Surah an-Nisa' (Women ) 4 : 144

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَٰنًا مُّبِينًا

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
O you who have believed, do not take the disbelievers as allies instead of the Believers. Do you wish to give Allāh against yourselves a clear case?

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

At this point when contempt of the hypocrites is at its strongest and believers’ feelings of the hypocrites’ weakness is at its highest, the believers are warned against taking the same way as the hypocrites. As we have explained, the way the hypocrites follow is that of taking the unbelievers for their allies in preference to the believers. They are warned against God’s punishment, and shown the destiny of the hypocrites in the hereafter, which is both fearful and humiliating.

The sūrah again addresses the believers by the quality that distinguishes them from all other people and distinguishes their system, method and practices. This is the quality of faith, which makes them responsive, obeying God’s orders. As believers, they are warned against following the ways of the hypocrites and against taking the unbelievers for allies. There must have been need in the Muslim community at the time for such an address. Relations were still maintained between some of the Muslims and the Jews in Madinah, or between some Muslims and their pagan relatives in Makkah, even though these may be no more than feelings of affinity. We say that this was the case among some Muslims, because there were others who severed all their relations with the unbelievers, including their parents and children. These followed God’s instructions, making faith the only tie of social or family relations.
 
Those in the Muslim community who still maintained relations with unbelievers in Makkah or Madinah were the ones who needed this reminder that this could be the way to hypocrisy. This lesson is even more effective after the hypocrites have been depicted in their ugly, disgusting guise. Thus, the reminder serves as a warning against exposing themselves to God’s punishment: “Do you want to place before God a manifest proof against yourselves?” (Verse 144) A believer’s heart does not fear anything more than God’s displeasure and His punishment. Hence, the warning is put in the form of a question, which is sufficient to have a telling effect on those who believe in God.
 

2. Linguistic Analysis

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Frequency of Root words in this Ayat used in this Surah *


3. Surah Overview

4. Miscellaneous Information

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5. Connected/Related Ayat

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6. Frequency of the word

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7. Period of Revelation

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This Surah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of year 3 A.H. and the end of 4 A.H. or the beginning of 5 A.H. Although it is difficult to determine the exact dates of their revelations it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein. A few instances are given below by way of illustration:

1. We know that the inheritance law for those martyred and protection for the rights of the orphans was sent down after the Battle of Uhud (in which 70 Muslims were martyred). From this we conclude that v. 1 -28 were revealed on that occasion.

2. We learn from the traditions that the ruling regarding the prayer (Salah) during war time was given on the occasion of the Zat-ur-Riqa’aan expedition. This took place in 4 A.H. From this we conclude that the discourse containing v. 102 was revealed on that occasion.

3. The last warning to the Jews was given before the Banu-Nadheer were exiled from Madinah in Rabi’-ulAwwal 4 A.H. It may therefore be assumed that the discourse containing v. 47 was revealed before that date.

4. The permission about performing ablution with dust in the event of no water (tayammum) verse 43, was given during the Bani-al-Mustaliq expedition which took place in 5 A.H. [REF: Mawdudi]

8. Reasons for Revelation

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Let us now consider the social and historical considerations of the period in order to understand the Surah. All the discourses in this Surah deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all round development of the islamic Community that had been formed at the time of his migration to Madinah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-islamic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islam in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts.

Accordingly detailed instructions have been given for the consolidation and strengthening of the islamic Community in continuation of those given in Surah 2: Al-Baqarah (The Cow). Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community.

The moral and religious condition of The People of the Book (Jews and Christians) has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the aftermath of the Battle of Uhud, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home, that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their prayer during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the prayer or to offer the “Prayer of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madinah the abode of Islam.

This Surah also deals with the case of Banu nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islam and hatching plots against the Prophet and the Muslim Community even at Madinah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madinah on account of their misconduct.

The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore, they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islam. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them.

Though this Surah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islam. On the one hand, the superiority of the islamic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth. 

