أَمۡ يَحۡسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضۡلِهِۦۖ فَقَدۡ ءَاتَيۡنَآ ءَالَ إِبۡرَٰهِيمَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَءَاتَيۡنَٰهُم مُّلۡكًا عَظِيمٗا ٥٤
Am yahsudoona alnnasa AAala ma atahumu Allahu min fadlihi faqad atayna ala ibraheema alkitaba waalhikmata waataynahum mulkan AAatheeman
Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom
فَمِنۡهُم مَّنۡ ءَامَنَ بِهِۦ وَمِنۡهُم مَّن صَدَّ عَنۡهُۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا ٥٥
Faminhum man amana bihi waminhum man sadda AAanhu wakafa bijahannama saAAeeran
And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze
إِنَّ ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِنَا سَوۡفَ نُصۡلِيهِمۡ نَارٗا كُلَّمَا نَضِجَتۡ جُلُودُهُم بَدَّلۡنَٰهُمۡ جُلُودًا غَيۡرَهَا لِيَذُوقُواْ ٱلۡعَذَابَۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمٗا ٥٦
Inna allatheena kafaroo biayatina sawfa nusleehim naran kullama nadijat julooduhum baddalnahum juloodan ghayraha liyathooqoo alAAathaba inna Allaha kana AAazeezan hakeeman
Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise
وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَٰتِ سَنُدۡخِلُهُمۡ جَنَّـٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدٗاۖ لَّهُمۡ فِيهَآ أَزۡوَٰجٞ مُّطَهَّرَةٞۖ وَنُدۡخِلُهُمۡ ظِلّٗا ظَلِيلًا ٥٧
Waallatheena amanoo waAAamiloo alssalihati sanudkhiluhum jannatin tajree min tahtiha alanharu khalideena feeha abadan lahum feeha azwajun mutahharatun wanudkhiluhum thillan thaleelan
But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade
۞إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَٰنَٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرٗا ٥٨
Inna Allaha yamurukum an tuaddoo alamanati ila ahliha waitha hakamtum bayna alnnasi an tahkumoo bialAAadli inna Allaha niAAimma yaAAithukum bihi inna Allaha kana sameeAAan baseeran
Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا ٥٩
Ya ayyuha allatheena amanoo ateeAAoo Allaha waateeAAoo alrrasoola waolee alamri minkum fain tanazaAAtum fee shayin faruddoohu ila Allahi waalrrasooli in kuntum tuminoona biAllahi waalyawmi alakhiri thalika khayrun waahsanu taweelan
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result
أَلَمۡ تَرَ إِلَى ٱلَّذِينَ يَزۡعُمُونَ أَنَّهُمۡ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓاْ إِلَى ٱلطَّـٰغُوتِ وَقَدۡ أُمِرُوٓاْ أَن يَكۡفُرُواْ بِهِۦۖ وَيُرِيدُ ٱلشَّيۡطَٰنُ أَن يُضِلَّهُمۡ ضَلَٰلَۢا بَعِيدٗا ٦٠
Alam tara ila allatheena yazAAumoona annahum amanoo bima onzila ilayka wama onzila min qablika yureedoona an yatahakamoo ila alttaghooti waqad omiroo an yakfuroo bihi wayureedu alshshaytanu an yudillahum dalalan baAAeedan
Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray
وَإِذَا قِيلَ لَهُمۡ تَعَالَوۡاْ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيۡتَ ٱلۡمُنَٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودٗا ٦١
Waitha qeela lahum taAAalaw ila ma anzala Allahu waila alrrasooli raayta almunafiqeena yasuddoona AAanka sudoodan
And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion
فَكَيۡفَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ ثُمَّ جَآءُوكَ يَحۡلِفُونَ بِٱللَّهِ إِنۡ أَرَدۡنَآ إِلَّآ إِحۡسَٰنٗا وَتَوۡفِيقًا ٦٢
Fakayfa itha asabathum museebatun bima qaddamat aydeehim thumma jaooka yahlifoona biAllahi in aradna illa ihsanan watawfeeqan
So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but good conduct and accommodation
أُوْلَـٰٓئِكَ ٱلَّذِينَ يَعۡلَمُ ٱللَّهُ مَا فِي قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِيٓ أَنفُسِهِمۡ قَوۡلَۢا بَلِيغٗا ٦٣
