SURAH AN-NISA (AYAH 121 to 130)

أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا {4:121}

[Q4:121] Ulaaa'ika maawaahum Jahannamu wa laa yajidoona 'anhaa maheesaa.  
[Q4:121] These are they whose abode is hell, and they shall not find any refuge from it.

[Q4:121] Mereka itu, tempat akhirnya ialah Neraka Jahannam dan mereka pula tidak akan dapat melarikan diri daripadanya.  

(see commentary for verse 118)

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(4:121) For these people, their abode shall be Hell and from there they shall find no way of escape.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا {4:122}

[Q4:122] Wallazeena aamanoo wa 'amilus saalihaati sanud khiluhum Jannaatin tajree min tahtihal anhaaru khaalideena feehaaa abadaa; wa'dal laahi haqqaa; wa man asdaqu minal laahi qeelaa.

[Q4:122] And (as for) those who believe and do good, We will make them enter into gardens beneath which rivers flow, to abide therein for ever; (it is) a promise of ALLAH (SWT), true (indeed), and who is truer of word than ALLAH (SWT)?
[Q4:122] 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, sebagai janji ALLAH (SwT) yang benar dan siapakah yang lebih benar perkataannya daripada ALLAH (SwT)? 

Refer to the commentary of al-Baqarah 2:25 and 266; and Ali Imran 3:198.

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(4:122) But those who believe and do good, We shall cause them to enter the Gardens beneath which rivers flow. Here they will abide for ever. This is Allah's promise in truth and whose word is truer than Allah's?

لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا {4:123}

[Q4:123] Laisa bi amaaniyyikum wa laaa amaaniyyi Ahlil Kitaab; mai ya'mal sooo'ai yujza bihee wa laa yajid lahoo min doonil laahi waliyanw wa laa naseeraa.

[Q4:123] (This) shall not be in accordance with your vain desires nor in accordance with the vain desires of the followers of the Book; whoever does evil, he shall be requited with it, and besides ALLAH (SWT) he will find for himself neither a guardian nor a helper.
[Q4:123] (Balasan yang baik yang dijanjikan oleh ALLAH (SwT) itu) tidak akan didapati hanya dengan angan-angan kamu semata-mata dan tidak pula dengan angan-angan ahli Kitab (Yahudi dan Nasrani). Sesiapa yang melakukan kejahatan, dia akan dibalas dengan kejahatan itu dan dia pula tidak akan mendapat selain dari ALLAH (SwT) seorang pun yang akan melindunginya dan tidak ada juga yang dapat menolongnya.

MERE WISH AND DESIRE, SHORN OF GOOD DEEDS, WILL NOT AVAIL ANYTHING. Neither the Jews, nor the Christians, nor the Muslims are the favourites of ALLAH (SWT). WHOSOEVER DOES GOOD WILL BE REWARDED, AND WHOSOEVER DOES EVIL WILL BE PUNISHED. THIS IS THE ISLAMIC LAW OF REQUITAL.

µ  The proviso "and a believer" is vital, for without right faith (Islam) good deeds are meaningless.

µ  So far as spiritual merits are concerned there is no difference between man and woman. Refer to Ali Imran 3:195.

ISLAM IS THE RELIGION OF NATURE. EVERY ACTION MUST HAVE ITS RE-ACTION. According to the law of nature evil and good shall have their respective return. Islam always warns man and woman, to be always mindful of the natural consequences of Vice and Virtue. Muslims are warned against imagining themselves as the favourites of ALLAH (SWT), as do the Christians and the Jews.

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(4:123) It is neither your fancies nor the fancies of the People of the Book which matter. Whoever does evil shall reap its consequence and will find none to be his protector and helper against Allah.

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا {4:124}

[Q4:124] Wa mai ya'mal minas saalihaati min zakarin aw unsaa wa huwa mu'minun fa ulaaa'ika yadkhuloonal Jannata wa laa yuzlamoona naqeeraa. 
[Q4:124] And whoever does good deeds whether male or female and he (or she) is a believer-- these shall enter the garden, and they shall not be dealt with a jot unjustly.

[Q4:124] Dan sesiapa yang mengerjakan amal soleh, dari lelaki atau perempuan, sedang dia beriman, maka mereka itu akan masuk Syurga dan mereka pula tidak akan dianiaya (atau dikurangkan balasannya) sedikitpun. 

THIS VERSE CLEARLY SAYS THAT IN THE REWARDING OF GOOD AND THE PUNISHING OF ANY EVIL, THERE SHALL NOT BE ANY DISTINCTION BETWEEN MAN AND WOMAN.

©  There is one factor notable in this verse---- doing of good deeds need true belief, to be accepted.

GOOD DEEDS ARE ACCEPTABLE ONLY FROM THOSE WHO BELIEVE AND NOT FROM THE DISBELIEVERS.

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(4:124) Whoever does good and believes -whether he is male or female - such shall enter the Garden, and they shall not be wronged in the slightest.

وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا {4:125}

[Q4:125] Wa man ahsanu deenam mimmman aslama wajhahoo lillaahi wa huwa muhsinunw wattaba'a Millata Ibraaheema haneefaa; wattakhazal laahu Ibraaheema khaleelaa.

