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Sura 4. An-Nisaa Section 16 (Y. Ali Translation)
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105. We have sent down to thee the Book in truth that thou mightest judge
between men as guided by Allah: so be not (used) as an advocate by those
who betray their trust.
106. But seek the forgiveness of Allah; for Allah is Oft-Forgiving Most
Merciful.
107. Contend not on behalf of such as betray their own souls: for Allah
loveth not one given to perfidy and crime.
108. They may hide (their crimes) from men but they cannot hide (them) from
Allah seeing that He is in their midst when they plot by night in words
that He cannot approve: and Allah doth compass round all that they do.
109. Ah! these are the sort of men on whose behalf ye may contend in this
world; but who will contend with Allah on their behalf on the Day of
Judgment or who will carry their affairs through?
110. If anyone does evil or wrongs his own soul but afterwards seeks
Allah's forgiveness he will find Allah Oft-Forgiving Most Merciful.
111. And if anyone earns sin he earns it against his own soul: for Allah is
full of knowledge and wisdom.
112. But if anyone earns a fault or a sin and throws it on to one that is
innocent He carries (on himself) (both) a falsehood and a flagrant sin.
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Sura 4. An-Nisaa Section 16 (Y. Ali Commentary)
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105: c. 621. The Commentators explain this passage with reference to the
case of Taima ibn Ubairaq, who was nominally a Muslim but really a
Hypocrite, and given to all sorts of wicked deeds. He was suspected of
having stolen a set of armour, and when the trial was hot, he planted the
stolen property into the house of a Jew, where it was found. The Jew denied
the charge and accused Taima, but the sympathies of the Muslim community
were with Taima on account of his nominal profession of Islam. The case was
brought to the Prophet, who acquitted the Jew according to the strict
principle of justice, as "guided by Allah." Attempts were made to prejudice
him and deceive him into using his authority to favour Taima. When Taima
realized that his punishment was imminent he fled and turned apostate. The
general lesson is that the righteous man is faced with all sorts of subtle
wiles; the wicked will try to appeal to his highest sympathies and most
honourable motives to deceive him and use him as an instrument for
defeating justice. He should be careful and cautious, and seek the help of
Allah for protection against deception and for firmness in dealing the
strictest justice without fear or favour. To do otherwise is to betray a
sacred trust; the trustee must defeat all attempts made to mislead him.
106: No commentary available.
107: c. 622. Our souls are a sort of trust with us. We have to guard them
against all temptation. Those who surrender to crime or evil, betray that
trust. We are warned against being deceived into taking their part, induced
either by plausible appearances, or by such incentives to partiality as
that they belong to our own people or that some link connects them with us,
whereas when we are out to do justice, we must not allow any irrelevant
considerations to sway us.
108: c. 623. The plots of sinners are known fully to Allah, and He can
fully circumvent them if necessary, according to the fulness of His wisdom.
The word used is: Compass them round.- Muhit: not only does Allah know all
about it, but He is all round it: if in His wisdom He allows it, it is not
because He has not complete control over it, but because, having it as it
were enclosed in a complete circle. He can use it to further His own Plan.
Even out of evil He can bring good.
109: No commentary available.
110: No commentary available.
111: c. 624. Kasaba = to earn, to gain, to work for something valuable, to
lay up a provision for the future life. We do a day's labour to earn our
livelihood: so in a spiritual sense, whatever good or evil we do in this
life, earns us good or evil in the life to come. In verses 110-112 three
cases are considered: (1) if we do ill and repent, Allah will forgive; (2)
if we do ill and do not repent: thinking that we can hide it, we are wrong;
nothing is hidden from Allah, and we shall suffer the full consequences in
the life to come, for we can never evade our personal responsibility: (3)
if we do ill, great or small, and impute it to another, our original
responsibility for the ill remains, but we add to it something else; for we
tie round our necks the guilt of falsehood, which converts even our minor
fault into a great sin, and in any case brands us even in this life with
shame and ignominy.
112: No commentary available.
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