Tafsir of An-Nisa' 4:42

(On that day those who disbelieved and disobeyed the Messenger will wish...) This is an inception to clarify their state, which the intensity and horror of the Day have alluded to. The tanwin (nunation) in idh (at that time) is, according to the correct view, a substitute for the two preceding sentences; others say it is a substitute for the first, and others say for the last. The adverbial phrase relates to yawaddu (will wish), though it has been said it relates to shahid (witness).

The sentence yawaddu is an adjective, and the referent is omitted—that is, "in it" (fihi). The "relative" (al-mawsul - those who) refers either to the deniers of the Messenger of Allah, peace be upon him; the use of this phrasing is intended to disparage them through what is contained in the connective clause and to intimate the cause of the horrific state and terrifying matter that has overcome them. Mentioning him, peace be upon him, with the title of "Messenger" serves to honor him and further denigrate the state of those who deny him. Alternatively, it may refer to the genus of the disbelievers, with those specific individuals being included in their ranks in a primary sense; "the Messenger" would then also refer to the genus, and his honor is further increased by the fact that it encompasses the Prophet, peace be upon him, in a primary way.

Asau (disobeyed) is conjoined to kafaru (disbelieved) and included within the connective clause. The disobedience intended here is that which is other than disbelief, which indicates that disbelievers are addressed regarding the secondary laws (furu') in terms of accountability. Abu al-Baqa’ said it is in the position of a state (hal) describing the pronoun in kafaru—but this has been refuted. It is also said to be the connective for another relative, meaning "and those who disobeyed," thus informing us of two types: the disbelievers and the disobedient; this is evident to those who permit the omission of the relative pronoun, like al-Farra’. There is disagreement on this point. In other words, they will wish on that day—due to the extremity of its intensity and the multiplication of its terrors—that those who are described as mentioned in the world [would be treated in a certain way].

(that the earth were leveled with them) This is either the object of yawaddu, with law acting as a masdariyyah (infinitive particle), meaning: they wish to be buried and for the earth to be leveled while they are within it, or for it to be leveled over them like the dead. It is said they wish they had remained dust, as they were in their origin before being created, and they wished that they and the earth were one. It is also said that beasts will become dust, and they will wish for their state. It is narrated from Ibn Abbas that the meaning is that they wish the people of the Gathering would walk upon them, treading on them with their feet just as they tread on the earth. It is also said they wish the earth were equated with them, meaning they would offer whatever is upon it as a ransom.

Alternatively, it is an inception, with law remaining in its original sense and the object of yawaddu being omitted due to the sentence’s indication of it, as is the answer to law, signaling its extreme clarity—meaning: they wish for the leveling of the earth with them; if it were leveled, they would be glad. Nafi’, Ibn ‘Amir, and Yazid read tusawwa based on the origin tatasawwa, assimilating the ta into the sin due to their proximity. Hamza and al-Kisa’i read it tusawwa by deleting the second ta with imalah; it is said: sawwaytuhu fatasawwa.

(And they will not conceal from Allah a statement) This is conjoined to yawaddu, meaning: they will not, on that day, conceal from Allah any statement because of their inability to conceal anything, as their own limbs will testify against them regarding what they did. Or, it means they will not conceal any of their deeds, but rather they will confess to them, and thus enter the Fire by their own admission. They will not conceal them because they know that concealment will not benefit them. They will say, "By Allah, our Lord, we were not idolaters" in some instances—this was said by al-Hasan.

It is also said that the waw is for the state (hal), meaning: they wish to be buried in the earth while they are not concealing from Him, the Exalted, any statement, nor denying Him by saying, "By Allah, our Lord, we were not idolaters." For al-Hakim narrated, and authenticated, from Ibn Abbas—may Allah be pleased with them both—that when they say that, Allah will seal their mouths and their limbs will testify against them, so they will wish that "the earth were leveled with them." To make it a conjunction, with what follows conjoined to tusawwa, with the meaning: "They wish that the earth were leveled with them and that they had not concealed the matter of Muhammad, peace be upon him, and his mission in the world," as narrated from ‘Ata’, is very weak. Closer than that is the conjunction to the object of yawaddu, meaning: "They wish for the leveling of the earth with them and the absence of their concealment," since they said, "By Allah, our Lord, we were not idolaters."