Al-Nisa (4): Verse 26

{يريد الله ليبين لكم...} (Allah intends to make clear to you...)

Issues Discussed:

There are two views regarding the function of the lām (ل) here:

1. Substitution for An (أن): It is said that the lām can substitute for an (that) in verbs like aradtu (I intended) and amartu (I commanded).
   • Example: One says, "I intended that you go" (aradtu an tadhhab) or "I intended for you to go" (aradtu litadhhab).
   • Quranic evidence cited: {يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ} (They intend to extinguish the light of Allah) [Al-Saff: 8], meaning they intend to extinguish. Also, {وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ} (And we have been commanded to submit to the Lord of the worlds) [Al-An'am: 71].

2. Implied Clause (Iḍmār): There is an implied clause in the verse. The meaning is: Allah intends to reveal these verses so that He may make clear to you your religion and your Law. This applies similarly to other verses where this structure appears.
   • For example, in {يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ}, it means their plotting and obstinacy intend to extinguish the light of Allah. And we were commanded to submit.

Some commentators suggest that these two phrases mean the same thing, and the repetition is merely for emphasis. This view is weak.

The correct understanding is:

1. {ليبين لكم}: Refers to Allah clarifying these obligations for us, distinguishing between lawful and unlawful, and between good and reprehensible.
2. {ويهديكم سنن الذين من قبلكم}: This has two opinions:
   • Opinion A: It indicates that whatever Allah has clarified as permissible or forbidden for us regarding women (in the preceding verses) was also the ruling in all previous divine laws and nations.
   • Opinion B: It does not mean that; rather, it means Allah guides you in the ways of those before you regarding the benefits (Maṣāliḥ) found therein, just as He clarified them for the previous nations. Although the specific laws and obligations might differ, they are unified in terms of achieving public welfare (Maṣāliḥ).
   • Opinion C (Third View): The meaning is that Allah guides you in the ways of the people of truth among those who came before you, so that you may avoid falsehood and follow the truth.

Al-Qadi states that this means: Just as Allah intended for us to obey Him, clarified the path, and removed ambiguity, we have nonetheless fallen short and been negligent. Therefore, He intends to forgive us, because the accountable person may obey and deserve reward, or may sin and thus require rectification through repentance.

There is a difficulty in this verse concerning the doctrine of human action:

• Sunni View: Human actions are created by Allah.
• Mu'tazili View: Human actions are not created by Allah.

The verse is problematic for both views:

1. Against the Sunni View: If everything Allah wills comes to pass, then when He wills to forgive us ({ويتوب عليكم}), repentance must necessarily occur for all of us. This is clearly not the case.
2. Against the Mu'tazili View: Allah wills that we repent through our own choice and action. However, the phrase {ويتوب عليكم} suggests that Allah is the one who creates the repentance within us and brings it into existence for us.

We assert that {ويتوب عليكم} is explicit that Allah is the one who effects repentance within us.

Reason confirms this: Repentance consists of regret over the past and resolution not to repeat the sin in the future. Regret and resolution are types of wills (Irādāt). Since one cannot will one's own will (as this would lead to infinite regress/tassalsul), the will cannot be an action of the human being. Therefore, this regret and resolution can only occur through Allah's creation.

Thus, this rational proof confirms what the apparent meaning of the Qur'an suggests: Allah is the one who repents us (causes us to repent).

As for the objection, "If He willed to forgive us, the repentance would have occurred," we reply: The address {ويتوب عليكم} is directed to the Ummah (community). Allah has repented them (granted them repentance) concerning the marriage prohibitions (mothers, daughters, etc., mentioned in these verses), and this repentance did occur for them. Thus, the difficulty is removed. (And Allah knows best.)

{وَاللَّهُ عَلِيمٌ حَكِيمٌ} (And Allah is All-Knowing, Wise): Meaning He is All-Knowing of your conditions, and Wise in everything He does to you and legislates for you.

Verse 27:

{وَاللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُوا مَيْلًا عَظِيمًا} (But Allah intends to turn to you [in forgiveness], and those who follow [their] lusts intend that you should deviate [from the right path] with a great deviation.)