SURAH AN-NISA (AYAH 51 to 60)

SECTION 8

Leaning to injustice and evil to be avoided

Jews preferring the idolaters to Muslims---Abraham’s seed blessed---Recompense for disbelief and faith---Obedience to ALLAH, the Apostle Muhammad and those vested with the authority.

أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا {4:51}

[Q4:51] Alam tara ilal lazeena 'ootoo naseebam minal kitaabi yu'minoona bil Jibti wat Taaghooti wa yaqooloona lillazeena kafaroo haaa ulaaa'i ahdaa minal lazeena aamanoo sabeelaa.
[Q4:51] Have you not seen those to whom a portion of the Book has been given? They believe in idols and false deities and say of those who disbelieve: These are better guided in the path than those who believe.

[Q4:51] Tidakkah engkau perhatikan (dan merasa pelik wahai Muhammad) kepada orang-orang yang telah diberikan sebahagian dari Kitab (Taurat)? Mereka percaya kepada benda-benda yang disembah yang lain dari ALLAH (SwT) dan kepada Taghut dan mereka pula berkata kepada orang-orang kafir (kaum musyrik di Mekah) bahawa mereka (kaum musyrik itu) lebih betul jalan agamanya daripada orang-orang yang beriman (kepada Nabi Muhammad s.a.w). 

Jibt means sorcery and taghut means rebel or devil -also the names of the two idols the Quraysh worshipped. Refer to the commentary of al-Baqarah 2:256. The reference is to the Jews who, by going astray from the path of pure monotheism of Musa, had given currency to sorcery and devildom in order to form an alliance with the idolatrous Arabs. By siding with the pagans the Jews showed their preference for idolatry. Their tacit approval of idolatry has been pointed out in this verse. The Jews said openly that the pagans were better guided than the Muslims.

©  The words Jibt and taghut refer to any ungodly authority which claims inspiration, intuition or special communion with the unseen. This also applies to any temporal authority without the divine sanction.

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(4:51) Have you not seen those to whom a portion of the Book was given? They believe in baseless superstitions *81 and taghut (false deities), *82 and say about the unbelievers that they are better guided than those who believe. *83

*81. Jibt signifies 'a thing devoid of any true basis and bereft of all usefulness'. In Islamic terminology the various forms of sorcery, divination and soothsaying, in short all superstitions, are termed jibt. It is reported in a tradition that, 'to divine things from the cries of animals, or the traces of animals' paws, or the flight of birds, constitutes jibt. Thus, jibt may be roughly translated as 'superstition'. (See Abu Da'ud, Tibb', 23; Ahmad b. Hanbal, Musnad, vol. 3, p. 477 and vol. 5, p. 60 - Ed.)
*82. For explanation see Towards Understanding the Qur'an, vol. I, Surah 2, nn. 286 and 288. 
*83. The obstinacy of the Jewish religious scholars had, reached such a point that they brazenly declared the followers of Muhammad (peace be on him) to be in greater error than even the polytheists of Arabia. This was despite the fact that they knew that the Muslims stood for absolute monotheism while their opponents believed in that undisguised polytheism which has been so vehemently denounced throughout the Bible. 

أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ ۖ وَمَنْ يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيرًا {4:52}

[Q4:52] Ulaaa'ikal lazeena la'ana humul laahu wa mai yal'anil laahu falan tajida lahoo naseeraa.
[Q4:52] Those are they whom ALLAH (SWT) has cursed, and whomever ALLAH (SWT) curses you shall not find any helper for him.

[Q4:52] (Kaum Yahudi yang demikian sikapnya) mereka itulah orang-orang yang dilaknat oleh ALLAH (SwT) dan sesiapa yang dilaknat oleh ALLAH (SwT), maka engkau tidak sekali-kali akan mendapati sesiapa pun yang boleh menolongnya. 

The words with which this verse ends indicate that those whom ALLAH (SWT) curses can never avail of any help from any of their helpers, i.e., no deeds seemingly good and no amount of blessing invoked on their behalf by their followers of friends can ever be of any avail for such cursed ones.

Ü  "ALLAH (SWT) has cursed" indicates that cursing those who have gone astray (and by throwing the commandments of ALLAH (SWT) AND the teachings of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to the winds AND inflicted pain and misery on the Ahlul Bayt) is a ungodly act.

