وَمَن يَعۡمَلۡ مِنَ ٱلصَّـٰلِحَٰتِ مِن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٞ فَأُوْلَـٰٓئِكَ يَدۡخُلُونَ ٱلۡجَنَّةَ وَلَا يُظۡلَمُونَ نَقِيرٗا ١٢٤
Waman yaAAmal mina alssalihati min thakarin aw ontha wahuwa muminun faolaika yadkhuloona aljannata wala yuthlamoona naqeeran
And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed
وَمَنۡ أَحۡسَنُ دِينٗا مِّمَّنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ وَٱتَّبَعَ مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۗ وَٱتَّخَذَ ٱللَّهُ إِبۡرَٰهِيمَ خَلِيلٗا ١٢٥
Waman ahsanu deenan mimman aslama wajhahu lillahi wahuwa muhsinun waittabaAAa millata ibraheema haneefan waittakhatha Allahu ibraheema khaleelan
And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ بِكُلِّ شَيۡءٖ مُّحِيطٗا ١٢٦
Walillahi ma fee alssamawati wama fee alardi wakana Allahu bikulli shayin muheetan
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing
وَيَسۡتَفۡتُونَكَ فِي ٱلنِّسَآءِۖ قُلِ ٱللَّهُ يُفۡتِيكُمۡ فِيهِنَّ وَمَا يُتۡلَىٰ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ فِي يَتَٰمَى ٱلنِّسَآءِ ٱلَّـٰتِي لَا تُؤۡتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرۡغَبُونَ أَن تَنكِحُوهُنَّ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلۡوِلۡدَٰنِ وَأَن تَقُومُواْ لِلۡيَتَٰمَىٰ بِٱلۡقِسۡطِۚ وَمَا تَفۡعَلُواْ مِنۡ خَيۡرٖ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمٗا ١٢٧
Wayastaftoonaka fee alnnisai quli Allahu yufteekum feehinna wama yutla AAalaykum fee alkitabi fee yatama alnnisai allatee la tutoonahunna ma kutiba lahunna watarghaboona an tankihoohunna waalmustadAAafeena mina alwildani waan taqoomoo lilyatama bialqisti wama tafAAaloo min khayrin fainna Allaha kana bihi AAaleeman
And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, "Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good - indeed, Allah is ever Knowing of it
وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا ١٢٨
Waini imraatun khafat min baAAliha nushoozan aw iAAradan fala junaha AAalayhima an yusliha baynahuma sulhan waalssulhu khayrun waohdirati alanfusu alshshuhha wain tuhsinoo watattaqoo fainna Allaha kana bima taAAmaloona khabeeran
And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted
وَلَن تَسۡتَطِيعُوٓاْ أَن تَعۡدِلُواْ بَيۡنَ ٱلنِّسَآءِ وَلَوۡ حَرَصۡتُمۡۖ فَلَا تَمِيلُواْ كُلَّ ٱلۡمَيۡلِ فَتَذَرُوهَا كَٱلۡمُعَلَّقَةِۚ وَإِن تُصۡلِحُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ غَفُورٗا رَّحِيمٗا ١٢٩
Walan tastateeAAoo an taAAdiloo bayna alnnisai walaw harastum fala tameeloo kulla almayli fatatharooha kaalmuAAallaqati wain tuslihoo watattaqoo fainna Allaha kana ghafooran raheeman
And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. And if you amend [your affairs] and fear Allah - then indeed, Allah is ever Forgiving and Merciful
وَإِن يَتَفَرَّقَا يُغۡنِ ٱللَّهُ كُلّٗا مِّن سَعَتِهِۦۚ وَكَانَ ٱللَّهُ وَٰسِعًا حَكِيمٗا ١٣٠
Wain yatafarraqa yughni Allahu kullan min saAAatihi wakana Allahu wasiAAan hakeeman
But if they separate [by divorce], Allah will enrich each [of them] from His abundance. And ever is Allah Encompassing and Wise