[Q4:125] And who has a better religion than he who submits himself entirely to ALLAH (SWT)? And he is the doer of good (to others) and follows the faith of Ibrahim, the upright one, and ALLAH (SWT) took Ibrahim as a friend.
[Q4:125] Dan tidak ada yang lebih baik agamanya daripada orang yang menyerahkan dirinya kepada ALLAH (SwT) (dengan ikhlas), sedang dia berusaha mengerjakan kebaikan dan ia pula mengikut agama Nabi Ibrahim yang lurus (yang tetap di atas dasar tauhid); dan (kerana itulah) ALLAH (SwT) menjadikan Nabi Ibrahim kesayanganNya. 

SUBMISSION TO ALLAH (SWT) (ISLAM) IS THE ONLY RELIGION APPROVED BY ALLAH (SWT).

µ  Hanif means wholly devoted to the right path. Refer to the commentary of al-Baqarah 2:124 to understand why millata ibrahima hanifa has been repeatedly used in the Qur’an as identical to Islam.

THE MISSION OF IBRAHIM WAS UNIVERSAL WHILE THE TEACHINGS OF MUSA AND ISA WERE RESTRICTED TO THE JEWS.

·         Wajha literally means face. In the Qur’an it is used to refer to the distinctive aspects of a being. 1. Man is recognised by his cognitive self; 2. ALLAH (SWT) is distinguished by His absolute universal excellence. See commentary of al-Baqarah 2:112.

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(4:125) And whose way of life could be better than that of he who submits his whole being to Allah, does good, and follows exclusively the way of Abraham whom Allah took for a friend?

وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا {4:126}

[Q4:126] Wa lillaahi maa fis samaawaati wa maa fil ard; wa kaanal laahu bikulli shai'im muheetaa.

[Q4:126] And whatever is in the heavens and whatever is in the earth is ALLAH (SWT)'s; and ALLAH (SWT) encompasses all things.
[Q4:126] Dan bagi ALLAH (SwT) jualah segala yang ada di langit dan yang ada di bumi dan ALLAH (SwT) sentiasa Meliputi (pengetahuanNya dan kekuasaanNya) akan tiap-tiap sesuatu. 

THE OWNERSHIP OF THE UNIVERSE BELONGS TO NONE BUT ALLAH (SWT). HENCE there can be never be any other owner or the master for man to worship, BESIDES THE ONE AND THE ONLY ALLAH (SWT) LORD OF EVERYTHING IN THE HEAVENS AND THE EARTH.

Refer to the commentary of al-Baqarah 2:255.

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(4:126) Whatever is in the heavens and in the earth belongs to Allah; *150 Allah en-compasses everything. *151

*150. To submit to God is the best course for man, for it conforms fully to ultimate reality. Since God is the Lord of the heavens and the earth and all that lies therein, the only right attitude for man is to give up his unlimited freedom and willingly commit himself to serve and obey God. 
*151. If man will neither submit to God nor stop acting in defiance of Him, he should bear in mind that he can never escape from God's grip,for His power encompasses him completely. 

SECTION 19

Dealing with Orphans and Women

Equity to the interest of the orphans ordained---Reconciliation between husband and wife---Equity among wives---Separation of man and wife---Carefulness about duties enjoined.

وَيَسْتَفْتُونَكَ فِي النِّسَاءِ ۖ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَنْ تَنْكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَنْ تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا {4:127}

[Q4:127] Wa yastaftoonaka finnisaaa'i qulil laahu yufteekum feehinna wa maa yutlaa 'alaikum fil Kitaabi fee yataaman nisaaa'il laatee laa tu'toonahunna mmaa kutiba lahunnna wa targhaboona an tankihoohunna wal mustad'a feena minal wildaani wa an taqoomoo lilyataamaa bilqist; wa maa taf'aloo min khairin fa innal laaha kaana bihee 'Aleemaa. 

[Q4:127] And they ask you a decision about women. Say: ALLAH (SWT) makes known to you His decision concerning them, and that which is recited to you in the Book concerning female orphans whom you do not give what is appointed for them while you desire to marry them, and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, ALLAH (SWT) surely knows it.
[Q4:127] Dan mereka meminta fatwa kepadamu (wahai Muhammad), mengenai (hak dan kewajipan) kaum perempuan. Katakanlah olehmu: ALLAH (SwT) akan memberi keterangan (fatwa) kepada kamu mengenai mereka dan juga (ada difatwakan dalam) apa yang selalu dibacakan kepada kamu dalam Kitab (Al-Quran) ini mengenai perempuan-perempuan yatim yang kamu tidak memberi kepadanya apa yang telah ditetapkan menjadi hak mereka dan yang kamu suka berkahwin dengan mereka dan juga mengenai anak-anak yang lemah (yang masih kecil lagi) dan (kamu juga diwajibkan) supaya menguruskan (hak dan keperluan) anak-anak yatim dengan adil dan (ingatlah) apa jua kebaikan yang kamu lakukan (kepada mereka), maka sesungguhnya ALLAH (SwT) sentiasa Mengetahuinya. 