Ü  "And whosoever ALLAH (SWT) curses, for him you shall not find a helper" means [1] that neither their ostentatious good deeds, NOR [2] the invocations of blessings by their friends and followers on their behalf will save them from the eternal punishment.

ALL GOOD DEEDS DONE BY THE WICKED, [1] are made null and void (verses 3:20 & 21) as the [2] unintentional evils of the good one are wiped out by ALLAH (SWT)’s mercy … verses 29:2, 7 & 47; 64:9; 65:5 and 66:8.

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(4:52) Such are the ones whom Allah has cursed; and he whom Allah curses has none to come to his help.

أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا {4:53}

[Q4:53] Am lahum naseebum minal mulki fa izal laa yu'toonan naasa naqeeraa.
[Q4:53] Or have they a share in the kingdom? But then they would not give to people even the speck in the date stone.

[Q4:53] Patutkah ada bagi mereka (kaum Yahudi itu) sesuatu bahagian dari kekuasaan memerintah? (Tidak, bahkan kalau ada) maka sudah tentu mereka tidak akan memberikan sedikitpun kebaikan kepada manusia.

The kingdom of ALLAH (SWT) granted to the children of Is-haq **WAS TAKEN away from them after Isa, and **WAS TRANSFERRED to the children of Ismail. Refer to Matthew 21: 41 to 45.

õ  So niggardly of spirit are the Jews that no one will be benefited if they happen to own a kingdom.

THE PROPHECY IS THAT THE KINGDOM PROMISED TO THE SEED OF IBRAHIM, is forever taken away from the Jews, MEANING THAT the Jews are no more entitled to the granting of the Kingdom which they alleged that it could not be grated to anyone except to their own people.

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(4:53) Have they any share in the dominion (of Allah)? Had that been so, they would never have granted people even as much as the speck on a date-stone. *84

*84. The Jews, who had judged the Muslims to be in error, are asked if they have some share in God's authority which entitles them to judge who is rightly guided and who is not. If the Jews really had any share in that authority, no one would receive so much as a penny from them, for their hearts are too small to even acknowledge the truth, let alone credit others with righteousness and goodness. This verse can also be understood somewhat differently so as to pose the following question to the Jews: 'Is it a matter of your possessing some dominion which you are reluctant to share with others?' Obviously, the question was merely one of acknowledging the Truth, and they were too grudging to credit others with it. 

أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا {4:54}

[Q4:54] Am yahsudoonan naasa 'alaa maaa aataahumul laahu min fadlihee faqad aatainaaa Aala Ibraaheemal Kitaaba wal Hikmata wa aatainaahum mulkan'azeemaa.
[Q4:54] Or do they envy the people for what ALLAH (SWT) has given them of His grace? But indeed We have given to Ibrahim's children the Book and the wisdom, and We have given them a grand kingdom.

[Q4:54] Atau patutkah mereka dengki kepada manusia (Nabi Muhammad dan umatnya) disebabkan nikmat (pangkat Nabi dan agama Islam) yang telah diberikan oleh ALLAH (SwT) kepada mereka dari limpah kurniaNya? Kerana sesungguhnya Kami telahpun memberi kepada keluarga Ibrahim: Kitab (agama) dan hikmat (pangkat Nabi) dan kami telah memberi kepada mereka kerajaan yang besar. 

IT WAS THE "HOUSE OF IBRAHIM" WHICH WAS PROMISED LEADERSHIP IN RELIGION AND GREATNESS AS A NATION.

v  Please refer to the commentary of al-Baqarah 2:124 to know how the divine kingdom was transferred to the descendants of Ismail, the son of Ibrabim,-THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) AND HIS AHLUL BAYT, WHOM ALLAH (SWT) HAS GIVEN THE BOOK, THE WISDOM AND A GREAT KINGDOM.

According to this verse the descendants of Ibrahim, through Ismail, HAVE BEEN GIVEN THE BOOK AND THE WISDOM AND THE AUTHORITY TO GUIDE AND LEAD MANKIND, BECAUSE THEY ARE FOREMOST IN TOTAL SUBMISSION TO ALLAH (SWT).

Mankind has been enjoined **to follow and **obey them, EVEN IF they do not hold any defacto power, which the descendants of Ismail had for a very brief period in the times of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and Ali ibne Abi Talib. IF AUTHORITY MEANS DE FACTO TEMPORAL POWER, THEN THERE IS NO ROOM FOR DIVIDING THE PEOPLE INTO BELIEVERS AND UNBELIEVERS in verse 55 of this Surah.

