Surah An-Nisa (4): Verses 44–45

Contextual Introduction

Know that the Almighty, from the beginning of this Surah up to this point, has mentioned numerous types of religious obligations and legal rulings. Here, He pauses to clarify legal rulings, mention the conditions of the enemies of the faith, and recount narratives of past peoples. This is because dwelling on one type of knowledge tires the disposition and clouds the mind. Transitioning from one field of knowledge to another invigorates the mind and strengthens intellectual acuity.

In this verse, there are several issues:

This phrase means: Has your knowledge not reached these people? We have already discussed this when explaining the verse {أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ} (Al-Baqarah: 258). The essence of the discussion is that certain, definitive knowledge is likened to sight, so it is permissible to use sight metaphorically for such knowledge.

They are the Jews. This is indicated by several points:

1. The subsequent verse, {مِنَ الَّذِينَ هَادُوا} (from those who became Jews) (An-Nisa: 46), is connected to this verse.
2. It is narrated from Ibn Abbas that this verse was revealed concerning two Jewish scholars (Hibrān) who used to visit the chief hypocrite, Abdullah ibn Ubayy, and his associates, discouraging them from Islam.
3. The enmity of the Jews, according to explicit textual evidence in the Quran, was greater than that of the Christians, making it more appropriate to attribute this description to the Jews.

The Almighty did not say they were given the knowledge of the Book ({عِلْمَ الْكِتَابِ}), but rather a portion of the Book ({نَصِيبًا مِنَ الْكِتَابِ}). This is because they recognized the prophethood of Moses (peace be upon him) from the Torah, but they did not recognize the prophethood of Muhammad (peace and blessings be upon him).

As for those who embraced Islam, like Abdullah ibn Salam, who recognized both truths, Allah described them as having the knowledge of the Book, saying: {قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ} (Say: Sufficient is Allah as a witness between me and you, and [between those] who has knowledge of the Scripture) (Ar-Ra'd: 43). And Allah knows best.

Know that the Almighty described them with two matters: going astray and leading others astray.

Regarding going astray: This is expressed in His saying: {يَشْتَرُونَ الضَّلَالَةَ} (They purchase misguidance). There are several interpretations:

1. Al-Zajjaj said: They prefer to deny the Messenger (PBUH) in order to receive bribes and attain leadership in return. This is described as "purchasing" because whoever buys something gives it preference.
2. Implied meaning: There is an omission in the verse, meaning: They purchase misguidance in exchange for guidance, similar to His saying: {أُولَئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَى} (Those are the ones who have bought misguidance instead of guidance) (Al-Baqarah: 16). They substitute misguidance for guidance. This interpretation requires omission, unlike Al-Zajjaj's view.
3. Regarding the common folk of the Jews: They used to give some of their wealth to their scholars, asking them to support Judaism and advocate for it zealously. Thus, they acted as if they were purchasing doubt and misguidance with their wealth. This interpretation also does not require omission.

However, the first interpretation (concerning their scholars) is preferable.

After describing them as being astray, the Almighty then describes them as leading others astray: {وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ} (and they wish that you should stray from the path). This means they employ means to mislead the believers and confuse them so that they abandon Islam.

You will not find a state worse or uglier than one who combines these two matters: going astray and leading others astray.

Then the Almighty said: {وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ} (And Allah knows best your enemies). This means He, the Exalted, knows the reality of the enmity and hatred residing in their hearts and bosoms.

Then the Almighty said: {وَكَفَى بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا} (And sufficient is Allah as a Protector, and sufficient is Allah as a Helper). Since He clarified the intensity of their enmity toward the Muslims, He clarified that Allah is the Protector and Helper of the Muslims. Whoever has Allah as his Protector and Helper, the enmity of creation will not harm him.

In this statement, there are several questions:

Question 1: The protection (Wilāyah) of Allah for His servant means His support (Nasr) for him. Why mention the Helper after mentioning the Protector, suggesting repetition?

Answer: The Protector (Al-Walī) is the one who manages or disposes of a matter, and the one who manages a matter is not necessarily required to be its supporter. Thus, there is no repetition.

Question 2: Why did He not say: "And sufficient is Allah as a Protector and Helper" ({وَلِيًّا وَنَصِيرًا})? What is the benefit of repeating {وَكَفَى بِاللَّهِ}?

Answer: Repetition in such a context has a stronger impact on the heart and conveys greater emphasis.

Question 3: What is the benefit of the preposition Bā’ (بِ) in {وَكَفَى بِاللَّهِ} (sufficient is Allah)?

Answer: Scholars have mentioned several views:

1. If it were said: Kaffā Allāh (Allah sufficed), the verb would directly connect to the subject (the doer). The addition of the Bā’ here indicates that the sufficiency coming from Allah is not like sufficiency from others in terms of rank and great status.
2. Ibn al-Sarraj said: The implied structure is: Your sufficiency is sufficient with Allah as a Protector (Kaffā iktifā’uka bi-Allāh walīyan). Since the verb Kaffā (sufficed) is mentioned, it implies sufficiency because it shares the same root, similar to saying: "Whoever lies, it was worse for him," meaning the lying itself was worse for him. The object is omitted because the verb indicates it.
3. What occurs to me is that the Bā’ fundamentally implies attachment or direct connection. This is appropriate for an agent whose action has no intermediary in its effect. If it were said: Kaffā Allāh, it would indicate that Allah is the agent of this sufficiency, but it would not indicate whether He acts through an intermediary or directly. When the Bā’ is mentioned, it indicates that He acts without an intermediary; rather, Allah undertakes to bring about this desired outcome directly, without the mediation of anyone, just as He said: {وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ} (And We are nearer to him than [his] jugular vein) (Qāf: 16).

Verse 46