The divine decrees concerning women have already been dealt with in verses 3 to 35 of this surah.

Refer to the commentary of al-Baqarah 2:220 and al-Nisa 4:4 for yataman nisa-the orphan women.

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(4:127) They ask you to pronounce laws concerning women, *152 say: 'Allah pronounces to you concerning them, *153 and reminds you of the injunctions which were recited to you in the Book about female orphans whom you do not give what has been ordained for them *154 and whom you wish to marry (out of greed)', *155 and the commandments relating to the children who are weak and helpless. *156 Allah directs you to treat the orphans with justice. Allah is well aware of whatever good you do.

*152. The actual query about women is not spelled out directly. The judgement pronounced a little later on in response to that query, however, makes it abundantly clear what the query was.
*153. This is not a response to the query itself. Before attending to this, God once again emphasizes that people should implement His directives regarding orphans in general, and orphan girls in particular, as mentioned at the beginning of this surah (see verses 2 ff. above). This shows the importance of the rights of orphans in the sight of God. The protection of their rights, as we have pointed out, had already been stressed forcefully (see beginning of the surah, verses 1-14). But that was not deemed sufficient. Hence, when problems of family life came up for discussion, the question of the well-being of orphans automatically arose even before answering the questions people raised.
*154. This alludes to verse 3 of this surah: 'And if you fear that you might not treat the orphans justly, then marry the women that seem good to you. ' 
*155. The words of the text ( ) may be interpreted as: 'Whom you wish to marry (out of greed)' and also as 'Whom you do not wish to marry.' In explanation of this verse 'A'ishah states that, in those days, guardians of orphan girls who had any significant inheritance from their parents used to perpetrate many wrongs on their wards. If the girl was both rich and good looking, the guardian desired to marry her and exploit both her attractiveness and wealth without either having to make the bridal-due (mahr) or even having to undertake her maintenance. If the girl was ugly, the guardian would neither marry her nor allow her to get married, for she might thus get a husband who would support her claim to her legitimate rights. (See the commentary of Ibn Kathir on this verse. The tradition is quoted by Ibn Kathir from Bukhari. See also n. 4 above -Ed.)
*156. The reference here is to the injunctions regarding the protection of the rights of orphans at the beginning of the surah (see verses 1 ff . and 11 ff. above). 

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ ۚ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا {4:128}

[Q4:128] Wa inimra atun khaafat mim ba'lihaa nushoozan aw i'raadan falaa junaaha 'alaihi maaa ai yuslihaa bainahumaa sulhaa; wassulhu khair; wa uhdiratil anfusush shuhh; wa in tuhsinoo wa tattaqoo fa innal laaha kaana bimaa ta'maloona Khabeeraa. 

[Q4:128] And if a woman fears ill usage or desertion on the part of her husband, there is no blame on them, if they effect a reconciliation between them, and reconciliation is better, and avarice has been made to be present in the (people's) minds; and if you do good (to others) and guard (against evil), then surely ALLAH (SWT) is aware of what you do.
[Q4:128] Dan jika seorang perempuan bimbang akan timbul dari suaminya "nusyuz" (kebencian), atau tidak melayaninya, maka tiadalah salah bagi mereka (suami isteri) membuat perdamaian di antara mereka berdua (secara yang sebaik-baiknya), kerana perdamaian itu lebih baik (bagi mereka daripada bercerai-berai); sedang sifat bakhil kedekut (tidak suka memberi atau bertolak ansur) itu memang tabiat semula jadi yang ada pada manusia dan jika kamu berlaku baik (dalam pergaulan) dan mencegah diri (daripada melakukan kezaliman), maka sesungguhnya ALLAH (SwT) Maha Mendalam PengetahuanNya akan apa yang kamu lakukan.

Avarice is a part of man's nature, BUT IF one gives more as a present to the other as a favour (ihsan) and both safeguard themselves with full awareness of ALLAH (SWT)'s laws (taqwa) there can be reconciliation between the dissatisfied pair of husband and wife, BECAUSE peace is an excellent thing.

£  It is reported that Khuwaylad, the ageing wife of Salma bin Nafi, who wanted to marry another woman after divorcing her, came to the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and said that she was prepared to forego her conjugal right if her husband did not divorce her. This verse was revealed on that occasion.

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(4:128) If *157 a woman fears either ill-treatment or aversion from her husband it is not wrong for the husband and wife to bring about reconciliation among themselves (by compromising on their rights), for settlement is better. *158 Man's soul is always prone to selfishness, *159 but if you do good and are God-fearing, then surely Allah is aware of the things you do. *160