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۗ وَلَقَدۡ وَصَّيۡنَا ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ مِن قَبۡلِكُمۡ وَإِيَّاكُمۡ أَنِ ٱتَّقُواْ ٱللَّهَۚ وَإِن تَكۡفُرُواْ فَإِنَّ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدٗا ١٣١
Walillahi ma fee alssamawati wama fee alardi walaqad wassayna allatheena ootoo alkitaba min qablikum waiyyakum ani ittaqoo Allaha wain takfuroo fainna lillahi ma fee alssamawati wama fee alardi wakana Allahu ghaniyyan hameedan
And to Allah belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah. But if you disbelieve - then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy
وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا ١٣٢
Walillahi ma fee alssamawati wama fee alardi wakafa biAllahi wakeelan
And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs
إِن يَشَأۡ يُذۡهِبۡكُمۡ أَيُّهَا ٱلنَّاسُ وَيَأۡتِ بِـَٔاخَرِينَۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرٗا ١٣٣
In yasha yuthhibkum ayyuha alnnasu wayati biakhareena wakana Allahu AAala thalika qadeeran
If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allah competent to do that
مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۚ وَكَانَ ٱللَّهُ سَمِيعَۢا بَصِيرٗا ١٣٤
Man kana yureedu thawaba alddunya faAAinda Allahi thawabu alddunya waalakhirati wakana Allahu sameeAAan baseeran
Whoever desires the reward of this world - then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing
۞يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّـٰمِينَ بِٱلۡقِسۡطِ شُهَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٰلِدَيۡنِ وَٱلۡأَقۡرَبِينَۚ إِن يَكُنۡ غَنِيًّا أَوۡ فَقِيرٗا فَٱللَّهُ أَوۡلَىٰ بِهِمَاۖ فَلَا تَتَّبِعُواْ ٱلۡهَوَىٰٓ أَن تَعۡدِلُواْۚ وَإِن تَلۡوُۥٓاْ أَوۡ تُعۡرِضُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا ١٣٥
Ya ayyuha allatheena amanoo koonoo qawwameena bialqisti shuhadaa lillahi walaw AAala anfusikum awi alwalidayni waalaqrabeena in yakun ghaniyyan aw faqeeran faAllahu awla bihima fala tattabiAAoo alhawa an taAAdiloo wain talwoo aw tuAAridoo fainna Allaha kana bima taAAmaloona khabeeran
O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ ءَامِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِي نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلۡكِتَٰبِ ٱلَّذِيٓ أَنزَلَ مِن قَبۡلُۚ وَمَن يَكۡفُرۡ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ فَقَدۡ ضَلَّ ضَلَٰلَۢا بَعِيدًا ١٣٦
Ya ayyuha allatheena amanoo aminoo biAllahi warasoolihi waalkitabi allathee nazzala AAala rasoolihi waalkitabi allathee anzala min qablu waman yakfur biAllahi wamalaikatihi wakutubihi warusulihi waalyawmi alakhiri faqad dalla dalalan baAAeedan
O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray
إِنَّ ٱلَّذِينَ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ٱزۡدَادُواْ كُفۡرٗا لَّمۡ يَكُنِ ٱللَّهُ لِيَغۡفِرَ لَهُمۡ وَلَا لِيَهۡدِيَهُمۡ سَبِيلَۢا ١٣٧
Inna allatheena amanoo thumma kafaroo thumma amanoo thumma kafaroo thumma izdadoo kufran lam yakuni Allahu liyaghfira lahum wala liyahdiyahum sabeelan
Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way
بَشِّرِ ٱلۡمُنَٰفِقِينَ بِأَنَّ لَهُمۡ عَذَابًا أَلِيمًا ١٣٨
Bashshiri almunafiqeena bianna lahum AAathaban aleeman
Give tidings to the hypocrites that there is for them a painful punishment