9. Relevant Hadith

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10. Wiki Forum

Comments in this section are statements made by general users – these are not necessarily explanations of the Ayah – rather a place to share personal thoughts and stories…

11. Tafsir Zone

 

Overview (Verses 144 - 146)

Repentance Opens the Way
 
At this point when contempt of the hypocrites is at its strongest and believers’ feelings of the hypocrites’ weakness is at its highest, the believers are warned against taking the same way as the hypocrites. As we have explained, the way the hypocrites follow is that of taking the unbelievers for their allies in preference to the believers. They are warned against God’s punishment, and shown the destiny of the hypocrites in the hereafter, which is both fearful and humiliating.
 
Believers! Do not take the unbelievers for your allies in preference to the believers. Do you want to place before God a manifest proof against yourselves? The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support. Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers. (Verses 144-146)
 
The sūrah again addresses the believers by the quality that distinguishes them from all other people and distinguishes their system, method and practices. This is the quality of faith, which makes them responsive, obeying God’s orders. As believers, they are warned against following the ways of the hypocrites and against taking the unbelievers for allies. There must have been need in the Muslim community at the time for such an address. Relations were still maintained between some of the Muslims and the Jews in Madinah, or between some Muslims and their pagan relatives in Makkah, even though these may be no more than feelings of affinity. We say that this was the case among some Muslims, because there were others who severed all their relations with the unbelievers, including their parents and children. These followed God’s instructions, making faith the only tie of social or family relations.
 
Those in the Muslim community who still maintained relations with unbelievers in Makkah or Madinah were the ones who needed this reminder that this could be the way to hypocrisy. This lesson is even more effective after the hypocrites have been depicted in their ugly, disgusting guise. Thus, the reminder serves as a warning against exposing themselves to God’s punishment: “Do you want to place before God a manifest proof against yourselves?” (Verse 144) A believer’s heart does not fear anything more than God’s displeasure and His punishment. Hence, the warning is put in the form of a question, which is sufficient to have a telling effect on those who believe in God.
 
Then comes another loud knock to alert the believers’ hearts. It is not aimed at them directly, but by implication. It comes in the form of a statement showing the hypocrites fearful and humiliating destiny: “The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support.” (Verse 145) They are indeed in the lowest depth, which befits their condition in this life, pulling them to the earth, making them stick to it, unable to elevate themselves in any way. That is the gravity of desire, temptation, caution, weakness and faint-heartedness. It is that which pulls them down until they reach a level where they take unbelievers for their allies while at the same time they try to win favour with the believers. That is how they justify their humiliating attitude: “wavering between this and that, [true] neither to these nor to those”. (Verse 143)
 
In life on earth, these people actually prepared themselves for their humiliating destiny “in the lowest depth of the fire”; where they could have no helpers or supporters. In this world, they befriended the unbelievers. How can the unbelievers give them support in the Hereafter?
 
Having painted this fearful scene, the sūrah opens for them the door to safety; that is the door of repentance which is open to anyone who wishes to ensure personal safety: “Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers.” (Verse 146) Elsewhere in the Qur’ān the exception is outlined for those “who repent and live righteously.” Repentance and righteous living include, by necessity, seeking refuge with God and being sincere in one’s faith in God. But these two qualities are specified in this instance because the reference here is to people who wavered, vacillated, resorted to hypocrisy and allied themselves with God’s enemies. Hence, it is more fitting to add here, in the context of repentance and righteous living, a specific mention of dedication to God, seeking only His refuge and purging oneself of all wavering and vacillation. This demonstration by the repentant shows more strength and dedication.
 
That is how they are able then to elevate themselves to the ranks of the believers who seek honour with Him alone, feeling their elevation through faith, and, by the power of faith, rising high above earthly considerations. The reward reserved for the believers and those who join them is well known: “God will in time grant a splendid reward for the believers.” (Verse 146)
 
With such varied touches the reality of the hypocrites in Islamic society and their weaknesses are exposed. The believers are warned against following this course of action, which will lead to the same fate. The door to repentance is open so that anyone who wishes to save himself is able to do so.


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