*157. The actual response to the query begins here. In order to appreciate the response fully one would do well to consider the query itself. In the days of Ignorance a man was free to marry an unlimited number of women, who had virtually no rights. When the preliminary verses of the present surah were revealed (see especially verse 3) this freedom was circumscribed
in two ways. First, the maximum number of wives was fixed at four. Second, justice (that is, equal treatment of wives) was laid down as a necessary condition for marrying more than one. This gives rise to the question whether a person is obligated by Islam to feel equally towards each of his wives, to love each to an equal degree, and treat them equally even in respect of sexual relationship. Such questions are especially relevant with regard to a husband one of whose wives might be, say, afflicted with either sterility, permanent sickness or who is incapable of sexual intercourse. Does justice demand that if he fails to live up to the standards of equality mentioned above that he should renounce his first wife in order to marry the second? Moreover, where the first wife is disinclined to agree to annulment of the marriage, is it appropriate for the spouses to make a voluntary accord between themselves, according to which the wife, towards whom the husband feels relatively less attracted, voluntarily surrenders some of her rights, prevailing upon her husband not to repudiate the marriage? Would such an act be against the dictates of justice? It is to questions such as these that these verses are addressed.
*158. It is better for the spouses to come to a mutual understanding so that the wife may remain with the same man with whom she has already spent part of her life. 
*159. The 'selfishness' on the part of the wife is that even though she is conscious of the causes which have contributed to her husband's aversion towards her, she nevertheless expects from him the treatment that a husband accords to the wife that he loves. The 'selfishness' of the husband, on the other hand, lies in suppressing her unduly and curtailing her rights to an intolerable extent, merely because she is keen to continue to live with him even though she has lost her attraction for him. 
*160. Here, too, God urges the male, as He usually does in such matters, to be magnanimous. God urges a man to treat his wife, who has probably spent a considerable number of years with him as his companion, with kindliness and grace in spite of the aversion that he has come to feel for her. He also urges man to love God, for if He were to deprive him of His loving care and blessing in order to punish him for his shortcomings, what place would he have under the sun? 

وَلَنْ تَسْتَطِيعُوا أَنْ تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِنْ تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَحِيمًا {4:129}

[Q4:129] Wa lan tastatee'ooo an ta'diloo bainan nisaaa'i wa law harastum falaa tameeloo kullal maili fatazaroohaa kalmu'al laqah; wa in tuslihoo wa tattaqoo fa innal laaha kaana Ghafoorar Raheema. 
[Q4:129] And you have it not in your power to do justice between wives, even though you may wish (it), but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense; and if you effect a reconciliation and guard (against evil), then surely ALLAH (SWT) is Forgiving, Merciful.

[Q4:129] Dan kamu tidak akan dapat berlaku adil di antara isteri-isteri kamu sekalipun kamu bersungguh-sungguh (hendak melakukannya); oleh itu janganlah kamu cenderung dengan melampau (berat sebelah kepada isteri yang kamu sayangi) sehingga kamu biarkan isteri yang lain seperti benda yang tergantung (di awan-awan); dan jika kamu memperbaiki (keadaan yang pincang itu) dan memelihara diri (daripada perbuatan yang zalim), maka sesungguhnya ALLAH (SwT) Maha Pengampun, lagi Maha Mengasihani. 

Refer to the commentary of verse 3 of this surah.

HOWSOEVER one may try one will never be able to treat one's wives equally to fulfil the demands of justice, BUT one can at least avoid inclination to any wife exclusively so that the others may not be left suspended. One may not be able to observe perfect equality among one's wives in respect of love and attachment, yet one is not, on that account, by any means warranted in showing voluntary favours exclusively to any wife to the utter neglect of the others.

»    The lives of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) and his Ahlul Bayt are a model, in this connection, to all Muslims. They did not even perform ablution in the house of the wife whose "turn" was terminated.

¥  IN ALL EVENTS IHSAN AND TAQWA ARE THE BEST MEANS TO EFFECT RECONCILIATION AND HARMONY.

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(4:129) You will not be able to treat your wives with absolute justice not even when you keenly desire to do so. (It suffices in order to follow the Law of Allah that) you incline not wholly to one, leaving the other in suspense. *161 If you act rightly and remain God-fearing, surely Allah is All-Forgiving, All-Compassionate. *162

*161. This means that it is not possible for a man to accord complete equality of treatment to two or more wives under all circumstances and in all respects. It is possible that one is ugly, the other beautiful; one is old, the other young; one is permanently sick, the other healthy; one is irritable, the other good-tempered. These and other differences are likely to make a person less attracted to one and more to the other. In such circumstances, the Law does not demand that one should necessarily maintain absolute equality between the wives in respect of love, emotional attachment and sexual relationship. What it does demand is that if a husband does not repudiate the marriage despite aversion for his wife, either because of his own desire or out of consideration for the desire of his wife, he should at least maintain a good relationship short of which his wife begins to feel as if she is without a husband. In such circumstances, while it is natural that a person should prefer one wife to the other, this should not go to the extent that the woman remains, as it were, in a state of suspension, as if she were without a husband at all.
Some people point out that in this verse the Qur'an in one breath stipulates justice as the necessary condition for plurality of wives and in the other breath declares it to be impossible. On this ground they conclude that the Qur'an has itself revoked the permission to marry more than one wife. There is, however, absolutely no justification for such an inference. Such an inference would have been justified had the Qur'an merely said that 'You will not be able to treat your wives with (absolute) justice.' But this statement has been followed by the directive: ' ... do not allow yourselves to incline wholly to one, leaving the other in suspense.' This leaves no grounds at all for the blind followers of Christian Europe to force an interpretation of their liking on the verse.
*162. If a man does not deliberately inflict any wrong and tries earnestly to be just in his dealings God will pardon whatever minor shortcomings take place. 

