Surah An-Nisaa (4) — Ayah 65

(Ayah 65) ➊ { فَلَا وَ رَبِّكَ لَا يُؤْمِنُوْنَ …:} In the context of the revelation of this verse, an incident is mentioned involving a Muslim and a Jew who, after seeking judgment from the Messenger of Allah (peace be upon him), went to Umar (may Allah be pleased with him) for a decision, upon which Umar (may Allah be pleased with him) beheaded the Muslim. However, this incident is not authentic in terms of its chain of narration, as Hafiz Ibn Kathir (may Allah have mercy on him) has also clarified. The Messenger of Allah (peace be upon him), despite the insistence of the Companions, neither killed nor permitted the killing of hypocrites for their major acts of insolence, and he would explain the reason that people would say that Muhammad (peace be upon him) kills his own companions. [ مسلم، الزکوٰۃ، باب ذکر الخوارج : ۱۰۶۳ ]

➋ Abdullah bin Zubair (may Allah be pleased with them both) narrates that Zubair (may Allah be pleased with him) and an Ansari had a dispute over the water channels of Harrah. Zubair (may Allah be pleased with him) owned the land on the upper side, from where the water would come. The Messenger of Allah (peace be upon him) recommended that Zubair (may Allah be pleased with him) show leniency for the Ansari and said: "Water your garden and then leave it for your neighbor." Upon this, the Ansari said: "This is because Zubair (may Allah be pleased with him) is your cousin." He meant that you have favored him due to this relationship. This caused the Prophet (peace be upon him) distress, and he said: "Zubair! Water your garden until the water reaches the embankments, then leave it for him." At first, he had recommended leniency for the Ansari, but when the Ansari angered him, he gave a ruling instead of a recommendation and gave Zubair (may Allah be pleased with him) his full right. Zubair (may Allah be pleased with him) says that he thinks this verse: «{ فَلَا وَ رَبِّكَ لَا يُؤْمِنُوْنَ }» was revealed regarding this. [ مسلم،الفضائل، باب وجوب اتباعہ صلی اللہ علیہ وسلم : ۲۳۵۷۔ بخاری : ۴۵۸۵ ]

➌ { حَتّٰى يُحَكِّمُوْكَ فِيْمَا … :} In this verse, Allah Almighty has sworn and stated three conditions for being a believer. The first is that the decision of any dispute should not be taken to anyone other than the Messenger of Allah (peace be upon him). (See: Nur: 51; Ahzab: 36) The second is that no discomfort should be felt in the heart regarding the decision of the Messenger of Allah (peace be upon him), and the third is that the decision should be accepted and acted upon with a clear declaration. Now, after the passing of the Prophet (peace be upon him), decisions will be sought from the Qur'an and Sunnah. This fully exposes the reality of the faith of the deniers of hadith. This verse is not only a point of reflection for the deniers of hadith but also for those people who, when any verse or hadith comes against their imam or spiritual leader, not only feel discomfort in their hearts but openly refuse to accept it, saying, "Did our imam not know about this verse or hadith?" Or they exert all their efforts to interpret it away or declare it abrogated. The reality is that, according to the clear words of the verse, even the slightest discomfort or dislike in the heart against the decision of the Prophet (peace be upon him) is contrary to faith.

65. 1. The reason for the revelation (Shan-e-Nuzul) of this verse is generally narrated as the incident of a Jew and a Muslim, who, despite the decision from the court of the Messenger, went to Hazrat Umar (RA) for a verdict, upon which Hazrat Umar (RA) beheaded that Muslim. But this incident is not Sahih in terms of chain of narration, as Ibn Kathir has also clarified. The authentic incident, which is the cause of the revelation of this verse, is that Hazrat Zubair (RA), who was the cousin of the Messenger of Allah ﷺ, and another man had a dispute over the water of an irrigation canal for their fields. The matter reached the Prophet ﷺ, and after assessing the situation, the decision given by him happened to be in favor of Hazrat Zubair (RA). Upon this, the other man said that you ﷺ have made this decision because he is your cousin. Upon this, this verse was revealed. The meaning of the verse is that not only is it against faith to disagree with any statement or decision of the Prophet ﷺ, but even to feel any discomfort in the heart is contrary to faith. This verse is a point of reflection for the deniers of hadith.

65. (O Muhammad ﷺ!) By your Lord, they will not truly believe until they make you the judge in all their disputes, then find in themselves no discomfort regarding what you have decided, and submit to it fully [97] and wholeheartedly.

[97] This is the continuation of the previous verses in which an independent law has been given, which is not only for the hypocrite of the case mentioned earlier but for the entire Ummah and until the Day of Judgment. And that is: any Muslim who is not willing to wholeheartedly accept your command, order, or decision and submit to it, cannot be considered a Muslim at all. And all your statements, commands, and decisions have been mentioned in the books of Hadith. Now, whoever gives preference to the statement of any other person, scholar, spiritual leader, or Imam over them, is also included in this ruling. This verse is also our guide and criterion for resolving all disputes and differences of the Ummah. From this verse, it is also concluded that making analogies (qiyas) in the presence of the Book and Sunnah is forbidden. The Messenger of Allah ﷺ himself expressed this subject in these words: "No person can be a believer until he makes his desires subservient to that which I have brought." [شرح السنۃ بحوالہ مشکوٰۃ، کتاب الاعتصام بالکتاب والسنۃ فصل ثانی] And especially, the reason for the revelation (Shan-e-Nuzul) of this verse is mentioned in the books of Hadith as follows:

The Only Solution to End Disputes: The Answer: Following the Messenger of Allah ﷺ

Sayyiduna Urwah bin Zubair ؓ narrates that Zubair ؓ (my father) and an Ansari had a dispute over a water channel in Harrah. The Prophet ﷺ said to Zubair ؓ, "Water your trees first, then let the water flow to your neighbor's garden." Upon hearing this, the Ansari said, "Of course, after all, Zubair is your aunt's son." At this, the color of his ﷺ face changed, and he ﷺ said to Zubair ؓ, "Zubair! Water your field, and do not let the water go until it reaches the embankments." That is, when the Ansari angered him ﷺ, then he ﷺ gave Zubair his full right, whereas in his first command, consideration was given to both parties. Zubair ؓ says that I think this verse was revealed regarding this very case. [بخاری، کتاب التفسیر و کتاب المساقاۃ، باب سکر الانہار۔۔ مسلم، کتاب الفضائل باب وجوب اتباعہ]