Olaika allatheena yaAAlamu Allahu ma fee quloobihim faaAArid AAanhum waAAithhum waqul lahum fee anfusihim qawlan baleeghan
Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word
وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابٗا رَّحِيمٗا ٦٤
Wama arsalna min rasoolin illa liyutaAAa biithni Allahi walaw annahum ith thalamoo anfusahum jaooka faistaghfaroo Allaha waistaghfara lahumu alrrasoolu lawajadoo Allaha tawwaban raheeman
And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful
فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا ٦٥
Fala warabbika la yuminoona hatta yuhakkimooka feema shajara baynahum thumma la yajidoo fee anfusihim harajan mimma qadayta wayusallimoo tasleeman
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission
وَلَوۡ أَنَّا كَتَبۡنَا عَلَيۡهِمۡ أَنِ ٱقۡتُلُوٓاْ أَنفُسَكُمۡ أَوِ ٱخۡرُجُواْ مِن دِيَٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٞ مِّنۡهُمۡۖ وَلَوۡ أَنَّهُمۡ فَعَلُواْ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيۡرٗا لَّهُمۡ وَأَشَدَّ تَثۡبِيتٗا ٦٦
Walaw anna katabna AAalayhim ani oqtuloo anfusakum awi okhrujoo min diyarikum ma faAAaloohu illa qaleelun minhum walaw annahum faAAaloo ma yooAAathoona bihi lakana khayran lahum waashadda tathbeetan
And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith]
وَإِذٗا لَّأٓتَيۡنَٰهُم مِّن لَّدُنَّآ أَجۡرًا عَظِيمٗا ٦٧
Waithan laataynahum min ladunna ajran AAatheeman
And then We would have given them from Us a great reward
وَلَهَدَيۡنَٰهُمۡ صِرَٰطٗا مُّسۡتَقِيمٗا ٦٨
Walahadaynahum siratan mustaqeeman
And We would have guided them to a straight path
وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَـٰٓئِكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّـٰلِحِينَۚ وَحَسُنَ أُوْلَـٰٓئِكَ رَفِيقٗا ٦٩
Waman yutiAAi Allaha waalrrasoola faolaika maAAa allatheena anAAama Allahu AAalayhim mina alnnabiyyeena waalssiddeeqeena waalshshuhadai waalssaliheena wahasuna olaika rafeeqan
And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions
ذَٰلِكَ ٱلۡفَضۡلُ مِنَ ٱللَّهِۚ وَكَفَىٰ بِٱللَّهِ عَلِيمٗا ٧٠
Thalika alfadlu mina Allahi wakafa biAllahi AAaleeman
That is the bounty from Allah, and sufficient is Allah as Knower
Why it was revealed
Al-Wahidi reports in Asbab al-Nuzul that verses 4:54-57 were revealed concerning the Jewish tribe of Banu Nadir and their envy of the Prophet's (ﷺ) community. When the Prophet (ﷺ) came to Medina, the Jews recognized him but were envious that prophethood had been granted to an Arab from Quraysh rather than from the Israelites. They said, 'We are more deserving of prophethood than Muhammad, for we are the descendants of prophets.' Some scholars, including Ibn Ishaq, add that these verses also address the envy of the Jews concerning the Muslims' political establishment in Medina. The core sabab connects to the Jewish assertion of exclusive divine favor and the resulting resentment toward the new Muslim community's rise.
Historical context
At the time of these revelations, the nascent Muslim community in Medina was transitioning from a persecuted minority to an organized polity. The Jewish tribes, particularly Banu Nadir, were economically and politically significant but increasingly hostile. After the Prophet's (ﷺ) migration, the Jews initially maintained treaties but gradually aligned with the Quraysh against the Muslims. The community faced internal challenges: hypocrites (munafiqun) pretended to believe while secretly undermining the Prophet (ﷺ), and disputes arose requiring authoritative resolution.
