Tafsir of An-Nisa' 4:29

(O you who have believed, do not consume one another's wealth unjustly) This is an exposition of some of the prohibitions related to wealth and life, following the exposition of the prohibition of women in ways other than those made lawful. In this, there is an indication of the utmost concern regarding the aforementioned ruling. The intent behind "consuming" is all forms of disposal, and it was expressed as such because it is the most common form of benefit. The meaning is: let not some of you consume the wealth of others. "Unjustly" refers to that which contradicts the Sharia, such as usury (riba), gambling, cheating, and oppression; this was stated by al-Suddi, and it is what is narrated from al-Baqir (may Allah be pleased with him). According to al-Hasan, it is that which is taken without entitlement by way of exchange.

Ibn Jarir narrated from him (al-Hasan) and from Ikrimah that they said: A man used to feel uneasy about eating at another person’s house, based on this verse; then this was abrogated by the verse in Surah an-Nur: (...nor [is it any sin] upon yourselves that you eat from your own houses...). However, the first opinion is stronger, for that which is eaten based on noble character is not "consuming unjustly." Ibn Abi Hatim and al-Tabarani narrated with a sound chain from Ibn Mas'ud that he said regarding this verse: "It is absolute; it has not been abrogated, nor will it be abrogated until the Day of Resurrection."

"Among you" is in the accusative case, either as an adverb of place or as a state (hal) referring to your wealth.

(Except that it be business by mutual consent from you) This is an interrupted exception (istithna munqati'). Abu al-Baqa' mentioned the view of it being a connected exception (istithna muttasil) but weakened it. "From" (an) is connected to a suppressed term that serves as an adjective for "business," and "from you" is an adjective for "consent." That is: "Unless the business be business issuing from mutual consent existing among you." Or, "unless the wealth be the wealth of business." The accusative case is the reading of the people of Kufa, while others read it in the nominative case on the basis that kana is complete (i.e., tamm) [meaning "unless there occurs business..."].

The essence of the meaning is: Do not intend to consume wealth unjustly; rather, intend for it to be business by mutual consent. Or: Do not consume it in such a manner, for that is forbidden, but the existence of business by mutual consent is not forbidden. Specifying it among all the causes of ownership is because it is the most frequent in occurrence and the most appropriate for people of honor. Al-Asbahani narrated from Mu'adh ibn Jabal that the Messenger of Allah (may Allah bless him and grant him peace) said: "The best of earnings is the earning of those merchants who, when they speak, do not lie; when they promise, do not break it; when they are entrusted, do not betray; when they buy, do not disparage; when they sell, do not praise; when they owe, do not delay; and when they are owed, do not act harshly." Sa'id ibn Mansur narrated from Nu'aym ibn Abd al-Rahman al-Azdi that the Messenger of Allah (may Allah bless him and grant him peace) said: "Nine-tenths of sustenance is in trade, and one-tenth is in livestock."

It is permitted that it be meant as the transfer of wealth from others by a lawful method, whether it be business, inheritance, gift, or other such things—using the specific to mean the general. It has been said: The intent of the prohibition is to prevent spending wealth in ways that do not please Allah, and "business" is spending it in ways that do please Him; this is more far-fetched than the previous interpretation. The intent of "mutual consent" is the agreement of the two contracting parties on what they have contracted upon during the transaction, at the time of the offer and acceptance (according to us, Imam Malik, and al-Shafi’i, it is at the state of parting from the session of the contract). It is also said that consent is the option [to revoke] after the sale. Abd ibn Humayd narrated from Abu Zur'ah that he sold a horse of his, and he said to his companion, "Choose," so he gave him the choice for three days, then he said to him, "Give me the choice," and he gave him the choice for three days, then he said: "I heard Abu Hurairah (may Allah be pleased with him) say: This is the sale of mutual consent."

(And do not kill yourselves) That is: do not kill one another. The act of killing that is forbidden was expressed as "yourselves" as an exaggeration in deterrence; it has been mentioned in the Hadith, "The believers are like a single soul." Al-Hasan, 'Ata', al-Suddi, and al-Jubba'i inclined toward this.

It is also said: The meaning is, do not destroy yourselves by committing sins, such as consuming wealth unjustly and other acts of disobedience for which you deserve punishment.

It is also said: The intent is the prohibition of a person killing himself in a state of anger or distress; this was narrated from al-Balkhi.

It is also said: The meaning is, do not risk your lives in battle by fighting those you cannot withstand. This was narrated from Abu Abdullah (may Allah be pleased with him).

It is also said: The intent is, do not trade in enemy lands so that you isolate yourselves. Malik used this to argue for the detestability of trading in the lands of war.

It is also said: The meaning is, do not cast yourselves into destruction. This is supported by what Ahmad and Abu Dawood narrated from 'Amr ibn al-'As, who said: "When the Prophet (peace be upon him) sent me in the year of Dhat as-Salasil, I had a wet dream on a very cold night, and I feared that if I performed ghusl, I would perish. So I performed tayammum, then led my companions in the morning prayer. When I came to the Messenger of Allah (may Allah bless him and grant him peace), I mentioned that to him. He said: 'O 'Amr, did you lead your companions in prayer while you were in a state of major ritual impurity (junub)?' I said: Yes, O Messenger of Allah, I had a wet dream on a very cold night and feared that if I performed ghusl, I would perish, and I remembered the saying of the Almighty: 'And do not kill yourselves,' so I performed tayammum and prayed. The Messenger of Allah (may Allah bless him and grant him peace) laughed and did not say anything."

Ali (may his face be honored) read it as "tataqatalu" (do not kill one another), with a shaddah, to denote plurality. It is not hidden how the pairing of the recommendation to preserve wealth and the recommendation to preserve life is appropriate, as wealth is the twin of the soul in terms of it being the cause of its sustenance, the attainment of its perfections, and the completion of its virtues. The appropriateness between the two prohibitions, according to Malik's view, is even more complete. The first prohibition was placed first due to the frequency of exposure to what was forbidden.

(Indeed, Allah has ever been to you Merciful) This is the justification for the prohibition. The meaning is that He, the Almighty, has always been exaggerating in mercy, and it is out of His mercy toward you that He forbade you from consuming what is unlawful and destroying lives. It is also said: The meaning is that He was merciful to you, O nation of Muhammad, in that He did not obligate you to kill yourselves in repentance as He obligated the Children of Israel to do.