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا {4:130}

[Q4:130] Wa iny-yatafarraqaa yughnil laahu kullam min sa'atih; wa kaanal laahu Waasi'an Hakeemaa. 
[Q4:130] And if they separate, ALLAH (SWT) will render them both free from want out of His ampleness, and ALLAH (SWT) is Ample-giving, Wise.

[Q4:130] Dan jika keduanya bercerai, maka ALLAH (SwT) akan cukupkan (keperluan) masing-masing dari limpah kurniaNya dan (ingatlah) ALLAH (SwT) Maha Luas limpah kurniaNya, lagi Maha Bijaksana.

If both decide to separate in an approved and legal way, after all attempts at reconciliation have failed, ALLAH (SWT) PROMISES HIS GRACE AND BOUNTIES FOR BOTH OF THEM.

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(4:130) But if the two separate, out of His plenty Allah will make each dispense with the other. Indeed Allah is All-Bounteous, All-Wise.

SURAH AN-NISA (AYAH 111 to 120)

وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا {4:111}

[Q4:111] Wa mai yaksib isman fa innamaa yaksibuhoo 'alaa nafsih; wa kaanal laahu 'Aleeman hakeemaa.
[Q4:111] And whoever commits a sin, he only commits it against his own soul; and ALLAH (SWT) is Knowing, Wise.

[Q4:111] Dan sesiapa yang mengerjakan sesuatu dosa maka sesungguhnya dia hanya mengerjakannya untuk (menjadi bala bencana yang) menimpa dirinya sendiri dan (ingatlah) ALLAH (SwT) Maha Mengetahui, lagi Maha Bijaksana.  

EVERYONE, *MAN OR *WOMAN, IS PERSONALLY RESPONSIBLE FOR HIS OR HER SINS AND NONE ELSE SHALL BEAR THE BURDEN OF THE OTHERS.

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(4:111) He who commits a sin, commits it only to his detriment. Surely Allah is All-Knowing, All-Wise.

وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا {4:112}

[Q4:112] Wa mai yaksib khateee'atan aw isman summa yarmi bihee bareee'an faqadih tamala buhtaananw wa ismam mubeenaa.
[Q4:112] And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin.

[Q4:112] Dan sesiapa yang melakukan suatu kesalahan atau suatu dosa, kemudian dia menuduhnya kepada orang yang tidak bersalah, maka sesungguhnya dia telah memikul kesalahan berbuat dusta dan melakukan dosa yang amat nyata. 

FALSE ACCUSATION AGAINST ANY INNOCENT PERSON IS CALUMNY AND IS A DECLARED PUNISHABLE SIN. THIS IS THE UNIQUE AND AN EXCLUSIVE CHARACTERISTIC OF ISLAM. No other religion lays so much stress upon an unbiased and strict administration ofjustice.
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(4:112) But he who commits either a fault or a sin, and then casts it upon an innocent person, lays upon himself the burden of a false charge and a flagrant sin.

SECTION 17

Secret counsels of the Hypocrites

Endeavours of the Hypocrites to destroy the Muslims---Secret plots of the plots of the Hypocrites---Plots against the Apostles doomed to failure.

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ ۚ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا {4:113}

[Q4:113] Wa law laa fadlul laahi 'alaika wa rahmatuhoo lahammat taaa'ifatum minhum ai yudillooka wa maa yudilloona illaaa anfusahum wa maa yadurroonaka min shai'; wa anzalal laahu 'alaikal Kitaaba wal Hikmata wa 'allamaka maa lam takun ta'lam; wa kaana fadlul laahi 'alaika 'azeemaa.

[Q4:113] And were it not for ALLAH (SWT)'s grace upon you and His mercy a party of them had certainly designed to bring you to perdition and they do not bring (aught) to perdition but their own souls, and they shall not harm you in any way, and ALLAH (SWT) has revealed to you the Book and the wisdom, and He has taught you what you did not know, and ALLAH (SWT)'s grace on you is very great.
[Q4:113] Dan kalaulah tidak kerana limpah kurnia ALLAH (SwT) dan rahmatNya kepadamu (wahai Muhammad), nescaya berhasillah cita-cita segolongan dari mereka yang bertujuan hendak menyesatkanmu, padahal mereka tidak akan menyesatkan melainkan dirinya sendiri dan juga mereka tidak akan dapat mendatangkan mudarat kepadamu sedikitpun; dan (selain itu) ALLAH (SwT) telah menurunkan kepadamu Kitab (Al-Quran) serta Hikmah (pengetahuan yang mendalam) dan telah mengajarkanmu apa yang engkau tidak mengetahuinya dan adalah kurnia ALLAH (SwT) yang dilimpahkanNya kepada mu amatlah besar. 

The reference about a group trying to mislead the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) is to Asid-bin-Urwah’s pleading on behalf of the culprits Vide note on verses 105 & 108.