The Kingdom promised to the seed of Ibrahim though denied to the Jews who were also the children of Ibrahim, still remains in Ibrahim’s seed BUT transferred from the descendants of Israel (children of Is-hak) to those of Isma-il in accordance with the covenant made with Ibrahim, vide verse 2:125. (Gen. 12:2 & 3, 15:5, 17:8 and 17:18)

“And I make of thee a graet nation, and I will bless thee, and make thy name great; thou shalt be a blessing “And I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed. (Gen. 12:2 & 3)

“And he brought him forth abroad, and said, look now toward heaven, and tell the stars, if thou be able to number them; and he said unto him, So shall thy seed be.” (Gen. 15:5)

“And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their ALLAH (SWT). “And Abraham said unto ALLAH (SWT), O’ that Ishmael might live before thee!” (Gen. 17:8 & 18)

Regarding the Kingdom being transferred from the Israelites to the Hashimites see Math 21:43

“Therefore say I unto you, the Kingdom of ALLAH (SWT) shall be taken away from you and given to a nation bringing forth the fruits thereof.”

Ü  NOTE the three things gifted to Ibrahim’s seed viz., [*] The Book, [*] Wisdom and [*] the Kingdom.

HENCE HE WHOM ALLAH (SWT) HIMSELF GRANTS THE BOOK AND WISDOM (THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) NEEDED NO EDUCATION OR TRAINING THROUGH ANY MORTAL TEACHER. AND THE KINGDOM GRANTED BY ALLAH (SWT) NONE ELSE CAN EVER TAKE IT AWAY. “The Kingdom i.e., the seed of Ibrahim in whom it had to remain forever.” (John 14:16).

IT IS AS MUCH A DIRECTIVE TO THE MUSLIMS that their temporal power according to the will of ALLAH (SWT) must be with the Holy Ahlul-Bait and during the time the Last Holy Imam, i.e., Muhammad alMahdi, the Kingdom as a whole, in fulfillment of the Covenant of the Lord with Ibrahim, shall be with him who will fill the earth with equity and fair-play as it would have been filled with iniquity and falsehood.

The prophet Jesus prophecies about the days:

“And when he is come, he will reprove the world of sin and of righteneousness, and of judgment.” (John 16:8)

µ  Abul-Hasan Maghazli reports from the Fifth Holy Imam Muhammad Al-Baquir that he said the people mentioned in this verse and those envied by the others, are the Holy Ahlul-Bait upon whom special blessings and bounties of ALLAH (SWT) have been bestowed.

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(4:54) Do they envy others for the bounty that Allah has bestowed upon them? *85 (Let them bear in mind that) We bestowed upon the house of Abraham the Book and Wis-dom, and We bestowed upon them a mighty dominion, *86

*85. By implication, this query accurately portrays the state of mind of the Jews. They saw the Muslims being endowed with the grace and reward of God which they, notwithstanding their own unworthiness had expected to fall to their share. By virtue of the advent of a great Prophet among the ummis of Arabia, a spiritual, moral and intellectual revolution had taken place which totally changed their practical life and ultimately led them to greatness and glory. It is this which aroused their spite and envy, and which was reflected in their unjustifiable remarks about the Muslims. 
*86. This 'mighty dominion' refers to the position of world leadership and authority which a people attain by virtue of receiving the knowledge in the Book of God and acting according to its dictates. 

فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا {4:55}

[Q4:55] Faminhum man aamana bihee wa minhum man sadda 'anh; wa kafaa bi Jahannama sa'eeraa.
[Q4:55] So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn.

[Q4:55] Maka di antara mereka (kaum Yahudi yang dengki itu) ada yang beriman kepada (apa yang telah di kurniakan oleh ALLAH (SwT) kepada keluarga Nabi Ibrahim) itu dan ada pula di antara mereka yang berpaling daripadanya (tidak beriman) dan cukuplah dengan Neraka Jahannam yang sentiasa menyala-nyala itu (menjadi tempat seksa mereka). 

(see commentary for verse 54)

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(4:55) whereupon some of them believed, and others turned away. *87 (Those who turn away), Hell suffices for a blaze.

*87. This is in response to the malicious remarks of the Israelites. What is being said is that they had no reason to feel jealous since both the Israelites and Ishmaelites were offspring of the same Abraham. Now, the leadership of the world had been promised only to those children of Abraham who followed the Book and Wisdom revealed by God. The Book and Wisdom had been sent down earlier to the Israelites, and to their discredit they had turned away from them. The same Book and Wisdom had now been made available to the Ishmaelites and they had decided to greet it with faith and gratitude. 