ٱلَّذِينَ يَتَّخِذُونَ ٱلۡكَٰفِرِينَ أَوۡلِيَآءَ مِن دُونِ ٱلۡمُؤۡمِنِينَۚ أَيَبۡتَغُونَ عِندَهُمُ ٱلۡعِزَّةَ فَإِنَّ ٱلۡعِزَّةَ لِلَّهِ جَمِيعٗا ١٣٩
Allatheena yattakhithoona alkafireena awliyaa min dooni almumineena ayabtaghoona AAindahumu alAAizzata fainna alAAizzata lillahi jameeAAan
Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely
وَقَدۡ نَزَّلَ عَلَيۡكُمۡ فِي ٱلۡكِتَٰبِ أَنۡ إِذَا سَمِعۡتُمۡ ءَايَٰتِ ٱللَّهِ يُكۡفَرُ بِهَا وَيُسۡتَهۡزَأُ بِهَا فَلَا تَقۡعُدُواْ مَعَهُمۡ حَتَّىٰ يَخُوضُواْ فِي حَدِيثٍ غَيۡرِهِۦٓ إِنَّكُمۡ إِذٗا مِّثۡلُهُمۡۗ إِنَّ ٱللَّهَ جَامِعُ ٱلۡمُنَٰفِقِينَ وَٱلۡكَٰفِرِينَ فِي جَهَنَّمَ جَمِيعًا ١٤٠
Waqad nazzala AAalaykum fee alkitabi an itha samiAAtum ayati Allahi yukfaru biha wayustahzao biha fala taqAAudoo maAAahum hatta yakhoodoo fee hadeethin ghayrihi innakum ithan mithluhum inna Allaha jamiAAu almunafiqeena waalkafireena fee jahannama jameeAAan
And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together
ٱلَّذِينَ يَتَرَبَّصُونَ بِكُمۡ فَإِن كَانَ لَكُمۡ فَتۡحٞ مِّنَ ٱللَّهِ قَالُوٓاْ أَلَمۡ نَكُن مَّعَكُمۡ وَإِن كَانَ لِلۡكَٰفِرِينَ نَصِيبٞ قَالُوٓاْ أَلَمۡ نَسۡتَحۡوِذۡ عَلَيۡكُمۡ وَنَمۡنَعۡكُم مِّنَ ٱلۡمُؤۡمِنِينَۚ فَٱللَّهُ يَحۡكُمُ بَيۡنَكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِۚ وَلَن يَجۡعَلَ ٱللَّهُ لِلۡكَٰفِرِينَ عَلَى ٱلۡمُؤۡمِنِينَ سَبِيلًا ١٤١
Allatheena yatarabbasoona bikum fain kana lakum fathun mina Allahi qaloo alam nakun maAAakum wain kana lilkafireena naseebun qaloo alam nastahwith AAalaykum wanamnaAAkum mina almumineena faAllahu yahkumu baynakum yawma alqiyamati walan yajAAala Allahu lilkafireena AAala almumineena sabeelan
Those who wait [and watch] you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them]
Why it was revealed
Verse 127 was revealed in response to a question from a companion about the rights of orphan girls. In pre-Islamic Arabia, guardians would sometimes treat orphan girls unjustly, either by refusing to marry them or by marrying them to take their property. The verse addressed this injustice, commanding fair treatment. Verses 128-129 were revealed concerning the Prophet's (ﷺ) wife Sawda bint Zam'a, who feared that the Prophet (ﷺ) was inclined to divorce her, and she offered her nights to Aisha.
The Prophet (ﷺ) accepted this arrangement, and the verse permitted such settlements. Verses 135-136 were revealed to emphasize the absolute necessity of justice, even against oneself or family. Verse 140 was revealed concerning the hypocrites who would sit with the disbelievers and listen to them mock the Quran, commanding believers to avoid such gatherings.
Historical context
The verses on orphan girls (v. 127) address a specific social problem in early Medina: the exploitation of orphan girls by their guardians, who might refuse to give them their inheritance or marry them off for their property. This was a continuation of the broader reform of women's rights that Surah An-Nisa champions. The verses on marital settlement (v. 128-129) reflect the reality of polygamy in the prophetic household and the community, providing a humane and practical solution for marital discord.
