4:66 An-Nisaa (The Women)

يخبر تعالى أنه لو كتب على عباده الأوامر الشاقة على النفوس من قتل النفوس والخروج من الديار لم يفعله إلا القليل منهم والنادر، فليحمدوا ربهم وليشكروه على تيسير ما أمرهم به من الأوامر التي تسهل على كل أحد، ولا يشق فعلها، وفي هذا إشارة إلى أنه ينبغي أن يلحظ العبد ضد ما هو فيه من المكروهات، لتخف عليه العبادات، ويزداد حمدًا وشكرًا لربه. ثم أخبر أنهم لو فعلوا ما يوعظون به أي: ما وُظِّف عليهم في كل وقت بحسبه، فبذلوا هممهم، ووفروا نفوسهم للقيام به وتكميله، ولم تطمح نفوسهم لما لم يصلوا إليه، ولم يكونوا بصدده، وهذا هو الذي ينبغي للعبد، أن ينظر إلى الحالة التي يلزمه القيام بها فيكملها، ثم يتدرج شيئًا فشيئًا حتى يصل إلى ما قدر له من العلم والعمل في أمر الدين والدنيا، وهذا بخلاف من طمحت نفسه إلى أمر لم يصل إليه ولم يؤمر به بعد، فإنه لا يكاد يصل إلى ذلك بسبب تفريق الهمة، وحصول الكسل وعدم النشاط. ثم رتب ما يحصل لهم على فعل ما يوعظون به، وهو أربعة أمور: (أحدها) الخيرية في قوله: { لَكَانَ خَيْرًا لَهُمْ } أي: لكانوا من الأخيار المتصفين بأوصافهم من أفعال الخير التي أمروا بها، أي: وانتفى عنهم بذلك صفة الأشرار، لأن ثبوت الشيء يستلزم نفي ضده. (الثاني) حصول التثبيت والثبات وزيادته، فإن الله يثبت الذين آمنوا بسبب ما قاموا به من الإيمان، الذي هو القيام بما وعظوا به، فيثبتهم في الحياة الدنيا عند ورود الفتن في الأوامر والنواهي والمصائب، فيحصل لهم ثبات يوفقون لفعل الأوامر وترك الزواجر التي تقتضي النفس فعلها، وعند حلول المصائب التي يكرهها العبد. فيوفق للتثبيت بالتوفيق للصبر أو للرضا أو للشكر. فينزل عليه معونة من الله للقيام بذلك، ويحصل له الثبات على الدين، عند الموت وفي القبر. وأيضا فإن العبد القائم بما أمر به، لا يزال يتمرن على الأوامر الشرعية حتى يألفها ويشتاق إليها وإلى أمثالها، فيكون ذلك معونة له على الثبات على الطاعات. (الثالث) قوله: { وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا } أي: في العاجل والآجل الذي يكون للروح والقلب والبُدن، ومن النعيم المقيم مما لا عين رأت، ولا أذن سمعت، ولا خطر على قلب بشر. (الرابع) الهداية إلى صراط مستقيم. وهذا عموم بعد خصوص، لشرف الهداية إلى الصراط المستقيم، من كونها متضمنة للعلم بالحق، ومحبته وإيثاره والعمل به، وتوقف السعادة والفلاح على ذلك، فمن هُدِيَ إلى صراط مستقيم، فقد وُفِّقَ لكل خير واندفع عنه كل شر وضير.