The revelation of these verses legitimized the Prophet's (ﷺ) judicial and executive authority while warning against seeking judgment from tribal customs (taghut) that contradicted divine law. The passage also addressed the practical matter of governmental trusts (amanat)—a reference to the keys to the Kaaba, which were rightfully returned to Uthman ibn Talha, establishing a precedent for fulfilling obligations regardless of personal or political interests.
Themes of the passage
This section of Surah An-Nisa opens with a powerful rhetorical question condemning envy (hasad) as the driving force behind Jewish rejection of Islam. The passage reminds that divine favor is not arbitrary but based on Allah's wisdom, citing the family of Abraham as previous recipients of prophethood, scripture, and kingdom. The contrast between belief and disbelief is starkly drawn, with the eternal reward of paradise promised to believers while deniers face the horrific punishment of ever-renewing skin in the Fire.
This eschatological framing grounds the entire passage in ultimate accountability. The central pivot occurs at verse 58, where the discourse shifts from historical examples to direct ethical commandments: the obligation to return trusts and the necessity of just judgment. This transition is critical—from affirming divine sovereignty over history to legislating human responsibility in social affairs. The passage then unfolds a comprehensive framework for communal governance: first, allegiance to Allah, the Messenger, and those in authority among the believers; second, a procedure for resolving disputes through referral to Allah and the Messenger; third, a scathing critique of those who claim belief yet seek judgment from Taghut (false authorities).
The section ends with a powerful affirmation of prophetic authority (v. 64-65) and the promise of companionship with the most exalted company—the prophets, the truth-tellers, the martyrs, and the righteous—for those who obey. Structurally, the passage moves from condemnation of envy to affirmation of divine justice, from community governance to individual submission, and finally to eschatological hope.
Reading the passage closely
The passage employs a sophisticated rhetorical structure: it opens with a question that indicts the listener's implicit assumptions ('Am yahsudoona...'—'Or do they envy?'), then moves to a historical corrective (the example of Abraham's family), followed by eschatological warnings and promises, and finally legislative commands. The pivot at verse 58 ('Indeed, Allah commands you...') uses the emphatic particle 'inna' and the verb 'ya'muru' (commands) to establish a binding divine imperative. The subsequent address to 'those who have believed' (v.
59) introduces the hierarchical but consultative model of authority, with the notable qualification that disputes must ultimately be referred to Allah and the Messenger—not to those in authority alone. The critique of hypocrisy reaches a climax in verse 63, where the command is to 'speak to them a penetrating word' (qawlan balighan), a phrase indicating both psychological depth and forceful eloquence. The passage's climax is verse 65, with the emphatic oath 'Fala wa rabbika' ('But no, by your Lord'), which establishes that genuine faith necessitates complete submission to the Prophet's (ﷺ) judgments without internal reservation. The concluding verses return to the theme of divine grace, promising the highest companionship in paradise as the ultimate reward for those who obey.
What the scholars said (tafsir)
Imam Ibn Kathir in his monumental 'Tafsir al-Quran al-Azim' explains that verse 54-55 address the Jews' envy of the Prophet (ﷺ) and the Muslims. He notes that 'the people' (al-nas) here refers to Muhammad (ﷺ) and his companions, and the 'great kingdom' given to Abraham's family includes prophethood, scripture, and authority—all now inherited by the Muslim ummah. Ibn Kathir emphasizes that their disbelief (kufr) is not mere rejection of belief but active opposition to divine signs, warranting the severe punishment described in verse 56.
Imam al-Tabari in 'Jami' al-Bayan fi Ta'wil al-Quran' offers extensive linguistic analysis of verse 57, particularly the term 'thillan thaleelan' (deepening shade), which he interprets as an everlasting, magnificent shade in paradise that never fades—a symbol of divine mercy enveloping the righteous. Al-Tabari also meticulously examines the command to return trusts in verse 58, reporting that the Prophet (ﷺ) himself fulfilled this command by returning the keys of the Kaaba to their rightful keeper, Uthman ibn Talha, even after the conquest of Mecca.