IT CLEARLY ASSERTS THAT THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) HAD BEEN SAVED BY THE GRACE AND THE MERCY OF ALLAH (SWT) FROM GETTING ASTRAY THROUGHOUT HIS LIFE, BY THE ATTEMPT OF ANY UNGODLY POWER, otherwise it affects the greatness of ALLAH (SWT)’s grace mentioned here. This is in complete accordance with the verses 53:2 and 93:7.

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(4:113) (O Messenger!) But for Allah's favour and mercy upon you, a party of them had resolved to mislead you yet they only misled them selves, and could not have harmed you in any way. *142 Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah's favour upon you.

*142. Even if some people succeeded in their design to obtain from the Prophet (peace be on him) a wrong judgement in their favour by presenting a false account of events, the real loss would have been theirs rather than the Prophet's (peace be on him). For the real criminals in the sight of God are the perpetrators of that fraud and not the Prophet (peace be on him) who might in good faith have delivered a verdict that actually did not conform to the facts. Whoever obtains a judgement in his favour by tricking the courts deludes himself into believing that by such tricks he can bring right to his side; right remains with its true claimant regardless of judgements obtained by fraud and deception. (See also Towards Understanding the Qur'an, vol. I, Surah 2, n. 197.) 

لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا {4:114}

[Q4:114] laa khaira fee kaseerim min najwaahum illaa man amara bisadaqatin aw ma'roofin aw islaahim bainan naas; wa mai yaf'al zaalikab tighaaa'a mardaatil laahi fa sawfa nu'teehi ajran 'azeemaa.
[Q4:114] There is no good in most of their secret counsels except (in his) who enjoins charity or goodness or reconciliation between people; and whoever does this seeking ALLAH (SWT)'s pleasure, We will give him a mighty reward.

[Q4:114] Tidak ada kebaikan pada kebanyakan bisik-bisikan mereka, kecuali (bisik-bisikan) orang yang menyuruh bersedekah atau berbuat kebaikan atau mendamaikan di antara manusia dan sesiapa yang berbuat demikian dengan maksud mencari keredaan ALLAH (SwT), tentulah Kami akan memberi kepadanya pahala yang amat besar. 

The reference here is also to the event mentioned in the note on verses 105. The HOLY PROPEHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was in fact, conversant with the conduct and the character of the people he was surrounded with.

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(4:114) Most of their secret conferrings are devoid of good, unless one secretly enjoins in charity, good deeds, and setting the affairs of men right. We shall grant who ever does that seeking to please Allah a great reward.

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا{4:115}

[Q4:115] Wa mai yushaaqiqir Rasoola mim ba'di maa tabaiyana lahul hudaa wa tattabi' ghaira sabeelil mu'mineena nuwallihee ma tawallaa wa nuslihee Jahannama wa saaa'at maseeraa.

[Q4:115] And whoever acts hostilely to the Messenger after that guidance has become manifest to him, and follows other than the way of the believers, We will turn him to that to which he has (himself) turned and make him enter hell; and it is an evil resort.
[Q4:115] Dan sesiapa yang menentang (ajaran) Rasulullah sesudah terang nyata kepadanya kebenaran petunjuk (yang dibawanya) dan dia pula mengikut jalan yang lain dari jalan orang-orang yang beriman, Kami akan memberikannya kuasa untuk melakukan (kesesatan) yang dipilihnya dan (pada hari akhirat kelak) Kami akan memasukkannya ke dalam Neraka Jahannam dan Neraka Jahannam itu adalah seburuk-buruk tempat kembali.

THIS VERSE CLEARLY SAYS THAT A TRUE BELIEVER NEITHER CAN OPPOSE THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) (HIS JUDGEMENTS, DECISIONS AND INSTRUCTIONS) NOR *DIFFER, *DEVIATE OR *DEPART FROM HIS TEACHINGS AND COMMANDS. He has to obey and follow him in every walk of life, like those believers who are closely attached with him and whose way of life has become just like his way of life. Refer to the commentary of verse 65 of this surah.

v  If ijma means the conduct of the majority of Muslims which may have no connection with the teachings and commands of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), THEN its introduction and application shall take them to hell.

v  Please refer to the commentary of Baqarah 2:2 to 5; 97 and 98 to know how the companions of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) displeased him by disobeying his commands.

ACTING HOSTILELY AGAINST THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) DOES NOT RESTRICT THE CONDUCT TO THE LIFE-TIME OF THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad). The hostility against the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) means acting in any manner which displeases him.

Ë  The question arises whether the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) would have been pleased at the brutal conduct of the tyrants who *teased, *tortured AND *massacred the members of his holy family. Can at any stretch of imagination anyone sensibly say that the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was not hurt by the treatment meted out to his beloved daughter, and the Holy Imams, his grandsons who are known as his own issues? Does not everyone who displeases the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in any way, come under this ordinance? Can any such person at anytime reasonably be respected in the least or even be acknowledged to be a Muslim in the true meaning of the term?  The Shia School is criticised for not respecting such sinful character and hating them.

