Tafsir of An-Nisa' 4:54

(Or do they envy the people): This is a transition from rebuking them for stinginess to rebuking them for envy—which is the vilest of destructive vices, ruining the one who is characterized by it in this world and the Hereafter. Mentioning it after the former is by way of progression. The "Or" (am) is disjunctive (munqati'ah), and the implicit interrogative particle following it serves to deny the reality [of their claim].

The intended meaning of "the people" (al-nas) is their master, indeed the master of all creation absolutely: Muhammad, may the blessings and peace of Allah be upon him. To this view leaned Ikrima, Mujahid, al-Dahhak, Abu Malik, and Atiyyah. Ibn Abi Hatim recorded via the path of al-Awfi from Ibn Abbas (may Allah be pleased with them both), who said: The People of the Book said: "Muhammad claims he was given what he was given while he is humble, yet he has nine wives, and his only concern is marriage. What kingdom is better than this?" Thereupon, Allah the Almighty revealed this verse.

Qatadah, al-Hasan, and Ibn Jurayj held that the intended meaning is the Arabs. It is narrated from Abu Ja'far and Abu Abdullah that they are the Prophet and his family, upon him and them be the best of blessings and most complete of peace. It is also said that the intended meaning is all the people to whom the Prophet (may Allah bless him and grant him peace) was sent, both the black and the red; i.e., "Do they envy them for what Allah has given them of His bounty?"—meaning: Prophethood and the permissibility of nine wives, or the sending of the Prophet (may Allah bless him and grant him peace) from among them, or the revelation of the Quran in their tongue, or their gathering of perfections that exceed all wishes, or the provision of the means for their guidance through the sending of the Prophet (may Allah bless him and grant him peace) to them. Envy, in this sense, is figurative, for when the Jews disputed his (may Allah bless him and grant him peace) Prophethood—which is guidance for all people—it is as if they envied the people collectively.

For We have given is a causal explanation for the denial and reprehension, presenting the discourse in the style of majesty through the mode of shifting pronouns (iltifat) to demonstrate complete concern for the matter. The "fa" (for) is, as has been said, "expressive" (fasihah); that is: If they envy the people for what they have been given, they have erred, for the act of giving is not strange coming from Us, as We have given to the family of Abraham the Book—that is, its genus, and what is intended by it is the Torah and the Gospel, or both of them and the Psalms—and the Wisdom—that is, Prophethood, or the mastery of knowledge and action, or the secrets deposited in the Book (these are various opinions)—and We gave them—along with that—a Great Kingdom.

Its magnitude cannot be estimated. It is possible that the meaning is that they will not benefit from this envy, for We have given these [people] what We have given despite the abundance of envious tyrants—such as Nimrod, Pharaoh, and others—yet the envious one did not benefit, nor was the envied one harmed. It is also possible that the meaning is that their envy is at the peak of vileness and absurdity, for We have given to the ancestors of this envied Prophet (may Allah bless him and grant him peace) and his cousins what We have given them, so how can they deem his Prophethood (upon him be peace and prayer) unlikely and envy him for its bestowal?

The repetition of "giving" (al-ita') is necessitated by the context of detailing, while signaling the distinction between the "Kingdom" and what preceded it. The intention of "giving" is either "giving in essence" or something broader than that, encompassing giving through mediation. Regarding the first interpretation, the "family of Abraham" refers to the prophets among his descendants, and the pronoun referring back to them in "We have given them" refers to some of them. From Ibn Abbas (may Allah be pleased with them both): The kingdom in the family of Abraham refers to the kingdom of Joseph, David, and Solomon (peace be upon them). Al-Suddi restricted it to what was permitted to David and Solomon regarding women; for the former had ninety-nine wives, and for his son, three hundred wives and a like number of concubines. From Muhammad bin Ka'b: It reached me that Solomon (upon him be peace) had three hundred wives and seven hundred concubines. Regarding the second interpretation, they are his entire progeny, for the honoring of some with what was mentioned is an honor for all, due to their benefit from its effects and their taking from its lights.

Some people interpreted "Wisdom" as knowledge and "Great Kingdom" as Prophethood, attributing this to al-Hasan and Mujahid. It is not hidden that applying "Great Kingdom" to Prophethood is very far-fetched, and taking the immediate, primary meaning is more appropriate.