4:115 An-Nisaa (The Women)

أي: ومن يخالف الرسول صلى الله عليه وسلم ويعانده فيما جاء به { مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى ْ} بالدلائل القرآنية والبراهين النبوية. { وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ ْ} وسبيلهم هو طريقهم في عقائدهم وأعمالهم { نُوَلِّهِ مَا تَوَلَّى ْ} أي: نتركه وما اختاره لنفسه، ونخذله فلا نوفقه للخير، لكونه رأى الحق وعلمه وتركه، فجزاؤه من الله عدلاً أن يبقيه في ضلاله حائرا ويزداد ضلالا إلى ضلاله. كما قال تعالى: { فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ْ} وقال تعالى: { وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ ْ} ويدل مفهومها على أن من لم يشاقق الرسول، ويتبع سبيل المؤمنين، بأن كان قصده وجه الله واتباع رسوله ولزوم جماعة المسلمين، ثم صدر منه من الذنوب أو الهّم بها ما هو من مقتضيات النفوس، وغلبات الطباع، فإن الله لا يوليه نفسه وشيطانه بل يتداركه بلطفه، ويمن عليه بحفظه ويعصمه من السوء، كما قال تعالى عن يوسف عليه السلام: { كَذَلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ ْ} أي: بسبب إخلاصه صرفنا عنه السوء، وكذلك كل مخلص، كما يدل عليه عموم التعليل. وقوله: { وَنُصْلِهِ جَهَنَّمَ ْ} أي: نعذبه فيها عذابا عظيما. { وَسَاءَتْ مَصِيرًا ْ} أي: مرجعا له ومآلا. وهذا الوعيد المرتب على الشقاق ومخالفة المؤمنين مراتب لا يحصيها إلا الله بحسب حالة الذنب صغرا وكبرا، فمنه ما يخلد في النار ويوجب جميع الخذلان. ومنه ما هو دون ذلك، فلعل الآية الثانية كالتفصيل لهذا المطلق.

وقوله "ومن يشاقق الرسول من بعدما تبين له الهدى" أي ومن سلك غير طريق الشريعة التي جاء بها الرسول صلى الله عليه وسلم فصار في شق والشرع في شق وذلك عن عمد منه بعدما ظهر له الحق وتبين له واتضح له وقوله" ويتبع غير سبيل المؤمنين" هذا ملازم للصفة الأولى ولكن قد تكون المخالفة لنص الشارع وقد تكون لما اجتمعت عليه الأمة المحمدية فيما علم اتفاقهم عليه تحقيقا فإنه قد ضمنت لهم العصمة في اجتماعهم من الخطأ تشريفا لهم وتعظيما لنبيهم وقد وردت أحاديث صحيحة كثيرة في ذلك قد ذكرنا منها طرفا صالحا في كتاب أحاديث الأصول ومن العلماء من ادعى تواتر معناها والذي عول عليه الشافعي رحمه الله في الاحتجاج على كون الإجماع حجة تحرم مخالفته هذه الآية الكريمة بعد التروي والفكر الطويل وهو من أحسن الاستنباطات وأقواها وإن كان بعضهم قد استشكل ذلك فاستبعد الدلالة منها على ذلك ولهذا توعد تعالى على ذلك بقوله "نوله ما تولى ونصله جهنم وساءت مصيرا" أي إذا سلك هذه الطريق جازيناه على ذلك بأن نحسنها في صدره ونزينها له استدراجا له كما قال تعالى"فذرني ومن يكذب بهذا الحديث سنستدرجهم من حيث لا يعلمون" وقال تعالى فلما زاغوا أزاغ الله قلوبهم وقوله "ونذرهم في طغيانهم يعمهون" وجعل النار مصيره في الآخرة لأن من خرج عن الهدى لم يكن له طريق إلا إلى النار يوم القيامة كما قال تعالى "احشروا الذين ظلموا وأزواجهم" الآية وقال تعالى "ورأى المجرمون النار فظنوا أنهم مواقعوها ولم يجدوا عنها مصرفا".