يخبر تعالى عن أكثر الناس أنهم لو أمروا بما هم مرتكبونه من المناهي لما فعلوه لأن طباعهم الرديئة مجبولة على مخالفة الأمر وهذا من علمه تبارك وتعالى بما لم يكن أو كان فكيف كان يكون ولهذا قال تعالى"ولو أنا كتبنا عليهم أن اقتلوا أنفسكم" الآية قال ابن جرير: حدثني المثنى حدثني إسحاق الأزهر عن إسماعيل عن أبي إسحاق السبيعي قال: لما نزلت "ولو أنا كتبنا عليهم أن اقتلوا أنفسكم" الآية قال رجل: لو أمرنا لفعلنا والحمد لله الذي عافانا فبلغ ذلك النبي صلى الله عليه وسلم فقال: "إن من أمتي لرجالا الإيمان أثبت في قلوبهم من الجبال الرواسي" وقال ابن أبي حاتم: حدثنا جعفر بن منير حدثنا روح حدثنا هشام عن الحسن بإسناده عن الأعمش قال: لما نزلت "ولو أنا كتينا عليهم أن اقتلوا أنفسكم" الآية. قال أناس من أصحاب النبي صلى الله عليه وسلم لو فعل ربنا لفعلنا فبلغ النبي صلى الله عليه وسلم فقال "للإيمان أثبت في قلوب أهله من الجبال الرواسي" وقال السدي: افتخر ثابت بن قيس بن شماس ورجل من اليهود فقال اليهودي والله لقد كتب الله علينا القتل فقتلنا أنفسنا فقال ثابت "والله لو كتب علينا أن اقتلوا أنفسكم لفعلنا" فأنزل الله هذه الآية رواه ابن أبي حاتم. حدثنا أبي حدثنا محمود بن غيلان حدثنا بشر بن السري حدثنا مصعب بن ثابت عن عمه عامر بن عبدالله بن الزبير قال: لما نزلت "ولو أنا كتبنا عليهم أن اقتلوا أنفسكم أو اخرجوا من دياركم" ما فعلوه إلا قليل منهم قال رسول الله صلى الله عليه وسلم "لو نزلت لكان ابن أم عبد منهم" وحدثنا أبي حدثنا أبو اليمان حدثنا إسماعيل بن عياش عن صفوان بن عمرو عن شريح بن عبيد قال: لما تلا رسول الله صلى الله عليه وسلم هذه الآية "ولو أنا كتبنا عليهم أن اقتلوا أنفسكم" الآية أشار رسول الله صلى الله عليه وسلم بيده إلى عبدالله بن رواحة فقال "لو أن الله كتب ذلك لكان هذا من أولئك القليل" يعني ابن رواحة ولهذا قال تعالى "ولو أنهم فعلوا ما يوعظون به أي ولو أنهم فعلوا ما" يؤمرون به وتركوا ما ينهون عنه لكان خيرا لهم أي من مخالفة الأمر وارتكاب النهي "وأشد تثبيتا" قال السدي: أي وأشد تصديقا.

Most People Disobey What They Are Ordered

Allah states that even if the people were commanded to commit what they were prohibited from doing, most of them would not submit to this command, for their wicked nature is such that they dispute orders. Allah has complete knowledge of what has not occured, and how it would be if and when it did occur. This is why Allah said,

وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ

(And if We had ordered them (saying), "Kill yourselves (i.e. the innnocent ones kill the guilty ones)) until the end of the Ayah. This is why Allah said,

وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ

(but if they had done what they were told,) meaning, if they do what they were commanded and refrain from what they were prohibited,

لَكَانَ خَيْراً لَّهُمْ

(it would have been better for them,) than disobeying the command and committing the prohibition,

وَأَشَدَّ تَثْبِيتاً

(and would have strengthened their conviction), stronger Tasdiq (conviction of faith), according to As-Suddi.

وَإِذاً لاّتَيْنَـهُمْ مِّن لَّدُنَّـآ

(And indeed We should then have bestowed upon them from Ladunna) from Us,

أَجْراً عَظِيماً

(A great reward), Paradise,

وَلَهَدَيْنَـهُمْ صِرَطاً مُّسْتَقِيماً

(And indeed We should have guided them to the straight way.) in this life and the Hereafter.