Some take this verse in support of the validity of ‘Ijma’ in the sense to mean ‘that none has the right to disassociate himself from any way adopted by the Muslims.’ This is a sheer misinterpretation of the passage.

THE VERSE CLEARLY SAYS that it is **not for any Muslim to oppose what the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) *decides OR *to differ from him, AND IT NEVER MEANS that any way adopted by the Muslims in general is right. This indicates the way a Muslim should adopt in regard to the decision of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) AND it does not refer to the way, a Muslim adopts. This is in accord with Verse 65 of this surah.

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(4:115) As for him who sets himself against the Messenger and follows a path other than that of the believers even after true guidance had become clear to him, We will let him go to the way he has turned to, *143 and We will cast him into Hell - an evil destination.

*143. When, after revelation from God, the Prophet (peace be on him) delivered his verdict in favour of the innocent Jew rather than the dishonest Muslim, the latter was so seized by un-Islamic, egotistic and chauvinistic considerations that he left Madina, went straight to Makka to join the ranks of the enemies of Islam and of the Prophet (peace be on him), and undertook open opposition. The verse alludes to that incident. 

SECTION 18

Idolatry Prohibited

       Polytheism unpardonable---Satan always misleads---Faith and Virtue shall be rewarded.

إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا {4:116}

[Q4:116] Innal laaha laa yaghfiru ai yushraka bihee wayaghfiru maa doona zaalika limai yashaaa'; wa mai yushrik billaahi faqad dalla dalaalam ba'eedaa.
[Q4:116] Surely ALLAH (SWT) does not forgive that anything should be associated with Him, and He forgives what is besides this to whom He pleases; and whoever associates anything with ALLAH (SWT), he indeed strays off into a remote error.

[Q4:116] Sesungguhnya ALLAH (SwT) tidak akan mengampunkan dosa orang yang mempersekutukanNya dengan sesuatu (apa jua) dan akan mengampunkan yang lain daripada kesalahan (syirik) itu bagi sesiapa yang dikehendakiNya (menurut peraturan hukum-hukumNya); dan sesiapa yang mempersekutukan ALLAH (SwT) dengan sesuatu (apa jua), maka sesungguhnya dia telah sesat dengan kesesatan yang amat jauh.

POLYTHEISM IS AN UNPARDONABLE SIN. Although it does not affect His glory in the least, BUT by destroying the **faculty of reason, it renders man incapable of any spiritual progress; THEREFORE, a polytheist can never attain heavenly bliss.

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(4:116) Truly it is only associating others with Allah in His divinity that Allah does not forgive, *144 and forgives anything besides that to whomsoever He wills. Whoever associates others with Allah in His divinity has indeed strayed far away.

*144. In this and the following verses we are asked to consider coolly, the end result of obsession with rage and anger, and what kind of people one chooses to identify with in place of the righteous people from whom one foolishly dissociates oneself. 

إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا {4:117}

[Q4:117] iny yad'oona min dooniheee illaaa inaasanw wa iny yad'oona illaa Shaitaanam mareedaa.

[Q4:117] They do not call besides Him on anything but idols, and they do not call on anything but a rebellious Shaitan.
[Q4:117] Apa yang mereka sembah yang lain dari ALLAH (SwT) itu, hanyalah berhala-berhala (makhluk-makhluk yang lemah) dan mereka (dengan yang demikian) tidak menyembah melainkan Syaitan yang derhaka;

Inatha (females) refers to the historical motive of idolatry. In primitive ages man could not understand any productive action except the sexual relationship. The pagans thought that their idols were the daughters of ALLAH (SWT). The cult of goddesses had been almost universal, partly through the association of maternity. The goddess was the fountain and source of human life. Inatha also signifies inanimate things as trees, stones and wood.

v  Through verse 100:49 of al-Dhariyat (We created pairs of everything) the Qur’an guides the idolworshippers to get rid of their stupid delusion.

The idolworshippers, in fact, submit to Shaytan who, devoid of good, invites his followers to lawlessness, anarchy and evil.

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(4:117) Rather than call upon Him, they call upon goddesses, and call upon a rebellious Satan *145

*145. No one sets up Satan as his 'god' in the sense that he makes him the object of his ritual worship and declares him to be God in so many words. The way to make Satan one's god is to entrust one's reins to him and let oneself be drawn helplessly in whichever direction he wants; the relationship between the two is, then, that of worshipper and worshipped. This shows that either absolute, unreserved obedience to or blind following of anybody is tantamount to 'worshipping' him, so that whoever indulges in this kind of absolute obedience is guilty of worshipping a 'god' other than the One True God. 

لَعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا {4:118}

[Q4:118] La'anahul laah; wa qaala la attakhizanna min 'ibaadika naseebam mafroodaa;
[Q4:118] ALLAH (SWT) has cursed him; and he said: Most certainly I will take of Thy servants an appointed portion:

[Q4:118] Yang telah dilaknat oleh ALLAH (SwT) dan yang telah mengatakan: Demi sesungguhnya, aku akan mengambil dari kalangan hamba-hambaMu, bahagian yang tertentu (untuk menjadi pengikutku); 

The accursed Shaytan's share (determined in regard to time) implies his ability to lead man astray from the path of faith and truth. "To alter ALLAH (SWT)'s creation" means using created things for a purpose other than what they have been created to fulfil.

v  If khalq is interpreted as the system planned by ALLAH (SWT) to operate His creation and legislation, it should not be stretched out of proportion so as to jeopardise the omnipotence of the divine authority.

