Al-Nisa (4): 137–138

Issues Discussed:

Issue 1: Know that after Allah commanded belief (Iman) and encouraged it, He clarified the corruption of the path of those who disbelieve after having believed, by mentioning this verse.

There are several opinions regarding the meaning of those mentioned in the verse:

1. Repeated Disbelief: It refers to those who repeatedly revert to disbelief after believing, time and again. This indicates that faith has no firm hold in their hearts. If faith had weight in their hearts, they would not abandon it for the slightest reason. One whose heart does not value faith likely does not possess sound, valid belief. This is what is meant by "Allah will not forgive them." It does not mean that if they brought forth correct faith, it would not be accepted. Rather, it implies impossibility and astonishment, as explained. Similarly, we see the sinner who repents, then returns to sin, then repents, then returns—it is unlikely that he will remain steadfast, and usually, he dies in sin. The situation here is analogous.

2. The Jews: Some said it refers to the Jews. They believed in the Torah and Moses, then disbelieved in Uzair, then believed in David, then disbelieved in Jesus, and their disbelief increased upon the arrival of Prophet Muhammad (peace be upon him).

3. The Hypocrites (Munafiqun): Others said it refers to the hypocrites. Their first "belief" was their outward declaration of Islam, and their subsequent disbelief is their hypocrisy—their inner state contradicting their outward appearance. Their second "belief" is when they meet groups of Muslims and say, "We are believers." Their second disbelief is when they meet their devils (leaders/associates) and say, "Indeed, we are with you; we are only mocking." Their increase in disbelief is their intense effort in devising various forms of deceit and plotting against the Muslims. Outward declaration of belief can sometimes be termed Iman (belief), as seen in the verse: "And do not marry polytheistic women until they believe" (Al-Baqarah: 221). Al-Qaffal (may Allah have mercy on him) said: The intent is not to specify a number, but rather their wavering, as in: "Wavering between that—not to these nor to those" (An-Nisa: 143). What supports this is the subsequent verse: "Give the hypocrites the good news of a painful punishment."

4. A Group of the People of the Book: A group of the People of the Book intended to sow doubt among the Muslims. They would sometimes show belief and sometimes disbelief, as Allah informed about them: "And a party of the People of the Scripture said, 'Believe in what has been revealed to those who believe at the beginning of the day and disbelieve at the end of it...'" (Al 'Imran: 72). Their "increase in disbelief" means they reached the limit of mocking and ridiculing Islam.

Issue 2: The verse indicates that disbelief can occur after belief. This refutes the doctrine of those who hold to al-Muwafah (final state), which posits that the condition for the validity of Islam is dying upon Islam. They respond to this by saying that the "belief" mentioned here should be interpreted as the outward declaration of belief.

Issue 3: The verse indicates that disbelief is susceptible to increase and decrease. Therefore, belief must also be so, as they are opposing and mutually exclusive concepts. If one admits variation in one, the other must also admit it. They mentioned several interpretations for this increase in disbelief:

1. That they died upon their disbelief.
2. That their disbelief increased due to sins they committed while in a state of disbelief. Based on this, just as committing sins during disbelief is an increase in disbelief, committing acts of obedience during belief should be an increase in belief.
3. That the increase in disbelief occurred through their saying, "We are only..." (referring to the hypocrites' statement in Al-Baqarah: 14), which indicates the utmost mockery of the religion, the greatest level of disbelief and its strongest rank.

Then Allah Almighty said: "Allah will not forgive them."

There are two questions regarding this:

1. Is the ruling mentioned in this verse conditional upon what precedes repentance or what follows it? The first is false because disbelief before repentance is not mentioned at all, meaning these conditions mentioned in the verse would be lost. The second is also false because disbelief after repentance is forgivable, even if it occurs a thousand times. Thus, the question remains under both assumptions.

The Answer (in several ways):

1. We do not take the phrase "Indeed, those who..." as exhaustive (all-encompassing). Rather, we take it as referring to the previously known context, meaning specific individuals whom Allah knew would die upon disbelief and never repent from it. In this case, "Allah will not forgive them" is a report about their death upon disbelief, and the question is resolved.
2. The statement is made based on the usual pattern (al-ghalib al-mu'tad): anyone who frequently transitions from Islam to disbelief does not have a firm hold or reverence for Islam in their heart. The likely outcome for such a person is to die upon disbelief, as we established.
3. The ruling in the verse is conditional upon not repenting from the disbelief. As for the questioner's assertion that the mentioned attributes become lost under this assumption: We say that singling them out for mention indicates their disbelief was more egregious, their treachery greater, and their punishment in the Hereafter more severe. This is analogous to the verse: "And [mention] when We took from the prophets their covenant, and from you, and from Noah..." (Al-Ahzab: 7), where they were singled out for honor. Similarly, "...and His angels and Gabriel and Michael" (Al-Baqarah: 98).

Second Question: Regarding "that He may forgive them," the Lām (for/that) is for emphasis. Thus, "Allah will not forgive them" implies a negation of emphasis, which is inappropriate here; what is appropriate is the emphasis of negation. What is the rationale?

The Answer: When the negation of emphasis is mentioned in the manner of mockery (tahakkum), the intent is to exaggerate the emphasis of the negation.

Then Allah Almighty said: "Nor will He guide them to any way."

Our scholars say this indicates that Allah Almighty does not guide the disbeliever to faith, contrary to the Mu'tazila. They respond that this refers to preventing an increase in gentle guidance (lutf), or that Allah does not guide them to Paradise in the Hereafter.

Then Allah Almighty said: "Give the hypocrites the good news of a painful punishment."

Know that whoever interpreted the preceding verse as referring to the hypocrites says that Allah clarified that He will not forgive their disbelief, nor will He guide them to Paradise. Then He said: Just as they will not reach the abode of reward, they will certainly be brought to the greatest form of punishment, which is meant by "Give the hypocrites the good news of a painful punishment." The word "Give the good news" (bashshir) is mockery directed at them. The Arabs say: "Your greeting is a beating, and your reprimand is the sword."

Verse 137: "Those who take the disbelievers as allies instead of the believers, seeking honor from them? Indeed, honor belongs to Allah entirely."