Whoever Obeys Allah and His Messenger Will Be Honored by Allah

Allah then said,

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقاً

(And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the Siddiqin, the martyrs, and the righteous. And how excellent these companions are!) Consequently, whosoever implements what Allah and His Messenger have commanded him and avoids what Allah and His Messenger have prohibited, then Allah will grant him a dwelling in the Residence of Honor. There, Allah will place him in the company of the Prophets, and those who are lesser in grade, the true believers, then the martyrs and then the righteous, who are righteous inwardly and outwardly. Allah then praised this company,

وَحَسُنَ أُولَـئِكَ رَفِيقاً

(And how excellent these companions are!) Al-Bukhari recorded that `A'ishah said, "I heard the Messenger of Allah ﷺ saying,

«مَا مِنْ نَبِيَ يَمْرَضُ إِلَّا خُيِّرَ بَيْنَ الدُّنْيَا وَالْآخِرَة»

(Every Prophet who falls ill is given the choice between this life and the Hereafter.) During the illness that preceded his death, his voice became weak and I heard him saying,

مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ

(in the company of those on whom Allah has bestowed His grace, the Prophets, the true believers (Siddiqin), the martyrs and the righteous) I knew then that he was being given the choice." Muslim recorded this Hadith. This Hadith explains the meaning of another Hadith; the Prophet said before his death;

«اللَّهُمَّ (فِي) الرَّفِيقِ الْأَعْلَى»

(O Allah! In the Most High Company) three times, and he then died, may Allah's best blessings be upon him.

The Reason Behind Revealing this Honorable Ayah

Ibn Jarir recorded that Sa`id bin Jubayr said, "An Ansari man came to the Messenger of Allah ﷺ while feeling sad. The Prophet said to him, `Why do I see you sad' He said, `O Allah's Prophet! I was contemplating about something.' The Prophet said, `What is it' The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.' The Prophet did not say anything, but later Jibril came down to him with this Ayah,

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ

(And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets), and the Prophet sent the good news to the Ansari man." This Hadith was narrated in Mursal form from Masruq, `Ikrimah, `Amir Ash-Sha`bi, Qatadah and Ar-Rabi` bin Anas. This is the version with the best chain of narrators. Abu Bakr bin Marduwyah recorded it with a different chain from `A'ishah, who said; "A man came to the Prophet and said to him, `O Messenger of Allah! You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you. When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.' The Prophet did not answer him until the Ayah,

وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَآءِ وَالصَّـلِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقاً

(And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets, the true believers, the martyrs, and the righteous. And how excellent these companions are!) was revealed to him." This was collected by Al-Hafiz Abu `Abdullah Al-Maqdisi in his book, Sifat Al-Jannah, he then commented, "I do not see problems with this chain." And Allah knows best. Muslim recorded that Rabi`ah bin Ka`b Al-Aslami said, "I used to sleep at the Prophet's house and bring him his water for ablution and his needs. He once said to me, `Ask me.' I said, `O Messenger of Allah! I ask that I be your companion in Paradise.' He said, `Anything except that' I said, `Only that.' He said,

«فَأَعِنِّي عَلى نَفْسِكَ بِكَثْرَةِ السُّجُود»

(Then help me (fulfill this wish) for you by performing many prostrations.)" Imam Ahmad recorded that `Amr bin Murrah Al-Juhani said, "A man came to the Prophet and said, `O Allah's Messenger! I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah, pray the five (daily prayers), give the Zakah due on my wealth and fast the month of Ramadan.' The Messenger of Allah ﷺ said,

«مَـــنْ مَـــاتَ عَلى هَـــذَا كَانَ مَـــعَ النَّبِيِّيــنَ وَالصِّــدِّيقِينَ وَالشُّــهَدَاءِ يَـــــــــوْمَ الْقِيَـــــامَةِ،هَكَذا وَنَصَبَ أُصْبُعَيْهِ مَا لَمْ يَعُقَّ وَالِدَيْه»

(Whoever dies in this state will be with the Prophets, the truthful and martyrs on the Day of Resurrection, as long as - and he raised his finger - he is not disobedient to his parents.)" Only Ahmad recorded this Hadith. Greater news than this is in the authentic Hadith collected in the Sahih and Musnad compilations, in Mutawatir form, narrated by several Companions that the Messenger of Allah ﷺ was asked about the person who loves a people, but his status is not close to theirs. The Messenger ﷺ said,

«الْمَرْءُ مَعَ مَنْ أَحَب»

(One is with those whom he loves.) Anas commented, "Muslims were never happier than with this Hadith." In another narration, Anas said, "I love the Messenger of Allah ﷺ, Abu Bakr and `Umar, and I hope that Allah will resurrect me with them, even though I did not perform actions similar to theirs." Allah said,

ذلِكَ الْفَضْلُ مِنَ اللَّهِ

(Such is the bounty from Allah) meaning, from Allah by His mercy, for it is He who made them suitable for this, not their good deeds.