Imam al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on the legal implications of verse 59, particularly the obligation to obey 'those in authority' (uli al-amr) and the critical condition that their authority is conditional on obedience to Allah and the Messenger. Al-Qurtubi clarifies that 'uli al-amr' includes rulers, scholars, and military commanders, but their commands are valid only insofar as they align with divine law. He also discusses verse 65, stating that it is the definitive proof that complete faith (iman) requires accepting the Prophet's (ﷺ) judgments without any internal discomfort or reservation.
The great polymath Ibn al-Qayyim, while not a traditional mufassir in this context, highlights verse 64 as embodying the comprehensive mercy of Allah, pointing out that the combination of seeking forgiveness and the Prophet's intercession (istighfar al-rasul) is a unique form of divine grace that was explicitly preserved for the Muslim community.
Living it: spiritual practices
The Prophet (ﷺ) taught a profound supplication that embodies the spirit of verse 65, as recorded in Sahih Muslim: 'Allahumma inni as'aluka husna al-khatimah' (O Allah, I ask You for a good end). This dua reflects the believer's desire to submit completely to divine will, mirroring the verse's emphasis on finding no discomfort in Allah's judgment. Additionally, the instruction to 'speak to them a penetrating word' (v. 63) has been understood by scholars to mean sincere advice (nasihah) delivered with wisdom.
The Prophet (ﷺ) said, 'Religion is sincere advice' (al-din al-nasihah) (Sahih Muslim). This practice of offering sincere, penetrating counsel to others in private, especially when addressing their shortcomings, is a direct application of the verse's guidance. The consistent remembrance of Allah (dhikr) and seeking forgiveness (istighfar) after prayer is also a foundational sunnah, linking to verse 64's emphasis on repentance and divine mercy.
Why it matters today
This passage addresses the psychological and social disease of envy that plagues contemporary Muslim communities, where success of one group or individual is often met with resentment rather than celebration. The verse challenges us to recognize that all good comes from Allah's grace, not from our own merit, and that envy is a rejection of divine sovereignty. In practical terms, Muslims today must consciously combat the culture of envy in professional, academic, and social spheres, replacing it with genuine appreciation (mubalah) and du'a for others' success.
The command to 'return trusts to their owners' (v. 58) is a cornerstone of Islamic governance and personal ethics, particularly relevant in contexts where corruption and nepotism erode institutional integrity. This principle extends beyond property to include the trust of public office, the responsibility of knowledge, the care of dependents, and the confidentiality of private conversations. The passage's emphasis on referring disputes to divine law is a direct challenge to the prevailing secular legal frameworks that many Muslims tacitly accept without question.
It calls for a critical engagement with modern legal systems, encouraging Muslims to consult Islamic scholars and principles in resolving complex contemporary issues—from family law to financial transactions—while maintaining constructive citizenship in pluralistic societies.
Practical application
In your daily life, apply verse 58 by meticulously fulfilling all trusts, whether large or small: returning borrowed items, completing work assignments with integrity, honoring promises, and maintaining confidentiality. If you are a parent, leader, or educator, judge between people with absolute justice, setting aside personal biases and relationships. When facing any dispute—whether familial, commercial, or communal—before escalating to external authorities, actively seek resolution through the Quran and Sunnah. Consult knowledgeable scholars and make Quranic principles your primary reference point. In moments of internal conflict, practice the 'penetrating word' by being honest with yourself about your motivations, intentions, and shortcomings, and by giving sincere advice to others even when difficult.
Reflect
Reflection: Think of a recent situation where you felt envious of someone else's success or blessings. How did that envy affect your relationship with that person and your relationship with Allah? What specific belief about Allah's distribution of bounty does envy challenge? Challenge: This week, identify one 'trust' (amanah) in your life—whether a responsibility at work, a promise to a family member, or a skill you've been given—and fulfill it with the consciousness that you are accountable to Allah. Additionally, when you encounter a dispute or disagreement, consciously delay your response to first ask yourself: 'If I were to refer this to Allah and His Messenger, what would the outcome be?' Then act accordingly.
Coming next
Tomorrow, we will explore the next section of Surah An-Nisa, verses 71-88, where Allah calls the believers to vigilance and outlines the duties of preparation and defense, addressing both the fears of the hypocrites and the courage required of the faithful in times of adversity.