Surah an-Nisa' (Women ) 4 : 90

إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَٰتِلُوكُمْ أَوْ يُقَٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا

Translations

 
 Muhsin Khan
 Pickthall
 Yusuf Ali
Quran Project
Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allāh had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allāh has not made for you a cause [for fighting] against them.

1. Lessons/Guidance/Reflections/Gems

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Explanatory Note

Having thus given a clear verdict against those who side with the unbelievers despite their claims to be Muslims, the sūrah states an exception in the case of those who seek refuge with people who have a covenant or a treaty with the Muslim community. The attitude determined for such a community now also applies to them: “Except in the case of those of them who have ties with people to whom you yourselves are bound by a covenant.” (Verse 90)
 
We see here that Islam prefers peace whenever there is room for peace which does not impede its work of freely conveying its message to people and allowing them free choice. Nothing and no one should be in a position to use force against the effort to convey Islam to people. The security of the Muslims should be guaranteed. They must not be exposed to any danger of sedition or to threats to the Islamic message which may cause its efforts to be hampered. For this reason, those who seek refuge and live with any group of people who are bound by a treaty or a covenant with the Muslims enjoy the same treatment as the people with whom they live. The same state of peace applies to them. This is clear evidence of the peaceful nature of Islam.
 
Exception from imprisonment and execution is also made in the case of those individuals or tribes or communities who take a neutral position, those who do not join the fighting which takes place between their people and the Muslims. Their hearts shrink from thoughts of either fighting with their people against the Muslims or fighting with the Muslims against their own kin. These people stand aside, unwilling to enter into any hostilities: “Or those who come to you because their hearts shrink from the thought of fighting you or fighting their own people.” (Verse 90)
 
Again this ruling is evidence of the Islamic desire to avoid fighting others whenever they refrain from fighting the Muslims, choosing neutrality between them and their enemies. Those who did not fight on either side were present in Arabia and, indeed, within the Quraysh itself. Islam did not pressurise them to take sides for or against it. It was sufficient that they did not oppose Islam. At the same time, there was hope that they would eventually take the side of Islam, once the circumstances which caused their reluctance were removed. This was what actually happened in many cases.
 
God makes this line towards those neutrals beneficial to the Muslims when He reminds them of the other possibility that could have occurred. Those people could have sided with the hostile unbelievers and fought against the Muslims. The fact that they did not was far more preferable. “Had God so willed, He would have given them power over you, and they would have fought you. Therefore, if they leave you alone, and do not make war on you, and offer you peace, God has given you no way against them.” (Verse 90)

 

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 90 - 91)

Peace with Power 
 
Having thus given a clear verdict against those who side with the unbelievers despite their claims to be Muslims, the sūrah states an exception in the case of those who seek refuge with people who have a covenant or a treaty with the Muslim community. The attitude determined for such a community now also applies to them: “Except in the case of those of them who have ties with people to whom you yourselves are bound by a covenant.” (Verse 90)
 
We see here that Islam prefers peace whenever there is room for peace which does not impede its work of freely conveying its message to people and allowing them free choice. Nothing and no one should be in a position to use force against the effort to convey Islam to people. The security of the Muslims should be guaranteed. They must not be exposed to any danger of sedition or to threats to the Islamic message which may cause its efforts to be hampered. For this reason, those who seek refuge and live with any group of people who are bound by a treaty or a covenant with the Muslims enjoy the same treatment as the people with whom they live. The same state of peace applies to them. This is clear evidence of the peaceful nature of Islam.
 
Exception from imprisonment and execution is also made in the case of those individuals or tribes or communities who take a neutral position, those who do not join the fighting which takes place between their people and the Muslims. Their hearts shrink from thoughts of either fighting with their people against the Muslims or fighting with the Muslims against their own kin. These people stand aside, unwilling to enter into any hostilities: “Or those who come to you because their hearts shrink from the thought of fighting you or fighting their own people.” (Verse 90)
 
Again this ruling is evidence of the Islamic desire to avoid fighting others whenever they refrain from fighting the Muslims, choosing neutrality between them and their enemies. Those who did not fight on either side were present in Arabia and, indeed, within the Quraysh itself. Islam did not pressurise them to take sides for or against it. It was sufficient that they did not oppose Islam. At the same time, there was hope that they would eventually take the side of Islam, once the circumstances which caused their reluctance were removed. This was what actually happened in many cases.
 