"To slit the ears of animals" refers to the slitting the ears of animals by invoking the names of their gods and God goddesses by the pagan Arabs, so that those animals could not be slaughtered or used for gainful purposes.

Whatever the *promises Shaytan makes, whatever the *desires he enkindles, and whatever the *hopes he rouses in men, are no more than delusions. THE ABODE OF THOSE WHO FOLLOW HIM IS HELL FROM WHICH THEY WILL FIND NO ESCAPE.

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(4:118) upon whom Allah has laid His curse. He said (to Allah): 'I will take to myself an appointed portion of Your servants *146

*146. This shows that Satan is determined to lay his claim to a portion of men's time, to their effort and labour, to their energies and capacities, to their material belongings, and to their offspring, and would somehow trick them into devoting a sizeable portion of all these in his cause. 

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا {4:119}

[Q4:119] Wa la udillannahum wa la umanni yannnahum wa la aamurannahum fala yubat tikunna aazaanal lan'aami wa la aamurannahum fala yughai yirunna khalqal laah; wa mai yattakhizish Shaitaana waliyyam mmin doonil laahi faqad khasira khusraanam mubeena.

[Q4:119] And most certainly I will lead them astray and excite in them vain desires, and bid them so that they shall slit the ears of the cattle, and most certainly I will bid them so that they shall alter ALLAH (SWT)'s creation; and whoever takes the Shaitan for a guardian rather than ALLAH (SWT) he indeed shall suffer a manifest loss.
[Q4:119] Dan demi sesungguhnya, aku akan menyesatkan mereka (dari kebenaran) dan demi sesungguhnya aku akan memperdayakan mereka dengan angan-angan kosong dan demi sesungguhnya aku akan menyuruh mereka (mencacatkan binatang-binatang ternak), lalu mereka membelah telinga binatang-binatang itu dan aku akan menyuruh mereka mengubah ciptaan ALLAH (SwT) dan (ingatlah) sesiapa yang mengambil Syaitan menjadi pemimpin yang ditaati selain dari ALLAH (SwT), maka sesungguhnya rugilah dia dengan kerugian yang terang nyata. 

(see commentary for verse 118)

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(4:119) and shall lead them astray, and shall engross them in vain desires, and I shall command them and they will cut off the ears of the cattle, *147 and I shall command them and they will disfigure Allah's creation.' *148 He who took Satan rather than Allah for his guardian has indeed suffered a man-ifest loss.

*147. The reference here is to a superstitious Arabian custom. It was customary among the Arabs that after a camel had given birth to five or ten young to slit her ears and let her go in the name of their deity; they considered it forbidden to put her to any work. Likewise, the male camel that had caused the birth of ten camels was consecrated to some deity. The slitting of ears symbolized this consecration.
*148. To alter God's creation in some respect does not mean changing its original form. If that was meant, human civilization would have to be considered Satanic in its entirety. For civilization consists essentially of man's putting to use the resources endowed by God. Hence the alteration of God's creation, which is characterized as Satanic, consists in using a thing not for the purpose for which it was created by God. In other words, all acts performed in violation either of one's true nature or of the intrinsic nature of other things are the result of the misleading promptings of Satan. These include, for instance, sodomy, birth control, monasticism, celibacy, sterilization of either men or women, turning males into eunuchs, diverting females from the functions entrusted to them by nature and driving them to perform the functions for which men were created. These and numerous similar measures are enacted by Satan's disciples in this world, which amounts on their part, to saying that the laws of the Creator were faulty and that they would like to 'reform' them.

يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا {4:120}

[Q4:120] Ya'iduhum wa yuman neehim wa maa ya'iduhumush Shaitaanu illaa ghurooraa.
[Q4:120] He gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive.

[Q4:120] Syaitan sentiasa menjanjikan mereka (dengan janji-janji indah) serta memperdayakan mereka dengan angan-angan kosong dan apa yang dijanjikan oleh Syaitan itu tidak lain hanyalah tipu daya semata-mata.  

(see commentary for verse 118)

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(4:120) Satan makes promises to them and fills them with vain hopes, *149 but whatever he promises them is merely delusion.

*149. Satanic operations are based on making attractive promises and raising high hopes. Whenever Satan wants to mislead men, whether individually or collectively, he tries to inspire them with Utopian expectations. In some he inspires expectations of ecstatic pleasure and outstanding success in their individual lives. He inspires others with prospects for achieving national glory. To still others he promises the well-being of mankind. He makes people feel confident that they can arrive at the ultimate truth without the aid of revealed knowledge. He deludes others into believing that God neither exists nor that there is any Life-after-Death. He comforts others with the belief that even if there is an After-life, they will be able to escape punishment through the intercession of certain persons. In short, Satan extends to different groups of people different promises and expectations with a view to seducing them.