Tafsir Zone - Surah 4: an-Nisa' (Women )

Tafsir Zone

Surah an-Nisa' 4:110
 

Overview (Verses 110 - 112)

Responsibility for Action Taken by Individuals
 
Having stated its angry case against individuals who betray their trust, coupled with its strong censure of those who argue on their behalf, the sūrah states the general principles applicable to this deed, its effects, reckoning and reward, as well as the overall principle of just reward. It is with absolute justice that God deals with all His servants. He requires them to try their best to implement the same rule in their dealings and transactions. They should endeavour as hard as they can to adopt these standards of perfect justice: “He who does evil or wrongs his own soul, and then prays to God to forgive him, shall find God Much-Forgiving, Merciful. For he who commits a sin, does so to his own hurt. God is indeed All-Knowing, Wise. But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with both falsehood and a flagrant sin.” (Verses 110-112)
 
These three verses lay down the general principles that God applies in the treatment of His servants. People are well able to implement these in dealing with one another and with God. If they do, they spare themselves much harm.
 
The first verse leaves the door for repentance wide open for anyone who seeks God’s forgiveness and acceptance. “He who does evil or wrongs his own soul, and then prays to God to forgive him, shall find God Much-Forgiving, Merciful.” (Verse 110) God is there, ready to forgive and bestow His abundant grace on anyone who turns to Him in repentance. Anyone who does evil wrongs himself and others. He may wrong only himself if his sinful action affects only his own person. In any case, God, the Merciful, the Beneficent, receives those who seek His forgiveness at all times, and extends to them His forgiveness and mercy. There is simply no condition, no intercession and no barrier between them and Him. Whenever they turn to Him in repentance, He turns to them in acceptance and bestows on them His grace.
 
The second verse establishes personal responsibility as the basis of the Islamic principle of requital for actions. This principle arouses in every heart a sense of reassurance mixed with a sense of fear. The fear is a result of what one may do and earn, and the reassurance is based on the fact that no one will bear responsibility for anyone else’s actions. “For he who commits a sin, does so to his own hurt. God is indeed All- Knowing, Wise.” (Verse 111)
 
There is no inherited sin in Islam, such as that which the Church speaks about. No atonement is needed except that done by every individual for his or her own actions. Hence why everyone should be cautious lest they fall into sin. But at the same time, everyone is certain not to answer for others. This is the right balance established by a unique concept, based on absolute Divine justice which human beings are required to strive to emulate.
 
The third verse speaks of the crime of one who commits something sinful and who tries to put the blame for it on someone else. This is the situation that applies to the case in hand: “But he who commits a fault or a sin and then throws the blame therefore on an innocent person, burdens himself with both falsehood and a flagrant sin.” (Verse 112) The falsehood is that of knowingly accusing an innocent person and the sin is trying to put the blame for it at someone else’s door. Both crimes now become his own burden.
 
These three rules describe the standard of justice the Qur’ān wants to lay down. It is a standard which holds every individual accountable for his or her own actions. It does not allow any offender to escape, only because he is able to put the blame for it on others. At the same time, it opens the door wide for repentance and forgiveness. It gives those who repent an open appointment with God at every moment. They do not need to knock on the door; they can enter at any time to find only mercy and forgiveness.