God makes this line towards those neutrals beneficial to the Muslims when He reminds them of the other possibility that could have occurred. Those people could have sided with the hostile unbelievers and fought against the Muslims. The fact that they did not was far more preferable. “Had God so willed, He would have given them power over you, and they would have fought you. Therefore, if they leave you alone, and do not make war on you, and offer you peace, God has given you no way against them.” (Verse 90)
 
We note here the fine touch delivered by the Qur’ān which restrains those Muslims who were full of enthusiasm and who may not have liked these peoples’ neutrality. It is a reminder of God’s grace. He has restrained these people from taking a hostile attitude that could have increased the Muslims’ burden. The Muslims are instructed to accept whatever goodness is offered them and to avoid all evil that God has caused to stay away from them. This is, then, to be the attitude of the Muslim community, as long as it does not involve any relaxation of Islamic principles or complacency in matters of faith or humiliation to the Muslims through a sell out to their enemies. A cheap peace is unacceptable. The aim is not to avoid fighting at any price. The aim is to achieve a peace that does not encroach on any right of the Muslims, whether these rights are due to people or to Islam as a message and philosophy.
 
It is only right and proper that all impediments should be removed from the way of conveying the message of Islam to mankind. The point is that everyone who receives this message should feel free to accept it without being exposed to any harm, and this should apply everywhere in the world. It is also needed so that Islam acquires sufficient strength to deter anyone from taking a hostile attitude or inflicting harm of any sort on those who believe in it. Beyond that, peace is preferable and jihād continues.
 
There is another group of people to whom Islam extends no tolerance, because it is an evil group of hypocrites with whom Islam has no covenant or treaty. Hence, it is free to take the appropriate stance against them: “You will find others who would like to be safe from you as well as to be safe from their own people. Whenever they are called back to sedition they plunge headlong into it. If they do not leave you alone, and do not offer you peace and do not stay their hands, seize them and kill them wherever you come upon them. Over these We have given you a clear authority.” (Verse 91)
 
A report by Mujāhid suggests that this statement concerned a certain group of people from Makkah who came to the Prophet to declare that they were Muslims without actually being so. They then returned to Makkah where they reverted to idol worship. Their purpose was that they should feel safe and secure in both camps. Hence, Islam ruled that they be killed unless they stopped their erring ways. The verdict in this case is stated clearly: “If they do not leave you alone, and do not offer you peace and do not stay their hands, seize them and kill them wherever you come upon them. Over these we have given you a clear authority” (Verse 91)
 
We note here the clear balance in the Islamic attitude. It is serious and decisive but, at the same time, tolerant and forbearing. Each situation is faced with the most suitable of attitudes. When we consider both features, we realise that they provide every Muslim with a balanced attitude which becomes an essential feature of the Islamic system as a whole. When some people move towards extremism, adopting an uncompromising, violent attitude, then they do not represent Islam. On the other hand, Islam is not represented by those who take an apologetic attitude towards jihād, trying to defend Islam, which, in their view, stands indicted of violent extremism. They emphasise that Islam prefers peace in all situations and its permanent attitude is one of forbearance and forgiveness and that jihād is only allowed in the defence of Muslim land or the Muslim community. Thus, they narrow it down. Jihād is, indeed, a means of defending the Islamic message and its right to be conveyed freely to everyone, everywhere in the world. It is also the means to ensure that every individual, anywhere in the world is free to accept Islam. It guarantees the supremacy of a virtuous system, which extends security to all people, whether they accept Islam or not. As we have already said, neither the narrow extremist view, nor the complacent apologetic view is correct. Again, these provisions of Islamic international law convey a clear message to mankind.


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