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا {4:56}

[Q4:56] Innal lazeena kafaroo bi Aayaatinaa sawfa nusleehim Naaran kullamaa nadijat julooduhum baddalnaahum juloodan ghairahaa liyazooqul 'azaab; innallaaha kaana 'Azeezan Hakeemaa.
[Q4:56] (As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely ALLAH (SWT) is Mighty, Wise.

[Q4:56] Sesungguhnya orang-orang yang kufur ingkar kepada ayat-ayat keterangan Kami, Kami akan membakar mereka dalam api Neraka. Tiap-tiap kali kulit mereka masak hangus, Kami gantikan untuk mereka kulit yang lain supaya mereka dapat merasa azab sengsara itu dan (ingatlah) sesungguhnya ALLAH (SwT) adalah Maha Kuasa, lagi Maha Bijaksana. 

THOSE WHO DISBELIEVE ALLAH (SWT)'S SIGNS shall be cast into fire, and when their skin (jild) is burnt up, then ALLAH (SWT) (ALLAHuma sali ala Muhammad wa ala ali Muhammad) shall give them a new skin so that they may go on tasting the agony of punishment. THE CONTINUOUS TORMENT OR COMFORT WILL BE PHYSICAL AS WELL AS SPIRITUAL.

£  The outer structure of the body communicates the feelings of pain or pleasure to the soul, and as the cognitive self is not changed, the renewed outer structure, though had not committed the sin, yet will be used to convey pain or pleasure to the unchangeable soul. NONE OF THE SENSES WILL EVER BE DESTROYED BUT WILL BE MADE SHARPER TO TASTE PAIN OR PLEASURE. Refer to al-Qaf 50:20 to 22.

THIS VERSE refers to the continuity of a process, THEREFORE, it negates the theory of transmigration of the soul-return of the departed soul to another body which has a soul of its own.

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(4:56) Surely We shall cast those who reject Our signs into the Fire; and as often as their skins are burnt out, We shall give them other skins in exchange that they may fully taste the chastisement. Surely Allah is All-Mighty, All-Wise.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا {4:57}

[Q4:57] Wallazeena aamanoo wa 'amilus saalihaati sanud khiluum jannaatin tajree min tahtihal anhaaru khaalideena feehaaa abadaa, lahum feehaaa azwaajum mutahharatun wa nudkhiluhum zillan zaleelaa.
[Q4:57] And (as for) those who believe and do good deeds, We will make them enter gardens beneath which rivers flow, to abide in them for ever; they shall have therein pure mates, and We shall make them enter a dense shade.

[Q4:57] Dan orang-orang yang beriman serta beramal soleh, Kami akan masukkan mereka ke dalam Syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya. Mereka beroleh dalam Syurga itu pasangan-pasangan, isteri-isteri yang suci bersih, serta Kami masukkan mereka ke tempat yang teduh yang sentiasa dinaungi. 

See the commentary of al-Baqarah 2:25.

µ  "Coolest of shades" means the blissful shadow of the divine attributes and the holy names referred to in verses 2:31, 32, 33, 37 of al-Baqarah.

µ  In view of verse 3:61 of Ali Imran, verse 33:33 of al-Ahzab and verse 42:23 of Al Shura, a believer must love and cherish the Ahlul Bayt to deserve the rewards mentioned in this verse.

WITHOUT LOVE AND ATTACHMENT WITH THE AHLUL BAYT ONE CANNOT TRULY FOLLOW THE RIGHT PATH, MOREOVER, A PERSON WHO DOES NOT PAY THE WAGES OF PROPHETHOOD (SHURA 42:23) IS NOT A BELIEVER AT ALL.

Meaning an everlasting blissful life to be rewarded for the true believers who proved their faith in their practical virtues; entitle themselves to the recompense promised in this verse FOR THE LOVE OF THE AHLUL-BAIT HAS BEEN DECLARED BY ALLAH (SWT) HIMSELF AS THE WAGE OF THE MINISTRY OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) vide verse 42:23

“This it is which ALLAH (SWT) announceth unto His bondmen who believe and do good deeds. Say (O’ Muhammad), I ask of you no recompense therefore save the love of (my) relations. And whoso scoreth a good deed We add unto its good for him. Verily, ALLAH (SWT), is Forgiving, Responsive.”

