to their sins, then they will be in need of you.

ثُمَّ جَأوُوكَ يَحۡلِفُونَ بِاللّهِ إِنۡ أَرَدۡنَا إِلاَّ إِحۡسَانًا وَتَوۡفِيقًا

They come to you swearing by Allah, ""We meant no more than goodwill and conciliation!""

apologizing and swearing that they only sought goodwill and reconciliation when they referred to other than the Prophet for judgment, not that they believe in such alternative judgment, as they claim.

Allah describes these people to us further in His statement,

فَتَرَى الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ يُسَارِعُونَ فِيهِمۡ يَقُولُونَ نَخۡشَى أَن تُصِيبَنَا دَايِرَةٌ فَعَسَى اللّهُ أَن يَأۡتِيَ بِالۡفَتۡحِ أَوۡ أَمۡرٍ مِّنۡ عِندِهِ فَيُصۡبِحُواۡ عَلَى مَا أَسَرُّواۡ فِي أَنۡفُسِهِمۡ

نَادِمِينَ

And you see those in whose hearts there is a disease, they hurry to their friendship, saying:""We fear lest some misfortune of a disaster may befall us."" Perhaps Allah may bring a victory or a decision according to His will. Then they will become regretful for what they have been keeping as a secret in themselves. (5:52)

At-Tabarani recorded that Ibn Abbas said,

""Abu Barzah Al-Aslami used to be a soothsayer who judged between the Jews in their disputes. When some Muslims came to him to judge between them,

Allah sent down,

(Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you), (4:60) until,

إِنۡ أَرَدۡنَا إِلاَّ إِحۡسَانًا وَتَوۡفِيقًا

(""We meant no more than goodwill and conciliation!""). (4:62)

Allah then said

أُولَـيِكَ الَّذِينَ يَعۡلَمُ اللّهُ مَا فِي قُلُوبِهِمۡ

They (hypocrites) are those of whom Allah knows what is in their hearts;

These people are hypocrites, and Allah knows what is in their hearts and will punish them accordingly, for nothing escapes Allah's watch.

Consequently, O Muhammad! Let Allah be sufficient for you in this regard, because He has perfect knowledge of their apparent and hidden affairs.

This is why Allah said,

فَأَعۡرِضۡ عَنۡهُمۡ

so turn aside from them (do not punish them),

meaning, do not punish them because of what is in their hearts.

وَعِظۡهُمۡ

but admonish them,

means, advise them against the hypocrisy and evil that reside in their hearts.

وَقُل لَّهُمۡ فِي أَنفُسِهِمۡ قَوۡلاً بَلِيغًا

and speak to them an effective word to reach their inner selves.

advise them, between you and them, using effective words that might benefit them.

The Necessity of Obeying the Messenger

Allah said,

وَمَا أَرۡسَلۡنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ

We sent no Messenger, but to be obeyed,

meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet.

Allah's statement,

بِإِذۡنِ اللّهِ

by Allah's leave,

According to Mujahid, means,

""None shall obey, except by My leave,""

This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience.

In another Ayah, Allah said,

وَلَقَدۡ صَدَقَكُمُ اللَّهُ وَعۡدَهُ إِذۡ تَحُسُّونَهُمۡ بِإِذۡنِهِ

And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission. (3:152)

meaning, by His command, decree, will and because He granted you superiority over them.

Allah's statement,

وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُواۡ أَنفُسَهُمۡ جَأوُوكَ فَاسۡتَغۡفَرُواۡ اللّهَ وَاسۡتَغۡفَرَ لَهُمُ الرَّسُولُ

If they (hypocrites), when they had been unjust to themselves, had come to you and begged Allah's forgiveness, and the Messenger had begged forgiveness for them,

directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger, so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon.

This is why Allah said,

لَوَجَدُواۡ اللّهَ تَوَّابًا رَّحِيمًا

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

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

Allah said

فَلَ وَرَبِّكَ لَا يُوۡمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ

But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,

Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly.

Allah said,

ثُمَّ لَا يَجِدُواۡ فِي أَنفُسِهِمۡ حَرَجًا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواۡ تَسۡلِيمًا

and find in themselves no resistance against your decisions, and accept (them) with full submission.

meaning:they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet's decision with total submission without any rejection, denial or dispute.

