Tafsir of An-Nisa' 4:79

Then He initiated what is the true response, namely His saying, exalted be He: “Whatever of good reaches you, it is from Allah, but whatever of evil befalls you, it is from yourself.” Based on what we have mentioned—and perhaps this is more appropriate—this serves as an explanation of the concise response that was commanded. The address in it, as Al-Juba'i said and as has been narrated from Qatadah, is general for everyone to whom it is applied, not specifically for the Prophet (may Allah bless him and grant him peace), much like the saying: "If you honor the noble, you master him, but if you honor the base, he rebels." Those mentioned are included in this, and indeed they are the primary intended targets.

In applying the response first to the tongue of the Prophet (may Allah bless him and grant him peace), and then conducting the explanation from the side of Allah (the Exalted) by way of shifting the mode of address and turning away from the previous manner, there is an indication of increased care and concern for refuting their false belief and corrupt assumption. It also signals that its content is built upon a subtle wisdom worthy of being explained by the Knower of the Unseen (majestic is His majesty).

The deviation from addressing everyone—as in His saying: “Whatever calamity befalls you, it is because of what your hands have earned”—is to exaggerate in establishing the truth by severing the possibility of one person being the cause of the punishment of others.

"Ma" (whatever), as Abu al-Baqa said, is conditional, and "asabaka" (reaches you/befalls you) carries the meaning of "yusibu" (afflicts). The intent behind "good" and "evil" here is what was intended by them previously; that is, whatever blessing reaches you, O human, it is from Allah (the Exalted) in essence, by way of grace and kindness, without any requirement on your part. How could it be otherwise, when all the acts of obedience a servant performs—which are hoped to be a means to attain a blessing—are such that they can hardly compensate for the blessing of existence itself, or the blessing of being enabled to perform them, let alone necessitate another blessing? For this reason, he (may Allah bless him and grant him peace) said, in what the two Shaykhs narrated from the hadith of Abu Hurairah: "None among you will be admitted into Paradise by his deeds." It was said: "Not even you, O Messenger of Allah?" He said: "Not even me, unless Allah the Exalted covers me with the favor of His mercy."

And whatever calamity befalls you, it is because of your own soul committing sins and lapses that necessitate it, even if, in terms of its creation, it is attributed to Him (the Exalted) and descends from Him as a punishment. This is like His saying: “Whatever of calamity befalls you, it is for what your hands have earned, and He pardons much.” Al-Tirmidhi narrated from Abu Musa, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "No servant is afflicted with a blow, or something greater or lesser, except because of a sin, and what Allah the Exalted pardons is even more."

Ibn Abi Hatim narrated from Ibn Abbas that he said regarding the verse: "Whatever calamity occurs is because of your sin, and I am the one who decreed that upon you." Al-Sali narrated the same. Al-Zajjaj said: The address is to the Messenger of Allah (may Allah bless him and grant him peace), but the intended meaning is the Ummah. It is also said: It is addressed to him (prayers and peace be upon him), but not to explain his state, rather to explain the state of the disbelievers by way of illustration. Perhaps the deviation from addressing them is to show the perfection of wrath and anger toward them, and to signal that, due to their extreme ignorance and dullness, they are far from deserving of the address, especially with such elegant wisdom.

Know then that there is no argument for us, nor for the Mu'tazilah, in the issue of good and evil based on these two verses, because the apparent meaning of one supports us and the other supports them. Therefore, interpretation is necessary, and the constraint is shared. Furthermore, the intent behind "good" and "evil" is blessing and calamity, not obedience and disobedience; the second disagreement remains, and there is no contradiction between them due to the obvious difference in the aspects of negation and affirmation. Imam al-Razi has elaborated extensively in this position by enumerating the views and the preferences, choosing to interpret "good" and "evil" in a way that includes blessings, acts of obedience, sins, and calamities.

Some have said: It is possible to say that when His saying, the Exalted: “But if a good reaches them” came after His saying, glory be to Him: “Wheresoever you may be, death will overtake you,” it was appropriate to interpret the first "good" as a blessing and "evil" as a calamity. When He followed His saying, the Exalted: “Whatever of good reaches you” with what comes after it, it was appropriate to interpret them as what pertains to obligation, namely sin and obedience—as was narrated from Abu al-Aliyah. For this reason, the style was changed, using the past tense after having used the present tense.

Then he reported from Al-Raghib that he differentiated between your saying "This is from the presence of Allah (the Exalted)" and your saying "This is from Allah (the Exalted)," such that "from the presence of Allah" is more general, as it is said regarding what happens by His permission and His displeasure, and what occurs when He has commanded or forbidden it. "From Allah" is not said except regarding what occurs by His permission and His command. With this consideration, Umar (may Allah be pleased with him) said: "If I attain success, it is from Allah, and if I err, it is from the Shaytan." Reflect on this.