وَكَفَى بِاللَّهِ عَلِيماً

(and Allah is sufficient as All-Knower), He knows those who deserve guidance and success.

And had We prescribed for them the particle an ‘that’ is explicative ‘Slay yourselves’ or ‘Leave your habitations’ as We did for the Children of Israel they would not have done it that is what has been prescribed for them save a few read nominative qalīlun as a substitution; or read accusative qalīlan as an exceptive clause of them; yet if they had done what they were admonished to do of obedience to the Messenger s it would have been better for them and stronger in establishing a stronger confirmation of their faith.

The present verses and those appearing immediately earlier were revealed in the background of an incident relating to Bishr, the hypocrite. As we already know, he had first proposed Ka'b Ibn Ashraf, the Jew as the adjudicator of his dispute, but, later on, mutual discussions forced him to go to the Holy Prophet ﷺ for this purpose.

Since the judgment of the Holy Prophet ﷺ was against him, he did not accept it and went to Sayyidna ` Umar ؓ for a totally fresh decision.

When the news of this incident got around in the city of Madinah, the Jews chided Muslims by saying: 'What sort of people you really are? Here you are believing in a Messenger of Allah and claiming to follow him, yet you do not accept his decisions! Look, in -order that their repentance be accepted, the Jews were commanded to kill each other. This was a severe command, but we obeyed it, so much so that seventy thousand of our people were killed. If you were given a command like that, what would you have done?' Thereupon, the verse وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ (And if We had prescribed for them ...) was revealed. It means: If these hypocrites, or all common people, disbelievers or believers, were charged with some severe command, such as that of self-killing or migration like the Bani' Isra` il were ordered to do, very few of them would have, being what they are, obeyed this command.

On the one hand, there is a stern warning here for people who try to seek the solutions of their disputes, not from the Messenger of Allah, or not from the Law and Way of the Messenger of Allah ﷺ ، but take it elsewhere. On the other hand, it answers the chiding of the Jews because this state of affairs fits the hypocrites and certainly not those who are firm in their faith as true Muslims. This is proved by what happened when this verse was revealed. Someone from among the noble Companions, may Allah be pleased with them all, said: 'Allah did not put us through this trial.' When this statement was relayed to the Holy Prophet ﷺ ، he said: 'There are people in my community in whose heart Faith is entrenched firm like mountains.' Ibn Wahab says that this statement was made by Sayyidna Abu Bakr رضی اللہ تعالیٰ عنہ .

According to another narration, when Sayyidna Abu Bakr ؓ heard this verse, he said: Had this command been prescribed, by God, I would have been the first to sacrifice myself and my family to obey.

According to some other narrations, when this verse was revealed, the Holy Prophet ﷺ said: If this command to self-kill or migrate had come from Allah, Umm ` Abd (meaning Sayyidna ` Abdullah ibn Masud ؓ would have definitely acted accord-ingly.' As for migration, the noble Companions ؓ acted faithfully and selflessly when they left their homes in Makkah, left their properties and businesses, and migrated to Madinah.

Towards the end of the verse (66), it has been said that, difficult though it may seem, yet doing, so in obedience to their Lord's command would turn out to be better for them in the end. This will make their faith more firm, bringing a great reward from Allah, and the blessing of being guided to the straight path.

This great reward promised here in the end of verse 67 for those who obey Allah and His Messenger has been described immediately after in verses 69 and 70 which follow with detailed explanations of the promised ranks. it.