The Encouragement to Seek Allah's Forgiveness, and Warning those who Falsely Accuse Innocent People

Allah emphasizes His generosity and kindness, in that He forgives whoever repents to Him from whatever evil they commit.Allah said,

وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا ١١٠

And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful.Ali bin Abi Talhah said that Ibn Abbas commented about this Ayah,"Allah informs His servants of His forgiveness, forbearing generosity and expansive mercy. So whoever commits a sin, whether minor or major,

ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا

(but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful), even if his sins were greater than the heavens, the earth and the mountains."Imam Ahmad recorded that Ali said,

"Whenever I hear anything from the Messenger of Allah ﷺ, Allah benefits me with whatever He wills of that. Abu Bakr told me, and Abu Bakr has said the truth, that the Messenger of Allah ﷺ said,

مَا مِنْ مُسْلِمٍ يُذْنِبُ ذَنْبًا، ثُمَّ يَتَوَضَّأُ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يَسْتَغْفِرُ اللهَ لِذلِكَ الذَّنْبِ، إِلَّا غَفَرَ لَه

No Muslim commits a sin and then performs ablution, prays two Rak`ahs and begs Allah for forgiveness for that sin, but He forgives him.He then recited these two Ayat, وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ (And whoever does evil or wrongs himself), (4:110) and, وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ (And those who, when they have committed Fahishah or wronged themselves with evil)." (3:135)Allah's statement,

وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ ...

And whoever earns sin, he earns it only against himself.is similar to His statement,

وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى

And no bearer of burdens shall bear the burden of another. (35:18)So no one will avail anyone else. Rather, every soul, and none else, shall carry its own burden.This is why Allah said,

... وَكَانَ اللّهُ عَلِيمًا حَكِيمًا ١١١

And Allah is Ever All-Knowing, All-Wise.meaning, this occurs due to His knowledge, wisdom, fairness and mercy.

وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا ١١٢

And whoever earns a fault or a sin and then blames it on someone innocent, he has indeed burdened himself with falsehood and a manifest sin.

وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ ...

Had not the grace of Allah and His mercy been upon you, a party of them would certainly have made a decision to mislead you, but they mislead none except their own selves, and no harm can they do to you in the least. Allah has sent down to you the Book, and the Hikmah,

.... وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ...

and taught you that which you knew not,before this revelation was sent down to you.Similarly, Allah said,

وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ

And thus We have sent to you (O Muhammad) a Ruh (a revelation, and a mercy) of Our command. You knew not what is the Book) until the end of the Surah. (42:52-53)Allah said,

وَمَا كُنتَ تَرْجُو أَن يُلْقَى إِلَيْكَ الْكِتَـبُ إِلاَّ رَحْمَةً مِّن رَّبِّكَ

And you were not expecting that the Book (this Qur'an) would be sent down to you, but it is a mercy from your Lord. (28:86)So Allah said;

... وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا ١١٣

And ever great is the grace of Allah unto you (O Muhammad).

Righteous Najwa, Secret Talk

Allah said,

لاَّ خَيْرَ فِى كَثِيرٍ مِّن نَّجْوَاهُمْ

(There is no good in most of their secret talks) meaning, what the people say to each other.

إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَـحٍ بَيْنَ النَّاسِ

(save him who orders Sadaqah (charity), or goodness, or reconciliation between mankind;) meaning, except for this type of talk. Imam Ahmad recorded that Umm Kulthum bint `Uqbah said that she heard the Messenger of Allah ﷺ saying,

«لَيْسَ الْكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ فَيَنْمِي خَيْرًا، أَوْ يَقُولُ خَيْرًا»

(He who brings about reconciliation between people by embellishing good or saying good things, is not a liar.) She also said, "I never heard him allow what the people say (lies) except in three cases: in war, bringing peace between people and the man's speech (invented compliments) to his wife and her speech to her husband." Umm Kulthum bint `Uqbah was among the immigrant women who gave their pledge of allegiance to the Messenger of Allah ﷺ. The Group also recorded this Hadith, with the exception of Ibn Majah. Imam Ahmad recorded that Abu Ad-Darda' said that the Messenger of Allah ﷺ said,

«أَلَا أُخْبِرُكُمْ بِأَفْضَلَ مِنْ دَرَجَةِ الصِّيَامِ، وَالصَّلَاةِ، وَالصَّدَقَةِ؟»

(Should I tell you what is better than the grade of fasting, praying and Sadaqah) They said, "Yes, O Allah's Messenger!" He said,

«إِصْلَاحُ ذَاتِ الْبَيْن»