AND HE WHO DID NOT PAY THE WAGE for any labour can never lawfully avail of it.

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(4:57) And those who believe and do good deeds, We shall cause them to enter the Gardens beneath which rivers flow. There they shall abide for ever. There they shall have spouses purified and there We shall cause them to enter a shelter with plenteous shade.

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا {4:58}

[Q4:58] Innal laaha yaamurukum an tu'addul amaanaati ilaaa ahlihaa wa izaa hakamtum bainan naasi an tahkumoo bil 'adl; innal laaha yaamurukum an tu'addul amaanaati ilaaa ahlihaa wa izaa hakamtum bainan naasi an tahkumoo bil 'adl; innal laaha ni'immaa ya'izukum bih; innal laaha kaana Samee'am Baseera.
[Q4:58] Surely ALLAH (SWT) commands you to make over trusts to their owners and that when you judge between people you judge with justice; surely ALLAH (SWT) admonishes you with what is excellent; surely ALLAH (SWT) is Seeing, Hearing.

[Q4:58] Sesungguhnya ALLAH (SwT) menyuruh kamu supaya menyerahkan segala jenis amanah kepada ahlinya (yang berhak menerimanya) dan apabila kamu menjalankan hukum di antara manusia, (ALLAH (SwT) menyuruh) kamu menghukum dengan adil. Sesungguhnya ALLAH (SwT) dengan (suruhanNya) itu memberi pengajaran yang sebaik-baiknya kepada kamu. Sesungguhnya ALLAH (SwT) sentiasa Mendengar, lagi sentiasa Melihat. 

Please refer to the commentary of verses 11 to 14 of this surah to know how those who took power after the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) violated the divine commands enjoined in this verse when the property of "Fadak", bequeathed to his daughter by the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), was forcibly taken away from Bibi Fatimah Zahra.

»    Imam Muhammad bin Ali al-Baqir said: Rendering to the owners what is held in trust (amanat) is one of the pillars of faith (Iman), be the owner a murderer of Imam Husayn.

THIS VERSE INDICATES THE IMPORTANCE ISLAM ATTACHES OR THE STRESS WITH WHICH IT DEMANDS MUSLIMS TO BE FAITHFUL TO THE TRUST IN THEM AND TO BE JUST IN THEIR JUDGMENTS WHEN THEY ARE TO JUDGE OVER ANY MATTER.

Any intelligent reader may question:

[1] Was Fatema given her right over the property bequeathed to her by the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD).     [2] Was Ali given the position due to him as per the declared will of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD) through the numerous traditions about his unique personality and position?-

[3] Or were the Holy AhlulBait regarded as ought to have been, as per the declaration of the HOLY PROPHET (ALLAHUMA SALLI ALAA MUHAMMAD WA ALI MUHAMMAD)?

And the injustice done to those godly souls has to be accounted for or not?

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(4:58) Allah commands you to deliver trusts to those worthy of them; and when you judge between people, to judge with justice. *88 Excellent is the admonition Allah gives you. Allah is All-Hearing, All-Seeing.

*88. Here the Muslims are forewarned against the evils which had afflicted the Israelites. One of the fundamental mistakes committed by the Israelites was that in the time of their degeneration they had handed over positions of trust (i.e. religious and political leadership) to incompetent, mean, immoral, dishonest and corrupt people. The result was that corruption spread throughout the nation. The Muslims are directed to take heed of this, and to entrust positions of responsibility only to those who are capable of shouldering the burdens of such positions. The other major weakness of the Israelites was that they completely lost their sense of justice. In their pursuit of either personal or national interests, honesty and good faith were often sacrificed. The Muslims, in the time of the Prophet (peace be on him), were themselves subjected to gross injustice at their hands. On the one side were the Prophet (peace be on him) and his followers, to whose purity of life and conduct the Jews were themselves witnesses. On the other side were those who worshipped idols, buried their daughters alive, married their step-mothers and circumambulated the Ka'bah naked. Despite this, these so-called People of the Book felt no shame in declaring that the latter were closer to righteousness than the Muslims. After informing the Muslims of the iniquity of the Jews, God now warns them against committing similar injustices. They should rather declare what is right in the face of friend and foe alike, and judge between people with equity and justice. 

