An-Nisa (The Women): Verses 62-63

Issues in the Verse

There are two main perspectives on how this verse connects to what precedes it:

First View (Interjection/Parenthetical Statement): The statement, "And how will it be for them when a calamity befalls them because of what their hands have put forth?" is considered an interjection inserted between the preceding and succeeding verses.

The flow is seen as: "And when they are told, 'Come to what Allah has revealed and to the Messenger,' you see the hypocrites turning away from you with aversion. Then they come to you, swearing by Allah, 'We intended nothing but good and reconciliation.'"

In this view, the hypocrites first turn away strongly, and then they come, swearing falsely that their aversion was only for the sake of goodness and reconciliation. The verse about the calamity interrupts this sequence. This structure is called i'tirāḍ (interjection), similar to a poet saying, "And when I reached eighty years—my hearing required an interpreter." The inserted phrase ("when I reached eighty years") is foreign but relates to the context.

Here, the inserted verse relates because the surrounding verses detail the hypocrites' vices, deceptions, and schemes. The preceding part mentioned their turning to false judgment (Taghut) despite being commanded to reject it, and their turning away from the Messenger despite being commanded to obey him. Following this, the verse describes the severity of their situation due to these evil deeds in this world and the Hereafter: "And how will it be for them when a calamity befalls them because of what their hands have put forth?" This sets the stage for the severity of the calamity. This view is held by Al-Hasan al-Basri and favored by Al-Wāḥidī among later scholars.

Second View (Continuous Flow): The verse is directly connected to the preceding text. Since Allah recounted that they resort to the judgment of the Taghut and flee from the Messenger (PBUH) with extreme aversion, this indicates their intense aversion to being near the Prophet.

Therefore, the subsequent verse says: "And how will it be for them when a calamity befalls them because of what their hands have put forth?" This means: If their aversion to being near the Messenger is this intense during times of safety, how will their state be during severe distress and regret when they commit a transgression they fear, and they come to you—willingly or unwillingly—swearing falsely that they intended nothing but good and benefit from that transgression?

The purpose here is to show that the aversion in their hearts toward the Messenger has no limit, whether they are present or absent, near or far.

Allah then emphasizes this meaning: "Those are the ones whom Allah knows what is in their hearts." This means that when someone intends something to an extreme degree, one says, "Only Allah knows this," implying its intensity and magnitude are beyond human comprehension.

After the Messenger (PBUH) learned the extent of their hatred, enmity, and aversion, Allah informed him how to deal with them: "So turn away from them and advise them and tell them a poignant word concerning themselves." This structure is well-organized without needing omission or implication. The author notes that many commentators have struggled with this passage.

Scholars have offered several interpretations for the phrase "when a calamity befalls them":

1. Killing of their Leader: It refers to the killing of their leader (Umar, according to one narration, though this seems contextually misplaced here, perhaps referring to a specific incident involving a leader who rejected the Prophet's judgment). They came to the Prophet (PBUH) demanding blood compensation for him, swearing they only sought reconciliation by going elsewhere. This is the view of Al-Zajjāj.
2. Divine Punishment/Humiliation: Abu Ali al-Jubbā’ī interpreted the calamity as the punishments Allah commanded the Messenger (PBUH) to inflict upon them: not taking them on military expeditions, and specifically humiliating and expelling them from his presence, as indicated by verses like (Al-Ahzāb: 60-61) and (At-Tawbah: 83). These acts constitute great humiliation, counted as calamities befalling them due to their hypocrisy. The phrase "Then" means: At the time of the calamity, they swear and offer excuses, claiming they only intended reconciliation by dealing leniently with the disbelievers. They were lying because their inner intention contradicted their outward display; they did not intend the Iḥsān (goodness/reconciliation) they claimed.
3. Prophecy of Compulsion: Abū Muslim al-Iṣfahānī stated that since Allah informed the Prophet (PBUH) of the hypocrites' desire for the Taghut's judgment and their dislike of the Prophet's judgment, Allah promised the Prophet that calamities would befall them, forcing them to turn to the Prophet, profess faith, and swear that their intent was goodness and reconciliation. He noted that it is customary in Arabic rhetoric (in both warning and good tidings) to ask, "How will you be when such-and-such happens?" citing verses like (An-Nisā’: 41) and (Āl ‘Imrān: 25). Then, Allah commanded the Prophet to turn away from them and advise them when this occurred.