(Bringing reconciliation between people.) He also said,

«وَفَسَادُ ذَاتِ الْبَيْنِ هِيَ الْحَالِقَة»

(Spoiling the relationship (between people) is the destroyer.) Abu Dawud and At-Tirmidhi also recorded this Hadith, and At-Tirmidhi said, "Hasan Sahih". Allah said,

وَمَن يَفْعَلْ ذلِكَ ابْتَغَآءَ مَرْضَـتِ اللَّهِ

(and he who does this, seeking the good pleasure of Allah,) with sincerity and awaiting the reward with Allah, the Exalted and Most Honored,

فَسَوْفَ نُؤْتِيهِ أَجْراً عَظِيماً

(We shall give him a great reward.) meaning, an immense, enormous and tremendous reward.

The Punishment for Contradicting and Opposing the Messenger ﷺ and Following a Path Other than That of the Believers

Allah's statement,

وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى

(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him.) refers to whoever intentionally takes a path other than the path of the Law revealed to the Messenger, after the truth has been made clear, apparent and plain to him. Allah's statement,

وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ

(and follows other than the believers' way,) refers to a type of conduct that is closely related to contradicting the Messenger ﷺ. This contradiction could be in the form of contradicting a text (from the Qur'an or Sunnah) or contradicting what the Ummah of Muhammad has agreed on. The Ummah of Muhammad is immune from error when they all agree on something, a miracle that serves to increase their honor, due to the greatness of their Prophet. There are many authentic Hadiths on this subject. Allah warned against the evil of contradicting the Prophet and his Ummah, when He said,

نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَآءَتْ مَصِيراً

(We shall keep him in the path he has chosen, and burn him in Hell --- what an evil destination!) meaning, when one goes on this wicked path, We will punish him by making the evil path appear good in his heart, and will beautify it for him so that he is tempted further. For instance, Allah said,

فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ

(Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not),

فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ

(So when they turned away (from the path of Allah), Allah turned their hearts away), and,

وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ

(And We shall leave them in their trespass to wander blindly). Allah made the Fire the destination of such people in the Hereafter. Indeed, the path of those who avoid the right guidance will only lead to the Fire on the Day of Resurrection, as evident by Allah's statements,

احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ

((It will be said to the angels): "Assemble those who did wrong, together with their companions (from the devils)), and,

وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفًا

(And the criminals, shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there).

But whoever makes a breach with whoever opposes the Messenger in the truth that he brings after guidance has become clear to him after the truth has become manifest to him through miracles and follows a path other than the way of the believers that is to say other than the path they follow in religion by disbelieving We shall turn him over to what he has turned to We shall make him a leader of the misguidance which he has followed by leaving this as it is between them in this world and We shall expose him We shall admit him in the Hereafter in Hell where he will burn — an evil journey’s end an evil return it is.

The Consensus of the Community is a Valid Religious Authority

Two things have been identified as a great crime and as a cause of one's consignment to Hell in verse 115: وَمَن يُشَاقِقِ الرَّ‌سُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ (And whoever breaks away with the Messenger after the right path has become clear to him...). The first is opposing the Messenger of Allah. Obviously, doing so is Kufr (disbelief, infidelity) and a terrible curse. The second crime relates to a violation of universal Muslim consensus. It means the abandoning of something which has the universal agreement of all Muslims and opting for some other way against them. This explains that the consensus of the Muslim community has valid religious authority. In other words, we know that following the injunctions given in the Qur'an and Sunnah is obligatory. Similarly, when the Muslim Ummah (Community) agrees about something universally, following its consensus becomes equally obligatory. Any opposition to this consensus is a grave sin as was said by the Holy Prophet ﷺ in a hadith:

یَدُ اللہِ عَلَی الجمعۃِ مَن شَدَّ شُذَّ فِی النَّار

That is, the hand of Allah is on the Muslim community. Whoever breaks away or separates himself from it will himself be separated for consignment to Hell.

Imam al-Shafi` (رح) was asked: 'Can the validity of the authority of the Consensus of Muslim Ummah be proved from the Holy Qur'an?' He devoted to the recitation of the Qur'an full three days, completing three recitals each during the day and night. Finally, the proof that he came up with was this verse. When he cited it before scholars, they all agreed: This proof is sufficient to confirm the authority of ` Ijma`, the Consensus of Muslim Community