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {4:59}

[Q4:59] Yaaa aiyuhal lazeena aamanooo atee'ul laaha wa atee'ur Rasoola wa ulil amri minkum fa in tanaaza'tum fee shai'in faruddoohu ilal laahi war Rasooli in kuntum tu'minoona billaahi wal yawmil Aakhir; zaalika khairunw wa ahsanu taaweelaa.
[Q4:59] O you who believe! Obey ALLAH (SWT) and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to ALLAH (SWT) and the Messenger, if you believe in ALLAH (SWT) and the last day; this is better and very good in the end.

[Q4:59] Wahai orang-orang yang beriman, taatlah kamu kepada ALLAH (SwT) dan taatlah kamu kepada Rasulullah dan kepada "Ulil-Amri" (orang-orang yang berkuasa) dari kalangan kamu. Kemudian jika kamu berbantah-bantah (berselisihan) dalam sesuatu perkara, maka hendaklah kamu mengembalikannya kepada (Kitab) ALLAH (SwT) (Al-Quran) dan (Sunnah) RasulNya jika kamu benar beriman kepada ALLAH (SwT) dan hari akhirat. Yang demikian adalah lebih baik (bagi kamu) dan lebih elok pula kesudahannya.

"OBEY ALLAH (SWT) AND OBEY THE MESSENGER AND THE ULIL AMR (those vested with authority through his messenger)."

THE COMMAND TO OBEY IS INFINITE -TOTAL OBEDIENCE IN ALL MATERIAL, RELIGIOUS AND SPIRITUAL MATTERS, therefore, as this verse clearly signifies, THE ULIL AMR MUST ALSO BE AS JUST, WISE AND MERCIFUL AS ALLAH (SWT) AND THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ARE, AND HE WHO - ADMINISTERS THE AFFAIRS OF MANKIND SHOULD BE THE KHALIFATULLAH (VICEGERENT OF ALLAH (SWT)) AND THE WALIALLAH (REPRESENTATIVE OF ALLAH (SWT)  WHOM HE CHOOSES AFTER EQUIPPING HIM WITH HIS WISDOM).

Please refer to the commentary of al-Baqarah 2:30 to 39 and 124; and al-Ma-idah 5:55 and 56 and 3 and 67 with reference to the event at Ghadir Khum; and al-Rad 13:43; and al-Hud 11:17.

A careful study of the above references discloses that Ali, and after him, the remaining eleven Imams, in the progeny of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali and Fatimah, are the true successors of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who have been referred to as ulil amr in this verse. So the Shias obey and follow the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and the twelve Imams.

Ì  IT IS IRRATIONAL AND SENSELESS to accept any ruler as ulil amr, otherwise men like Yazid bin Mu-awiya will have to be included in the category of ulil amr; AND NO SANE PERSON would say that ALLAH (SWT) has enjoined to obey men like Yazid (prototypes of whom were and are many and in abundance since the departure of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) till today just as one obeys ALLAH (SWT)  and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

From the event of ashira (feast of the near relatives to carry out the divine command of "warn your tribe of near relatives") to the day at Ghadir Khum, the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) repeatedly announced the successorship of Ali, THEREFORE, the first step a true Muslim must take to obey the messenger of ALLAH (SWT) is to obey and follow Ali ibne Abi Talib.

TODAY THE MUSLIM UMMAH (FROM INDONESIA TO MOROCCO) IS IN A QUANDARY, BECAUSE the theoreticians who directly or indirectly served the interests of the despotic rulers, have presented "the obedience to ruler" (even if he is an usurper, a rogue or a ruffian) as a fundamental of religion (known as the theory of ghlu and ghalba -violence and conquest) by misinterpreting this verse.

       Such theoreticians are their Imams. There is no way leading to emancipation from terror and exploitation if this theory is not rightly rejected once and for all. It is not possible unless the sincere Muslims submit to the teachings of the Ahlul Bayt.

Under any circumstances mere common sense will suffice to say that the believers in ALLAH (SWT) and the faithful adherents of his religion, Islam, can never under any circumstances be commanded to be the obedient subjects of any and every questionable character who by some means or other, might occupy the throne and be the head of a state. No sensible man or woman in any part of the earth can ever accept such an interpretation of this verse. 

