Tafsir of An-Nisa' 4:94

Surah An-Nisa (4): Verse 94

{O you who have believed, when you go forth [to fight] in the cause of Allah, investigate [the truth]...}

The purpose of this verse is to emphasize the prohibition against killing believers and to command those engaged in Jihad (striving) to be certain (in their actions) so that they do not shed forbidden blood based on a weak interpretation. This emphasis indicates that the preceding verse was addressed to the believers. This verse contains several issues:

• Hamzah and Al-Kisā’ī read the word as {فَثَبَّتُوا} (fathabbatū) from the root thabata (to establish firmly).
• The rest of the reciters read it as {فَتَبَيَّنُوا} (fatabayyanū) from the root bayyana (to clarify).
• The meanings are close. Those who favor thabbatū (establish firmly) argue that it contrasts with rash action (iqdām), meaning the verse commands deliberation and avoiding haste. Those who favor tabayyanū (clarify) argue that clarification is the intended meaning of establishing firmness, making clarification more comprehensive and complete.

• {ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ} (when you go forth in the cause of Allah) means traveling for trade or Jihad. Its origin is from striking with the hand, which is a metaphor for speed in travel, as the movement of the hand during a strike is fast. Al-Zajjāj said: The meaning is "you campaign and travel for Jihad."
• {وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ} (And do not say to those who offer you peace [of submission]...).
  • This relates to the verse: {وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ} (And they will submit their affairs to Allah that day) (An-Nahl: 87), meaning they surrender to the command.
  • If one reads {السَّلَامَ} (As-Salām) with an alif, there are two meanings:
    1. It refers to the greeting of Muslims ("As-salāmu 'alaykum"). Meaning: Do not say to someone who offers you this greeting that he only said it to seek refuge, and then proceed to kill him for his wealth; rather, accept what he shows outwardly.
    2. It refers to safety (salāmah), as the one who withdraws seeks safety.
  • Al-Kashshāf narrated a reading of {مُؤْمِنًا} (mu'minan) with a fatḥa on the mīm (i.e., mu’anninan), meaning: "Do not say to him, 'I will not grant you belief/security.'"

There are several narrations regarding the cause of revelation:

1. The Story of Mardās ibn Nahīk: Mardās, from Fadak, was the only one in his tribe to embrace Islam. A detachment of the Prophet's companions, led by Ghālib ibn Fuḍālah, went to his tribe. The people fled, but Mardās remained, trusting in his faith. When he saw the cavalry, he drove his sheep to a mountain pass. When they caught up, they shouted Allāhu Akbar (God is the Greatest). Mardās also shouted the Shahādah and said, "Peace be upon you." Usāmah ibn Zayd killed him and took his sheep. When the Prophet (PBUH) was informed, he was severely distressed, saying, "Did you kill him for what he possessed?" He then recited this verse to Usāmah. Usāmah asked for forgiveness, saying, "How can I, when he uttered Lā ilāha illā Allāh?" The Prophet (PBUH) said, "Seek forgiveness for me," and commanded him to free a slave.

2. The Story of Mulḥam ibn Juthāmah: Mulḥam encountered 'Āmir ibn al-Aḍbat, who greeted him with the Islamic greeting. Due to a pre-Islamic feud, Mulḥam shot him with an arrow and killed him. The Prophet (PBUH) became angry and said, "May God not forgive you." Within seven days, Mulḥam died. When they buried him, the earth cast him out three times. The Prophet (PBUH) said, "The earth does not reject anyone worse than him, but God wanted to show you the magnitude of the sin in His sight." He then ordered stones to be piled upon him.

3. The Story of Al-Miqdād ibn Al-Aswad: Al-Miqdād asked the Prophet (PBUH): If I encounter an infidel, he fights me, severs one of my hands with a sword, and then takes refuge behind a tree, saying, "I submit to God, shall I kill him?" The Prophet (PBUH) replied, "No, do not kill him." Al-Miqdād protested, "But he cut off my hand!" The Prophet (PBUH) responded, "Do not kill him, for if you kill him, he will be in your position after he spoke those words, and you will be in his position before he spoke them." Similarly, Abū 'Ubaydah narrated that the Prophet (PBUH) said: "If one of you points his spear at a man, and the spearhead is at the base of his throat, and he says Lā ilāha illā Allāh, then he must withdraw the spear."

Al-Qaffāl (may God have mercy on him) stated that there is no contradiction among these narrations; perhaps the verse was revealed upon the occurrence of all these incidents, and each party thought it was revealed concerning their specific case.

The jurists accepted the repentance of a heretic, arguing based on several points:

1. This Verse: God did not differentiate between a heretic and others; the command applies universally.
2. Quranic Evidence: {Say to those who have disbelieved, if they cease, what has already passed is forgiven} (Al-Anfāl: 38), which is general for all types of disbelievers.
3. The Nature of Repentance: A heretic is undoubtedly commanded to repent, and repentance is unconditionally accepted based on {And He it is who accepts the repentance from His servants} (Ash-Shūrā: 25), which is general for all sins and all types of people.