The call for absolute justice (v. 135) was revealed in a context of tribalism and favoritism, where justice was often distorted by clan loyalty. The command to avoid gatherings where the Quran is mocked (v. 140) reflects the ongoing hostility and derision from the polytheists and hypocrites in Medina.
Themes of the passage
The passage opens with a universal principle: righteous deeds, regardless of gender, lead to paradise without any injustice. The best religion is complete submission to Allah (islam) with excellence (ihsan), following the pure monotheism of Abraham. The section then addresses specific family matters: the rights of orphan girls, the possibility of peaceful settlements between spouses when there is fear of mistreatment, the importance of reconciliation, and the acknowledgment that perfect fairness between wives is impossible, but one should not incline completely toward one to the detriment of the other.
The passage then shifts to the sovereignty of Allah: He owns the heavens and earth, and He is sufficient as a Guardian. The command to fear Allah is repeated, and the believers are reminded that Allah is Self-sufficient and Praiseworthy. The central ethical command follows: stand firmly for justice, bear witness for Allah, even against yourselves, parents, or relatives, and do not let wealth or poverty influence your testimony. The passage then calls for comprehensive faith in Allah, His Messenger, the revealed Books, angels, and the Last Day, warning that disbelief in any of these is going far astray.
The hypocrites are identified and condemned: they take disbelievers as allies seeking honor, but all honor belongs to Allah. The believers are commanded to avoid sitting with those who mock Allah's verses. The passage concludes with a description of the hypocrites who wait to see which side prevails, but Allah will judge between them, and He will never give the disbelievers a way over the believers.
Reading the passage closely
The passage employs a rhetorical strategy of shifting from universal principles to specific applications. The opening statement about righteous deeds and paradise (v. 124) establishes a broad theological framework, followed by the commendation of Abraham's religion (v. 125), which connects the Muslim community to the prophetic heritage. The specific legal rulings on women and orphans (v. 127) demonstrate the Quran's practical concern for the vulnerable. The marital settlement verses (v.
128-129) use conditional clauses and contrastive statements ('if... but...') to establish both the permissibility of settlements and the limits of human capability in fairness. The sovereignty of Allah is repeatedly affirmed (v. 126, 131, 132, 133), creating a theological backdrop for the ethical commands. The command to stand firm in justice (v. 135) is one of the most emphatic ethical statements in the Quran, using the intensive form 'qawwameen' (persistently standing firm) and 'shuhada'a' (witnesses), and the exception 'even if it be against yourselves or parents and relatives.' The call to comprehensive faith (v.
136) uses a chain of belief items (Allah, angels, books, messengers, Last Day) as a unified package. The description of the hypocrites (v. 137-141) uses vivid imagery: they oscillate between belief and disbelief, take disbelievers as allies, wait to see which side wins, and mock the revelation. The final assurance—'never will Allah give the disbelievers over the believers a way'—is a powerful conclusion affirming divine protection for the community.
What the scholars said (tafsir)
Ibn Kathir in 'Tafsir al-Quran al-Azim' emphasizes the inclusiveness of verse 124: 'whether male or female, while being a believer'—he clarifies that the condition for paradise is both faith and righteous deeds, regardless of gender. He also comments on verse 125, stating that Abraham (ﷺ) is the model of pure monotheism (hanifiyyah) and that his being taken as a 'khalil' (intimate friend) is the highest rank of love and intimacy with Allah.
Al-Tabari in 'Jami' al-Bayan' provides detailed legal commentary on verse 127, explaining that the 'orphan girls' are those under the guardianship of someone who wishes to marry them, and the command is to give them their rights. He also discusses the marital settlement in verse 128, noting that it can involve the wife waiving some of her rights to prevent divorce, and that the Prophet (ﷺ) accepted Sawda's offer to give up her nights.
Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses extensively on verse 129, the impossibility of perfect fairness between wives, and the principle that one should not incline completely to one wife while leaving the other 'like a suspended one'—a vivid image of a woman who is neither married nor divorced. He argues that this verse acknowledges human limitations while enjoining the effort to maintain justice. On verse 135, Al-Qurtubi discusses the obligation of bearing witness, even against family, and the prohibition of allowing wealth or poverty to influence testimony.