ò  “According to the Shias the ‘Ulul-Amr’ are the ‘Twelve Imams after the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad), who being infallible can only speak the mind of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) when they make any command of themselves. There can be no disagreement between the nature of obedience due to ALLAH (SWT) and that due to His Prophet, the latter being not absolute BUT based on the authority of ALLAH (SWT). In the case of ‘Ulil-Amr’ whose obedience stands on the same footing as that of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad)

ò  “So it is the Twelve Imams only whose obedience the Shias acknowledge to be binding upon them. As to other men in authority whether Muslim or non-Muslim, the position is clear. If they have been appointed by the rightful Imam their very appointment is their authority, and we must submit to it. Then the Imam would be seeing that they act properly. If these do not derive their title from the rightful source, we may still obey them if they are just, BUT we are in no sort of religious obligation to them. And in this there is no different between Muslim and the non-Muslim. The king of England and the Shah of Persia are the same to us. Even in case of tyranny **we may remain obedient to avoid Jihad as far as possible, **which is forbidden in the absence of an Imam.

“As to Sunni traditions corroborating the Shia view, it is sufficient to cite the tradition of Jabir ibne Abdullah Ansari who says that on revelation of this verse, he asked the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as to who were the “Ulil-Amr” has been ordained.

The HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) replied that they were his successors after him, Ali being the first, his two sons down to the Twelfth (i.e., the present) Imam who were all enumerated with their names - (see Rowzatul Ahbab - Badsha Hussain’s Translation of the Holy Qur’an (English). Pages 134-135, Vol.II.)

IT IS A MATTER FOR COMMON SENSE to seriously consider that all kinds of questionable and even worst characters are ruling the various parts of the earth, and the command to obey is indefinite which includes absolute obedience in matters Material, i.e., worldly as well as Religious. If by ‘Ulil-Amr’ be meant anyone who rules the state, none with his common sense intact, can ever accept ALLAH (SWT)’s demanding His devotees to abide by the commands of the devilish characters in matter of doctrine of the faith and their being implicitly followed in the actual practical life.

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(4:59) Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority; and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger *89 if you indeed believe in Allah and the Last Day; that is better and more commendable in the end. *90

*89. THIS VERSE IS THE CORNERSTONE OF THE ENTIRE RELIGIOUS, SOCIAL AND POLITICAL STRUCTURE OF ISLAM, and the very first clause of the constitution of an Islamic state. It lays down the following principles as permanent guidelines: 
(1) In the Islamic order of life, God alone is the focus of loyalty and obedience. A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim. Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God. All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected. This has been expressed by the Prophet (peace be on him) in the following words: 'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.) 
(2) Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. OBEDIENCE TO PROPHETS, HOWEVER, IS THE ONLY PRACTICAL WAY OF OBEYING GOD, SINCE THEY ARE THE ONLY AUTHENTIC MEANS BY WHICH HE COMMUNICATES HIS INJUNCTIONS AND ORDINANCES TO MEN. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God. The following tradition from the Prophet (peace be on him) explains this: 'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.' (Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.) We shall see this explained in more detail a little further on in the Qur'an.
(3) In the Islamic order of life Muslims are further required to obey fellow Muslims in authority. This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him). Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern. Hence, persons 'invested with authority' include the intellectual and political leaders of the community, as well as administrative officials, judges of the courts, tribal chiefs and regional representatives. In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them. This obedience is contingent, however, on two conditions: first, that these men should be believers; and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith. Let us consider, for example, the following traditions: A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey. There is no obedience in sin; obedience is only in what is good (ma'ruf). (For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)
***There will be rulers over you, some of whose actions you will consider good and others abominable. Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts. They (i.e. the Companions) asked: 'Should we not fight against them?' The Prophet (peace be on him) said: 'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)
This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him). Thereafter it becomes proper to fight against them. In another tradition the Prophet (peace be on him) says: Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you. We asked: 'O Messenger of God! Should we not rise against them?' The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)
***In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately. But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims. This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer. This concern with Prayer is a definite indication that a government is essentially an Islamic one. But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it. The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says: 'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim). 
(4) In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results. IN FACT, WILLINGNESS TO TAKE THE BOOK OF GOD AND THE SUNNAH OF HIS MESSENGER AS THE COMMON POINT OF REFERENCE, AND TO TREAT THE JUDGEMENT OF THE QUR'AN AND THE SUNNAH AS THE LAST WORD ON ALL MATTERS, IS A CENTRAL CHARACTERISTIC WHICH DISTINGUISHES AN ISLAMIC SYSTEM FROM UN-ISLAMIC ONES. Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him). They wonder how we can possibly do so when there are numerous practical questions involved, for example, rules and regulations relating to municipal administration, the management of railways and postal services and so on which are not treated at all in these sources. This doubt arises, however, from a misapprehension about Islam. The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it. On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision.
*90. Since the Qur'an is not merely a legal code, but also seeks to instruct, educate, admonish and exhort, the earlier sentence which enunciates a legal principle is followed by another which explains its underlying purpose and wisdom. Two things are laid down. First, THAT FAITHFUL ADHERENCE TO THE ABOVE FOUR PRINCIPLES IS A NECESSARY REQUIREMENT OF FAITH. ANYONE WHO CLAIMS TO BE A MUSLIM AND YET DISREGARDS THE PRINCIPLES OF ISLAM INVOLVES HIMSELF IN GROSS SELF-CONTRADICTION. Second, THE WELL-BEING OF MUSLIMS LIES IN BASING THEIR LIVES ON THOSE PRINCIPLES. THIS ALONE CAN KEEP THEM ON THE STRAIGHT PATH IN THIS LIFE, AND WILL LEAD TO THEIR SALVATION IN THE NEXT. It is significant that this admonition follows immediately after the section which embodies comments about the moral and religious condition of the Jews. Thus the Muslims were subtly directed to draw a lesson from the depths to which the Jews had sunk, as a result of their deviation from the fundamental principles of true faith just mentioned. Any community that turns its back upon the Book of God and the guidance of His Prophets, that willingly follows rulers and leaders who are heedless of God and His Prophets, and that obeys its religious and political authorities blindly without seeking authority for their actions either in the Book of God or in the practice of the Prophets, will inevitably fall into the same evil and corruption as the Israelites. 