Abū Ḥanīfah holds that a child's conversion to Islam is valid, while Al-Shāfi'ī holds it is not.

• Abū Ḥanīfah's Argument: This verse indicates the validity of a child's Islam because the command {And do not say to those who offer you peace [of submission] 'You are not a believer'} is general for both the child and the adult.
• Al-Shāfi'ī's Argument: If the child's Islam were valid, it would be obligatory upon him. If it were not obligatory, it would imply permission for disbelief, which is impermissible. However, it is not obligatory upon him due to the Prophet's saying: "The pen is lifted from three: the child until he reaches puberty," and so on.

Most jurists stated that if a Jew or Christian says, "I am a believer" or "I am a Muslim," this statement alone does not establish their Islam. This is because their doctrine holds that what they follow is Islam and is faith (Imān).

If they say {Lā ilāha illā Allāh, Muḥammadun Rasūlullāh}:

• Some scholars rule that their Islam is not established because some among them believe Muhammad (PBUH) was a messenger only to the Arabs, or they believe the true messenger will come later.
• Rather, they must confess that the religion they followed was false and that the religion currently practiced among Muslims is the truth.

{Seeking the transient goods of worldly life? But with Allah are abundant rewards.}

Abū 'Ubaydah stated that all worldly possessions are ‘araḍ (goods/transient) with a fatḥa on the rā’. The world is described as immediate wealth (‘araḍ ḥāḍir) taken by both the righteous and the wicked. ‘Arḍ with a sukūn on the rā’ refers to things other than dirhams and dinars. Worldly possessions are called ‘araḍ because they are fleeting and temporary. Similarly, theologians call accidents (ḥawādith) that differ from substance ‘araḍ due to their short duration.

Therefore, {But with Allah are abundant rewards} means abundant reward. God, by naming worldly goods ‘araḍ, points to their swift passing, and by saying {with Allah are abundant rewards}, He indicates that God's reward is characterized by permanence and endurance, as in {And the enduring good deeds are better with your Lord for reward and better for return} (Maryam: 76).

{Likewise you were before}

This implies a comparison between these addressed individuals and those who offered peace (submission). Since the verse does not explicitly state the nature of this comparison, commentators offered several interpretations:

1. The First View (Preferred by most commentators): When you first entered Islam, merely uttering the testimony of faith secured your blood and wealth without requiring verification of the heart's sincerity. Therefore, you must treat those entering Islam as you were treated: accept the outward declaration and do not claim their utterance was merely out of fear of the sword.
   • Objection: They could argue that our initial faith was not like theirs; we accepted Islam willingly and by choice, whereas these people declared faith under the threat of swords. How can one be compared to the other?

2. The Second View (Sa'īd ibn Jubayr): You were previously concealing your faith from your people, just as this caller concealed his faith from his people. Then God favored you with honor until you openly declared your religion. So, treat them similarly.
   • Objection: Concealing faith was not universal among the early Muslims.

3. The Third View (Muqātil): This refers to your state before the Hijra, when you were hidden among the disbelievers, secured from the companions of the Messenger of God by saying Lā ilāha illā Allāh. Accept the same from them.
   • Objection: This faces the first objection.

My preferred view: When someone transitions from one religion to another, initially there is a slight inclination due to a weak cause. This inclination then strengthens until it becomes complete, solidifying the transition. It is as if they are told: In the beginning, you had only a weak inclination toward Islam due to weak causes. Then God favored you with Islam by strengthening that inclination and reinforcing your aversion to disbelief. Likewise, these people have a weak inclination toward Islam due to this fear; therefore, accept this declaration from them, for God will confirm the sweetness of faith in their hearts and strengthen that desire in their breasts.

{Then Allah conferred favor upon you}

This has two possibilities:

1. Connected to the previous statement: Meaning your faith was like theirs in that only the verbal declaration was known, not the heart's content, or that it was initially based on a weak cause. Then God favored you by strengthening the light of faith in your hearts and helping you act upon it and love it.
2. Disconnected: It relates to what preceded it. Since the people killed one who uttered Lā ilāha illā Allāh, and God forbade this grave act, He then said, {Then Allah conferred favor upon you}, meaning He favored you by accepting your repentance for that reprehensible act.

He then repeated the command for clarification: {فَتَبَيَّنُوا} (investigate/be certain). Repeating the command indicates extreme caution against that action.

{Indeed, Allah is ever, with what you do, Acquainted.}

This serves as a warning and deterrence against showing (one's actions) outwardly while concealing (one's true intentions), as opposed to concealing (one's actions) while being sincere inwardly.

Surah An-Nisa (4): Verse 95-96

{Not equal are those believers who sit [at home]—other than those who are disabled—and the strivers, the mujāhidūn, in the cause of Allah with their wealth and their lives. Allah has distinguished in degrees those who strive [in His cause] with their wealth and their lives above those who sit [at home]. And to all Allah has promised the best [reward], but Allah has distinguished those who strive above those who sit [at home] by [giving them] a great reward—}

{Degrees [of station] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful.}