Al-Bukhari recorded that Urwah said,

""Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah's Messenger said to Az-Zubayr,

اسۡقِ يَا زُبَيۡرُ ثُمَّ أَرۡسِلِ الۡمَاءَ إِلى جَارِك

O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.

The Ansari became angry and said, `O Allah's Messenger! Is it because he is your cousin?'

On that, the face of Allah's Messenger changed color (because of anger) and said,

اسۡقِ يَا زُبَيۡرُ ثُمَّ احۡبِسِ الۡمَاءَ حَتَّى يَرۡجِعَ إِلَى الۡجَدۡرِ ثُمَّ أَرۡسِلِ الۡمَاءَ إِلى جَارِك

Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.

So, Allah's Messenger gave Az-Zubayr his full right when the Ansari made him angry.

Before that, Allah's Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari.

Az-Zubayr said, `I think the following verse was revealed concerning that case,

فَلَ وَرَبِّكَ لَا يُوۡمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ

But no, by your Lord, they can have no faith, until they make you (O Muhammad) judge in all disputes between them.""'

Another Reason

In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that;

two men took their dispute to the Prophet, and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, ""I do not agree.""

The other person asked him, ""What do you want then?""

He said, ""Let us go to Abu Bakr As-Siddiq.""

They went to Abu Bakr and the person who won the dispute said, ""We went to the Prophet with our dispute and he issued a decision in my favor.""

Abu Bakr said, ""Then the decision is that which the Messenger of Allah issued.""

The person who lost the dispute still rejected the decision and said, ""Let us go to Umar bin Al-Khattab.""

When they went to Umar, the person who won the dispute said, ""We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision.""

Umar bin Al-Khattab asked the second man and he concurred.

Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet's decision with the sword and killed him. Consequently, Allah revealed,

فَلَ وَرَبِّكَ لَا يُوۡمِنُونَ

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

Most People Disobey What They Are Ordered

Allah says

وَلَوۡ أَنَّا كَتَبۡنَا عَلَيۡهِمۡ أَنِ اقۡتُلُواۡ أَنفُسَكُمۡ أَوِ اخۡرُجُواۡ مِن دِيَارِكُم مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنۡهُمۡ

And if We had ordered them (saying), ""Kill yourselves (i.e. the innocent ones kill the guilty ones) or leave your homes,"" very few of them would have done it;

Allah states that even if the people were commanded to commit what they were prohibited from doing, most of them would not submit to this command, for their wicked nature is such that they dispute orders. Allah has complete knowledge of what has not occurred, and how it would be if and when it did occur. This is why Allah said,

وَلَوۡ أَنَّا كَتَبۡنَا عَلَيۡهِمۡ أَنِ اقۡتُلُواۡ أَنفُسَكُمۡ

(And if We had ordered them (saying), ""Kill yourselves (i.e. the innocent ones kill the guilty ones)) until the end of the Ayah.

This is why Allah said,

وَلَوۡ أَنَّهُمۡ فَعَلُواۡ مَا يُوعَظُونَ بِهِ

but if they had done what they were told,

meaning, if they do what they were commanded and refrain from what they were prohibited.

لَكَانَ خَيۡرًا لَّهُمۡ

it would have been better for them,

than disobeying the command and committing the prohibition,

وَأَشَدَّ تَثۡبِيتًا

and would have strengthened their conviction,

According to As-Suddi,

stronger Tasdiq (conviction of faith)

وَإِذاً لاَّتَيۡنَاهُم مِّن لَّدُنَّـا

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

أَجۡراً عَظِيمًا

A great reward, (Paradise).

وَلَهَدَيۡنَاهُمۡ صِرَاطًا مُّسۡتَقِيمًا

And indeed We should have guided them to the straight way.

in this life and the Hereafter.

Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Allah then said,

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوۡلَـيِكَ مَعَ الَّذِينَ أَنۡعَمَ اللّهُ عَلَيۡهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـيِكَ رَفِيقًا

And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous. And how excellent these companions are!

Consequently, whosoever implements what Allah and His Messenger have commanded him and avoids what Allah and His Messenger have prohibited, then Allah will grant him a dwelling in the Residence of Honor.

There, Allah will place him in the company of the Prophets, and those who are lesser in grade, the true believers, then the martyrs and then the righteous, who are righteous inwardly and outwardly.

Allah then praised this company,

وَحَسُنَ أُولَـيِكَ رَفِيقًا

(And how excellent these companions are!).

