Tafsir of An-Nisa' 4:36

(Worship Allah and do not associate anything with Him): This is a commencement of a discourse intended to provide guidance toward noble matters, following the prior instructions given to each of the spouses regarding good treatment, the removal of disputes, and the cessation of harshness should they occur between them. This serves as an emphasis on observing the rights of the marital bond and provides instruction on how to treat various classes of people. The command concerning the rights of Allah—the Exalted—was placed first because it is the greatest pivot, and in this, there is also an indication of the elevated status of everything that follows in that sequence.

Worship (‘ibadah) is the utmost degree of humility. (Anything): This is either an objective case (direct object), meaning: "Do not associate with Him anything at all, whether it be an idol or otherwise," so the tanwin (the 'n' sound) is for generalization.

‘Isam al-Din chose the view that it is for belittlement, so that it may contain a great rebuke; that is, do not associate with Him anything insignificant, despite His infinite greatness. For everything in the presence of His Majesty—the Almighty—is the most insignificant of the insignificant. The proportion of the contingent to the Necessary is more distant than the proportion of the non-existent to the existent, for the non-existent has the potentiality of existing, and where is potentiality compared to necessity? They are two separate, opposing concepts. Or, it may be a verbal noun (masdar), meaning: "Do not associate with Him—the Exalted in Majesty—any association, whether manifest or hidden."

The prohibition against association is conjoined to the command to worship, even though desisting from association is inherent to worship according to that interpretation—for the utmost degree of humility toward one who has a partner is inconceivable, necessarily because humility toward One who has no partner is superior to humility toward one who has a partner—either as a prohibition against association in that which the Law has made a sign of the utmost humility, or as a rebuke of the extreme ignorance where they do not perceive this necessity. That is what has been said.

Perhaps the most lucid way to state it is that this prohibition is an indication of the command for sincerity (ikhlas). It is as if it were said: "Worship Allah, being sincere to Him." This leads to the point—as indicated by the Imam—that He—the Exalted—first commanded that which includes monotheism and other actions of the heart and limbs, then followed it with that which implies the monotheism without which Allah—the Exalted—does not accept any deed. Thus, the conjunction is of the category of conjoining the specific to the general.

(And be good to parents): That is, show goodness to them. The prepositional phrase relates to an implied verb; it is also permitted that it relates to the verbal noun. It was mentioned first out of importance. The verb "to be good" (ahsana) takes the preposition ba', ila, or lam. It is said: It only takes the ba' when it implies the meaning of kindness. The goodness commanded is that one should attend to their service, not raise one’s voice above them, not be harsh in speech with them, strive to fulfill their requirements, and spend on them according to one's capacity. A completion of the discussion regarding them will follow, if Allah—the Exalted—wills.

(And to the near kin): That is, the possessor of kinship, whether brother, paternal uncle, maternal uncle, children, or any such relation. The preposition ba' is repeated here while it was not repeated in [Surat] al-Baqarah. It is said in al-Bahr: Because this is a recommendation for this Ummah, it was given care and emphasis, whereas that was for the Children of Israel.

(And the orphans and the needy): Among the foreigners. (And the neighbor who is near): That is, the one whose residence is near. (And the neighbor who is a stranger): That is, the one distant due to remoteness, the opposite of kinship. In this context, it refers to proximity of location. It is also possible that "the neighbor who is near" is intended to mean the one who has, along with proximity, a bond of lineage or religion, and "the neighbor who is a stranger" is the one who has no kinship or is a polytheist. Abu Nu'aym and al-Bazzar recorded from the hadith of Jabir ibn 'Abdullah—in which there is weakness—that he said: The Messenger of Allah—may Allah bless him and grant him peace—said: "Neighbors are three types: A neighbor who has three rights: the right of proximity, the right of kinship, and the right of Islam. A neighbor who has two rights: the right of proximity and the right of Islam. And a neighbor who has one right: the right of proximity—this is the polytheist among the People of the Book."

Al-Bukhari recorded in al-Adab from 'Abdullah ibn 'Umar that a sheep was slaughtered for him, and he began saying to his servant, "Have you gifted some to our Jewish neighbor? Have you gifted some to our Jewish neighbor?" I heard the Messenger of Allah—may Allah bless him and grant him peace—say: "Jibril kept recommending me regarding the neighbor until I thought he would make him an heir."

The apparent view is that the definition of "neighbor" is based on custom. It is reported from al-Hasan, as in al-Adab, that when he was asked about the neighbor, he said: "Forty houses in front, forty behind, forty to the right, and forty to the left." A similar report is narrated from al-Zuhri. It is also said: "Forty cubits," and one begins with the closest, then the next closest. 'A'ishah—may Allah be pleased with her—said: "I said: 'O Messenger of Allah, I have two neighbors, to which of them should I give a gift?' He said: 'To the one of them whose door is closer to you.'" It was read as wa al-jar-i dhi al-qurba in the accusative case (as an object of an implied verb), meaning "And I specify the neighbor," and in this is an alert to the greatness of the neighbor's right. The two Shaykhs [Bukhari and Muslim] recorded from Abu Shurayh al-Khuza'i that the Prophet—may Allah bless him and grant him peace—said: "Whoever believes in Allah and the Last Day, let him be good to his neighbor." What 'Abdullah heard is sufficient, and it was recorded by the two Shaykhs and Ahmad from the hadith of 'A'ishah—may Allah be pleased with her.

(And the companion by your side): He is the traveling companion, or one who has isolated himself for you, hoping for your benefit and assistance. Both views are from Ibn 'Abbas. It is also said: A companion in a good matter, such as learning, business, a trade, or travel. They included in this anyone who sits next to you in a mosque, a gathering, or any other of the slightest forms of companionship that unite you and him. A group [of scholars] considered this latter opinion sound due to its generality. 'Ali—may Allah honor his face—narrated that "the companion by your side" is the wife. The word "neighbor" relates to an omitted entity that serves as a state (hal) for the companion, and the operator of it is the implied verb.

(And the traveler): That is, the wayfarer or the guest.

(And those whom your right hands possess): Muqatil said: From among your male and female slaves. The Prophet—may Allah bless him and grant him peace—frequently recommended them. Ahmad and al-Bayhaqi recorded from Anas, who said: "The final recommendation of the Messenger of Allah—may Allah bless him and grant him peace—when death approached him was: 'Prayer, and those whom your right hands possess,' until he began to garble it in his chest and his tongue could no longer express it." The goodness to these classes varies in rank as is appropriate for each.

It is appropriate [to observe this, for] (Indeed, Allah does not like those who are self-deluded): That is, possessing vanity and arrogance, disdaining his relatives and neighbors, for example, and paying no attention to them. (And boastful): Who enumerates his merits over them out of haughtiness and greatness. This sentence is a justification for the preceding command. Al-Tabarani and Ibn Marduyah recorded from Thabit ibn Qays ibn Shammas, who said: "I was with the Messenger of Allah—may Allah bless him and grant him peace—and he recited this verse, 'Indeed, Allah...', and he mentioned arrogance and its greatness. Thabit wept, and the Messenger of Allah—may Allah bless him and grant him peace—said to him: 'What makes you weep?' He said: 'O Messenger of Allah, I love beauty so much that I like it when the straps of my sandals are fine.' He replied: 'You are not among the arrogant. Arrogance is not that you make your mount or your baggage fine; rather, arrogance is rejecting the truth and belittling people.'" Reports on this subject are numerous.