He notes that this is one of the strongest verses on justice in the entire Quran. Imam Ibn Hazm in 'Al-Muhalla' uses verse 136 to argue that faith must include all the fundamentals (belief in Allah, angels, books, messengers, and the Last Day) and that denying any one of them is disbelief. On verse 140, al-Qurtubi notes that avoiding gatherings where the Quran is mocked is a categorical obligation, and remaining silent in such gatherings would make one complicit.
Living it: spiritual practices
The command to stand firmly for justice (v. 135) is the basis for the prophetic practice of speaking truth even against oneself. The Prophet (ﷺ) said, 'The best jihad is a word of truth before a tyrannical ruler' (Sunan Abi Dawud, Sunan al-Tirmidhi). The practice of 'amr bil ma'ruf wa nahy an al-munkar' (enjoining good and forbidding evil) is rooted in this commitment to justice. The instruction to avoid gatherings where Allah's verses are mocked (v.
140) implies a general principle of avoiding environments of disbelief and mockery, including modern online spaces where the Quran is derided. The consistent practice of dhikr (remembrance of Allah) is a way of internalizing the sovereignty of Allah affirmed in verses 131-134. The Prophet (ﷺ) said, 'The likeness of the one who remembers his Lord and the one who does not is like the living and the dead' (Sahih al-Bukhari).
Why it matters today
The principle that righteous deeds, not gender, are the basis for reward (v. 124) challenges patriarchal distortions that have sometimes limited women's religious and social participation. The call to justice even against oneself and relatives (v. 135) is a powerful antidote to nepotism, tribalism, and corruption in modern Muslim societies and communities. The warning against sitting with those who mock Allah's verses (v. 140) has direct application to modern media consumption: should Muslims engage with, consume, or passively expose themselves to media that mocks Islam or ridicules religious values?
The principle suggests avoidance unless there is a clear benefit or need. The critique of those who seek honor from disbelievers (v. 139) resonates in contexts where Muslims seek validation, political power, or social status from non-Muslim entities or governments at the expense of their principles. The assurance that Allah will never give the disbelievers a way over the believers (v. 141) is a source of hope and perseverance in the face of oppression.
Practical application
Apply verse 135 by committing to truth-telling in all situations: when you witness an injustice, speak up, even if it implicates yourself, your parents, or your relatives. In professional and legal contexts, refuse to testify falsely or distort facts for personal gain. In family and community disputes, be a just witness, not a partisan advocate. Apply verse 140 by curating your media environment: avoid content that mocks Islam or ridicules religious values, and if you find yourself in such an environment, leave or change the subject.
When you see others mocking the Quran online or in person, disengage. In marital relationships (v. 128-130), if there is discord, seek reconciliation through amicable settlements, and be aware of the natural human tendency toward stinginess—strive to overcome it with generosity and God-consciousness. If reconciliation is impossible, separate with kindness and trust in Allah to provide for both parties.
Reflect
Reflection: Think of a situation where you were tempted to lie, distort the truth, or remain silent about an injustice because it would affect you or someone close to you. How did you respond? What is the hardest part of being a just witness? Challenge: This week, be a just witness in a specific situation: if you hear someone being unfairly criticized or misrepresented, speak up with the truth, even if it's uncomfortable.
In a family or community matter, choose to be a neutral and fair mediator rather than a partisan advocate. Additionally, conduct a 'media audit': identify one social media account, TV show, or online forum that regularly mocks religious values, and consciously unsubscribe, unfollow, or limit your exposure to it.
Coming next
Tomorrow, we will explore the next section of Surah An-Nisa, verses 142-158, which addresses the characteristics of the hypocrites, their relationship with prayer, the warning against taking disbelievers as allies, the contrast between hypocrisy and true repentance, the prohibition of proclaiming evil publicly, and the firm stance on the unity of Allah's messengers, culminating in the refutation of the claim that Jesus was killed.