There are several interpretations for what they meant by "We intended nothing but goodness and reconciliation":

1. Goodness to the Opponent: They meant: "By resorting to someone other than the Messenger (PBUH), we intended Iḥsān (kindness) to our opponents and the continuation of agreement and harmony between us." Resorting to someone else was considered kindness to the opponents because, before the Prophet, they could not raise their voices or defy his ruling.
2. Justice for their Ally: They meant: "By going to [the judge] other than the Messenger, we intended to treat our companion justly and reconcile him with his adversary. It never crossed our minds that he would rule as the Messenger would have ruled."
3. Avoiding Harsh Truth: They meant: "By resorting to someone other than you, O Messenger of Allah, we intended that you do not rule with the bitter truth (al-ḥaqq al-murr). Others mediate, instructing each party to be kind to the other and align their desires to achieve agreement."

Allah's Knowledge of Their Hearts: "Those are the ones whom Allah knows what is in their hearts." This means only Allah knows the hypocrisy, malice, and enmity contained within their hearts.

The Command to the Prophet (PBUH): "So turn away from them, advise them, and tell them a poignant word concerning themselves." Allah commanded the Messenger (PBUH) to deal with them using three actions:

1. "So turn away from them" (Fa-a‘riḍ ‘anhum): This implies two things:
   • He should not accept their excuses nor be deceived by them. One who refuses to accept excuses and remains displeased might be described as turning away and paying no heed.
   • It serves as a directive: "Be content with turning away from them; do not expose their secrets or reveal that you know the reality of their inner state." If one exposes the secrets of their enemy, it might embolden them to openly display enmity, increasing evil. If left alone, they remain in fear and apprehension, thus reducing the evil they commit.

2. "And advise them" (Wa-‘iẓhum): This means restraining them from hypocrisy, scheming, malice, envy, and lying, and warning them of the punishment of the Hereafter, as in the command: "Invite to the way of your Lord with wisdom and good instruction" (An-Nahl: 125).

3. "And tell them a poignant word concerning themselves" (Wa-qul lahum fī anfusihim qawlan balīghan): This involves two sub-issues:

• Issue 3a: Interpretation of "Concerning Themselves" (fī anfusihim): * First View (Rearrangement): There is a transposition. The meaning is: "And tell them a poignant word that affects their very selves (hearts), causing them deep grief and instilling fear within them." * Second View (Concerning Their Essence): The meaning is: "And tell them concerning the nature of their wicked selves and their hearts concealed with hypocrisy, a poignant word." (i.e., Allah knows what is in your hearts, so hiding it is useless; purify your hearts from hypocrisy, or Allah will inflict upon you what He inflicts upon the open polytheists, or something worse). * Third View (In Private): Tell them this word privately, when you are alone with them, not in public. Advice given publicly is a reprimand, whereas advice in private is purely beneficial.

• Issue 3b: Interpretation of the Command: * First View (Distinction between Advice and Poignant Word): The Waiẓ (advice) refers to warning them of the punishment of the Hereafter, while the Qawl Balīgh (poignant word) refers to warning them of the punishment of this world. He should tell them: "What is in your hearts—hypocrisy and scheming—is known to Allah. You are no different from the open disbelievers. Allah has only withheld the sword because you outwardly professed faith. If you persist in these ugly actions, your remaining in disbelief will become apparent to all, and then the sword will be incumbent upon you." * Second View (Poignant Word as Description of Advice): The Qawl Balīgh is an adjective describing the Waiẓ. Allah commanded advice, and that advice must be delivered with eloquent speech—words that are well-formed, rich in meaning, encompassing both encouragement and deterrence, warning, and mention of reward and punishment. Speech delivered this way has a great impact on the heart, whereas brief, weak, and shallow speech has no effect whatsoever.

Verse 64

"And We did not send any messenger except to be obeyed by permission of Allah. And if they, when they had wronged themselves, had come to you and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of Repentance, Merciful."