Tafsir of An-Nisa' 4:65

(فلا وربك): That is, "By your Lord." The la (no/nay) is redundant (mazidah), intended to emphasize the meaning of the oath, not to confirm the negation in its response—namely, the Almighty’s saying: (يؤمنون - they believe). This is because it is also added in affirmative contexts, such as the Almighty’s saying: (فلا أقسم بمواقع النجوم - Nay, I swear by the setting of the stars). This is the position chosen by al-Zamakhshari and his followers regarding the la that appears before an oath.

It is said that it is a refutation of an implied notion, meaning: "The matter is not as you claim." This was chosen by al-Tabarsi. Others say it is added to emphasize the negation in the response, and to emphasize the oath if there is no negation. Ibn al-Munir said: "What seems apparent to me is that it is here to pave the way for the negation that is being sworn upon." Al-Zamakhshari did not mention any obstacle to this other than its occurrence in affirmative contexts for other meanings; yet, this does not prevent its usage in negative contexts for the purpose of paving the way.

Furthermore, it does not appear in the Quran except with an explicit verb of swearing or with an oath taken by other than Allah—such as, (لا أقسم بهذا البلد - I swear by this city), (لا أقسم بيوم القيامة - I swear by the Day of Resurrection), and (فلا أقسم بالشفق - Nay, I swear by the twilight)—intending to emphasize the oath and exalt the object sworn by. For one only swears by a thing to exalt it; it is as if the speaker says: "My exaltation of these things by swearing by them is not [mere] exaltation," meaning they deserve even greater exaltation than that. This is not appropriate when swearing by Allah, for there is no illusion [of a lesser meaning] to be dispelled. Its addition with an oath by Allah is not heard unless the response is negative, which indicates that it is redundant in such cases, serving to pave the way for the negation occurring in the response. You will scarcely find it in any book other than the Noble Quran entering upon an affirmative oath. It is, however, frequent for it to enter upon an oath where the response is a negation, such as his saying: "Nay, by your father, the daughter of al-Amiri, the people do not claim that I flee." Or his saying: "Nay, by you, I do not care."

From this, the difference between the two contexts is known, as is the response to those who claim there is no difference. Reflect upon this, for it is worthy of reflection.

(حتى يحكموك - until they make you judge): That is, make you an arbiter or a ruler. The Sheikh al-Islam said: "Until they seek your judgment and bring their disputes to you." The form of 'arbitration' (tahkim) was used—even though the Prophet, may Allah bless him and grant him peace, is a ruler by the command of Allah—to signal that what is appropriate for them is to make him (upon him be peace) an arbiter among them and to be pleased with his ruling, even if one were to disregard his status as an absolute ruler.

(فيما شجر بينهم - in that which they have disputed among themselves): That is, in the matters in which they differed and became entangled. From this comes the word shajar (trees/dispute), because of the intertwining of branches. It is also said it refers to contention (tashajur), because those who dispute have conflicting statements, their claims oppose one another, and they become entangled with one another.

(ثم لا يجدوا - then they do not find): This is a conjunction to an implied meaning towards which the speech is directed, meaning: "And you judge between them, then they do not find..."

(في أنفسهم - within themselves): In their hearts.

(حرجا - reluctance/tightness): Meaning doubt, as Mujahid said; or tightness, as al-Jubba’i said; or sin, as narrated from al-Dahhak. Some researchers have chosen to interpret it as a tightness of the chest due to a trace of aversion or refusal, because some of the disbelievers were certain of the signs without doubt, yet they denied them out of tyranny and arrogance, and thus were not believers. What is narrated from al-Dahhak can be traced back to whichever of these two meanings you wish. The negation of "finding" the haraj is more emphatic than the negation of the haraj itself, as is not hidden. It is the object of "they find."

The prepositional phrase (in their hearts) is said to be a state (hal) or connected to "find." His saying, (مما قضيت - in what you have judged), is connected to an omitted element that acts as an adjective for haraj. Abu al-Baqa’ permitted it to be connected to the verb "find." The ma (what) may be relative, an indefinite noun described by a following clause, or a particle forming a verbal noun—meaning: "from that which you have judged," "from something you have judged," or "from your judgment."

(ويسلموا تسليما - and submit in full submission): That is, they yield to your command and submit to it with their outward and inward selves, as indicated by the emphasis. Perhaps the ruling of this verse remains until the Day of Resurrection and is not specific to those who lived during the time of the Prophet, may Allah bless him and grant him peace, for the ruling of his Sharia is his ruling. It is narrated from al-Sadiq (may Allah be pleased with him) that he said: "If a people worshipped Allah, established prayer, gave zakat, fasted Ramadan, and performed Hajj, then said regarding something the Messenger of Allah (may Allah bless him and grant him peace) did: 'Why did he not do otherwise?' or found reluctance in their hearts, they would be polytheists." He then recited this verse.

The reason for its revelation, as al-Sha'bi and Mujahid said, is the story of the hypocrite and the Jew between whom Umar ibn al-Khattab (may Allah be pleased with him) judged. The two Sheikhs [al-Bukhari and Muslim], Abu Dawud, al-Tirmidhi, al-Nasa'i, Ibn Majah, and al-Bayhaqi recorded, via al-Zuhri, that Urwah ibn al-Zubayr narrated that al-Zubayr ibn al-Awwam disputed with a man from the Ansar before the Messenger of Allah (may Allah bless him and grant him peace) concerning a stream in the Harrah which they both used to irrigate their date palms. The Ansari said: "Let the water pass," but he refused. The Messenger of Allah (may Allah bless him and grant him peace) said: "Irrigate, O Zubayr, then send the water to your neighbor." The Ansari became angry and said: "O Messenger of Allah, [is it] because he is the son of your paternal aunt?" The face of the Messenger of Allah changed, then he said: "Irrigate, O Zubayr, then hold the water until it reaches the walls, then send the water to your neighbor." The Messenger of Allah granted al-Zubayr his full right. Before that, the Messenger of Allah had suggested an opinion to al-Zubayr that intended comfort for both him and the Ansari. But when the Ansari angered the Messenger of Allah, he granted al-Zubayr his full right in an explicit ruling. Then al-Zubayr said: "I do not think this verse was revealed except concerning that."