Al-Bukhari recorded that Aishah said,

""I heard the Messenger of Allah saying,

مَا مِنۡ نَبِيَ يَمۡرَضُ إِلاَّ خُيِّرَ بَيۡنَ الدُّنۡيَا وَالاۡاخِرَة

Every Prophet who falls ill is given the choice between this life and the Hereafter.

During the illness that preceded his death, his voice became weak and I heard him saying,

مَعَ الَّذِينَ أَنۡعَمَ اللّهُ عَلَيۡهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ

(in the company of those on whom Allah has bestowed His grace, the Prophets, the true believers (Siddiqin), the martyrs and the righteous).

I knew then that he was being given the choice.""

Muslim recorded this Hadith.

This Hadith explains the meaning of another Hadith;

the Prophet said before his death;

اللَّهُمَّ فِي الرَّفِيقِ الاَۡعۡلَى

O Allah! In the Most High Company,

three times, and he then died, may Allah's best blessings be upon him.

The Reason Behind Revealing this Honorable Ayah

Ibn Jarir recorded that Sa`id bin Jubayr said,

""An Ansari man came to the Messenger of Allah while feeling sad. The Prophet said to him, `Why do I see you sad?'

He said, `O Allah's Prophet! I was contemplating about something.'

The Prophet said, `What is it?'

The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.'

The Prophet did not say anything, but later Jibril came down to him with this Ayah,

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوۡلَـيِكَ مَعَ الَّذِينَ أَنۡعَمَ اللّهُ عَلَيۡهِم مِّنَ النَّبِيِّينَ

(And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets), and the Prophet sent the good news to the Ansari man.""

This Hadith was narrated in Mursal form from Masruq, Ikrimah, Amir Ash-Sha`bi, Qatadah and Ar-Rabi bin Anas.

This is the version with the best chain of narrators.

Abu Bakr bin Marduwyah recorded it with a different chain from Aishah, who said;

""A man came to the Prophet and said to him, `O Messenger of Allah! You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you. When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.'

The Prophet did not answer him until the Ayah,

And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the true believers, the martyrs, and the righteous. And how excellent these companions are!

was revealed to him.""

This was collected by Al-Hafiz Abu Abdullah Al-Maqdisi in his book, Sifat Al-Jannah, he then commented,

""I do not see problems with this chain.""

And Allah knows best.

Muslim recorded that Rabi`ah bin Ka`b Al-Aslami said,

""I used to sleep at the Prophet's house and bring him his water for ablution and his needs. He once said to me, `Ask me.'

I said, `O Messenger of Allah! I ask that I be your companion in Paradise.'

He said, `Anything except that?'

I said, `Only that.'

He said,

فَأَعِنِّي عَلى نَفۡسِكَ بِكَثۡرَةِ السُّجُود

Then help me (fulfill this wish) for you by performing many prostrations.""

Imam Ahmad recorded that `Amr bin Murrah Al-Juhani said,

""A man came to the Prophet and said, `O Allah's Messenger! I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah, pray the five (daily prayers), give the Zakah due on my wealth and fast the month of Ramadan.'

The Messenger of Allah said,

مَـــنۡ مَـــاتَ عَلى هَـــذَا كَانَ مَـــعَ النَّبِيِّيــنَ وَالصِّــدِّيقِينَ وَالشُّــهَدَاءِ يَـــــــــوۡمَ الۡقِيَـــــامَةِ هَكَذا وَنَصَبَ أُصۡبُعَيۡهِ مَا لَمۡ يَعُقَّ وَالِدَيۡه

Whoever dies in this state will be with the Prophets, the truthful and martyrs on the Day of Resurrection, as long as - and he raised his finger - he is not disobedient to his parents.""

Only Ahmad recorded this Hadith.

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

The Messenger said,

الۡمَرۡءُ مَعَ مَنۡ أَحَب

One is with those whom he loves.

Anas commented,

""Muslims were never happier than with this Hadith.""

In another narration, Anas said,

""I love the Messenger of Allah, Abu Bakr and Umar, and I hope that Allah will resurrect me with them, even though I did not perform actions similar to theirs.""

Allah said

ذَلِكَ الۡفَضۡلُ مِنَ اللّهِ

Such is the bounty from Allah,

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

وَكَفَى بِاللّهِ عَلِيمًا

and Allah is sufficient as All-Knower,

He knows those who deserve guidance and success."

An-Nisa': 67

Ayah

Translation

Tafsir

An-Nisa': 67