Tafsir of An-Nisa' 4:88

An-Nisa (The Women): 88

Know that this is another category concerning the hypocrites mentioned by Allah, the Exalted. Herein lie several issues:

Issue 1: Reasons for the Revelation of this Verse

Several views are mentioned regarding the cause of this verse's revelation:

1. First View: It was revealed concerning a group who came to the Prophet (PBUH) professing Islam and stayed in Medina for a time. Then they requested permission to go out to the desert, which was granted. Once outside, they kept moving from stage to stage until they joined the polytheists. The believers debated about them: some said, "If they were truly Muslims like us, they would have stayed with us and been patient." Others said, "They are Muslims, and we have no right to label them as disbelievers until their matter becomes clear." Allah then revealed this verse clarifying their hypocrisy.
2. Second View (Ibn Abbas and Qatadah): It was revealed concerning those who showed Islam in Mecca but secretly aided the polytheists against the Muslims. This caused disagreement and dispute among the Muslims, leading to the revelation of the verse.
3. Third View (Zayd ibn Thabit): It was revealed concerning those who stayed behind on the day of Uhud, saying, "If we knew there would be fighting, we would have followed you." The Companions disagreed about them; some declared them disbelievers, while others said they were not. Some scholars objected to this view, arguing that the subsequent verse, "{So do not take them as allies until they emigrate in the cause of Allah}" (4:89), implies they were still in Mecca, which contradicts the context of Uhud.
4. Fourth View (Ikrimah): It was revealed concerning a group who went astray, seized the wealth of Muslims, and fled with it to Yamamah. The Muslims disagreed about them, and the verse was revealed.
5. Fifth View: It concerns the 'Araniyyin (people from 'Uraynah) who raided and killed Yasār, the freed slave of the Prophet (PBUH).
6. Sixth View (Ibn Zayd): It was revealed concerning the people involved in the slander against 'A'ishah (Ahl al-Ifk).

Issue 2: Meaning of the Verse

There are two interpretations regarding the meaning:

1. First Interpretation (Sibawayh): The word "two groups" (فِئَتَيْنِ) is in the accusative case (نصب) as a haal (state/circumstantial accusative), similar to saying, "What is wrong with you standing?" (i.e., in the state of standing).
2. Second Interpretation: It is in the accusative case as the predicate of an implied kāna (verb 'to be'). The implied meaning is: "What has caused you to become two groups concerning the hypocrites?" This is a rhetorical question expressing disapproval, meaning: Why do you disagree about their disbelief when the proofs of their disbelief and hypocrisy are clear and manifest? You have no right to disagree; rather, you must decisively affirm their disbelief.

Issue 3: The Term "Hypocrites"

Al-Hasan said that they were called hypocrites even though they showed disbelief because they were described by the state they were previously in. The meaning of "two groups" (فِئَتَيْنِ) is what we explained: one faction among the Muslims leaned towards them, defended them, and allied with them, while another faction distanced themselves from them and showed enmity. They were forbidden from this division and commanded to adopt a single approach in distancing themselves, disavowing them, and declaring them disbelievers. And Allah knows best.

Allah the Exalted then informs us about their disbelief, and concerning this, there are several issues:

Issue 1: The Meaning of Arkaasahu (Reversed Them)

Arkas (رَكْس) means turning something from its end back to its beginning. Raks, naks, markūs, and mankūs all carry the same meaning. For instance, dung is called raks because it is returned to a base state—the state of impurity. It is also called rajī' for this reason. There are two linguistic forms: raksahum and arkasahum. The phrase fa-irtakassū means they apostatized (returned to disbelief). Umayyah said:

Issue 2: The Consequence of Their Actions

The meaning of the verse is that Allah returned them to the rulings applied to disbelievers—humiliation, subjugation, captivity, and killing—because of what they earned, meaning because of the apostasy they manifested after previously adhering outwardly to hypocrisy. This is because as long as a hypocrite outwardly clings to the two testimonies (Shahadatayn), we have no way to kill him. Once he openly declares disbelief, Allah executes the rulings of disbelief upon him.

Issue 3: Recitation Variants

Ubayy ibn Ka'b and Abdullah ibn Mas'ud recited it as {Wallāhu raksahum} (Allah reversed them). As we mentioned, arkasa and raksā are two linguistic variants.

The Mu'tazilah argue that the meaning of {whom Allah has left astray} is not that Allah created the misguidance within them, for the well-known reasons apply. Furthermore, Allah stated just before this verse: {And Allah has reversed them because of what they have earned}, indicating that their reversal and expulsion were due to their own earning and actions. This negates the idea that their misguidance was created by Allah. Based on this, they interpreted {whom Allah has left astray} in several ways:

1. First Interpretation: It means Allah has judged them to be astray and disbelieving, just as one says, "So-and-so declares so-and-so a disbeliever or astray," meaning he judges and reports upon them.
2. Second Interpretation: The meaning is: Do you wish to guide to Paradise those whom Allah has diverted from the path to Paradise? This is because Allah diverts disbelievers on the Day of Resurrection from finding the path to Paradise.
3. Third Interpretation: This misguidance is explained by the withholding of divine guidance (alṭāf).

We have previously mentioned in many places in this book the weakness of these interpretations. Even if they were correct, since Allah informed us of their disbelief and misguidance, and that they will not enter Paradise, the problem remains: it is impossible for Allah's knowledge to turn into ignorance, and anything leading to the impossible is itself impossible.

What proves that the intended meaning of the verse is that Allah diverted them from the true religion is the subsequent statement: {And whoever Allah leaves astray, you will never find for him a way.} The believers in this world were only seeking the faith of the hypocrites and striving to bring them to it.

Then Allah stated: {And whoever Allah leaves astray, you will never find for him a way.} Therefore, its meaning must be that since Allah has diverted them from faith, it becomes impossible for any created being to find a way to bring them to faith. This is clear.