SECTION 9

Hypocrites refuse to accept the Apostle’s judgment

Hypocrites’ leaning to Satan---The Apostle’s judgment shall be accepted---Reward for the obedience to ALLAH and the Apostle.

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا {4:60}

[Q4:60] Alam tara ilal lazeena yaz'umoona annahum aarmanoo bimaa unzilaa ilaika wa maaa unzila min qablika yureedoona ai yatahaakamooo ilat Taaghooti wa qad umirooo ai yakfuroo bih, wa yureedush Shaitaanu ai yudillahum dalaalam ba'eedaa.

[Q4:60] Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error.
[Q4:60] Tidakkah engkau (hairan) melihat (wahai Muhammad) orang-orang (munafik) yang mendakwa bahawa mereka telah beriman kepada Al-Quran yang telah diturunkan kepadamu dan kepada (Kitab-kitab) yang telah diturunkan dahulu daripadamu? Mereka suka hendak berhakim kepada Taghut, padahal mereka telah diperintahkan supaya kufur ingkar kepada Taghut itu dan Syaitan pula sentiasa hendak menyesatkan mereka dengan kesesatan yang amat jauh.

"What has been revealed to you" is the QUR’AN, and "what had been revealed before you" are the TAWRAT and the INJIL.

Ä  It is reported that Kab bin Ashraff, a Jew, is compared to the taghut.

Ä  Taghut, in this verse, means a devil in human form.

v  According to the Ahlul Bayt, taghut invariably refers to any unauthorised claimant of power whom men may obey and follow. Refer to the commentary of al-Baqarah 2:256.

Many translators have taken it to mean devil or idol BUT here it is clear, that nobody will seek the judgment or an unseen devil or a lifeless idol. THUS ‘Taghut’ here, will mean a living idol, i.e., the devil in human form.

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(4:60) (O Messenger!) Have you not seen those who claim to believe in the Book which has been revealed to you and in the Books revealed before you, and yet desire to submit their disputes to the judgement of taghut (the Satanic authorities who decide independently of the Law of Allah), whereas they had been asked to reject it. *91 And Satan seeks to make them drift far away from the right way.

*91. Taghut clearly signifies here a sovereign who judges things according to criteria other than the law of God. It also stands for a legal and judicial system which acknowledges neither the sovereignty of God nor the paramount authority of the Book of God. This verse categorically proclaims that to refer disputes to the judgement of a court of law which is essentially taghut contravenes the dictates of a believer's faith. In fact, true faith in God and His Book necessarily requires that a man should refuse to recognize the legitimacy of such courts. According to the Qur'an, belief in God necessitates repudiation of the authority of taghut. TO TRY TO SUBMIT BOTH TO GOD AND TO TAGHUT AT THE SAME TIME IS HYPOCRISY.