سُوْرَةُ النِّسَآءِ

Surah An-Nisaa (4) — Ayah 90

The Women · Medinan · Juz 5 · Page 92

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إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَـٰتِلُوكُمْ أَوْ يُقَـٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَـٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَـٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا ﴿90﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

Except those who join a group, between you and whom there is a treaty (of peace), or those who approach you with their breasts restraining from fighting you as well as fighting their own people. Had Allâh willed, indeed He would have given them power over you, and they would have fought you. So if they withdraw from you, and fight not against you, and offer you peace, then Allâh has opened no way for you against them.

Word by Word — Arabic, Transliteration & Meaning

إِلَّا illā Except
ٱلَّذِينَ alladhīna those who
يَصِلُونَ yaṣilūna join
إِلَىٰ ilā [to]
قَوْمٍۭ qawmin a group
بَيْنَكُمْ baynakum between you
وَبَيْنَهُم wabaynahum and between them
مِّيثَـٰقٌ mīthāqun (is) a treaty
أَوْ aw or
جَآءُوكُمْ jāūkum those who come to you
حَصِرَتْ ḥaṣirat restraining
صُدُورُهُمْ ṣudūruhum their hearts
أَن an that
يُقَـٰتِلُوكُمْ yuqātilūkum they fight you
أَوْ aw or
يُقَـٰتِلُوا۟ yuqātilū they fight
قَوْمَهُمْ ۚ qawmahum their people
وَلَوْ walaw And if
شَآءَ shāa (had) willed
ٱللَّهُ l-lahu Allah
لَسَلَّطَهُمْ lasallaṭahum surely He (would have) given them power
عَلَيْكُمْ ʿalaykum over you
فَلَقَـٰتَلُوكُمْ ۚ falaqātalūkum and surely they (would have) fought you
فَإِنِ fa-ini So if
ٱعْتَزَلُوكُمْ iʿ'tazalūkum they withdraw from you
فَلَمْ falam and (do) not
يُقَـٰتِلُوكُمْ yuqātilūkum fight against you
وَأَلْقَوْا۟ wa-alqaw and offer
إِلَيْكُمُ ilaykumu to you
ٱلسَّلَمَ l-salama [the] peace
فَمَا famā then not
جَعَلَ jaʿala (has) made
ٱللَّهُ l-lahu Allah
لَكُمْ lakum for you
عَلَيْهِمْ ʿalayhim against them
سَبِيلًۭا sabīlan a way

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 90) { اِلَّا الَّذِيْنَ يَصِلُوْنَ اِلٰى قَوْمٍۭ … :} Regarding the hypocrites, from the ruling mentioned above, Allah Almighty has made two types of people exceptions in this verse and has stated that neither should you imprison them nor fight (battle) with them. One type is those hypocrites who go and seek refuge with or become allies of a people with whom the Muslims have a treaty of peace and security, so they will be under the same ruling as them, otherwise the treaty will be broken and war will break out. The second type is those people who, due to their peaceful nature, neither want to fight the Muslims nor, by joining the Muslims, want to fight their own people.

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

90. 1 That is, those who are being given the command to fight. Two types of people are exempted from this. First, those who have a connection and relationship with a people—that is, they are individuals of a people or under the protection of a people with whom you have a treaty. Second, those who come to you in such a state that their hearts are constrained from joining their people to fight you, or joining you to fight their people—that is, they do not wish to fight in your support nor in your opposition.

90. 2 That is, this is Allah’s favor that He separated them from fighting, otherwise, if Allah had put in their hearts the thought of fighting in support of their people, then surely they too would have fought you. Therefore, if these people truly remain aloof from war, then you too should not take any action against them.

90. 3 If they remain aloof, do not fight, and extend a message of peace towards you, all have the same meaning. Three phrases have been used for emphasis and clarification, so that Muslims may be careful concerning them, because those who have already separated themselves from war and fighting, and this separation is also in the interest of the Muslims, that is why Allah has mentioned it as a favor. Therefore, as long as they remain in the aforementioned state, do not fight them! An example of this is also the group that was related to Banu Hashim; on the day of Badr, they came to the battlefield with the polytheists of Makkah, but they did not like to fight the Muslims along with them, such as Hazrat Abbas (may Allah be pleased with him), the uncle of the Messenger ﷺ, etc., who had not yet become Muslim, and so they were outwardly in the camp of the disbelievers. That is why the Prophet ﷺ forbade the killing of Hazrat Abbas (may Allah be pleased with him) and was content with only taking him as a prisoner. "Silm" here means "musalamah," that is, peace.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

90. However, those hypocrites are exempted [124] who join a people with whom you have a treaty, or those who come to you with their hearts unwilling to fight you or their own people. Had Allah willed, He could have given them power over you, and they would have fought you. [125] So if they withdraw from you, do not fight you, and offer you peace, then Allah has not granted you any way against them.

[124]
With Whom Fighting is Not Permissible:

However, two types of people are exempted from this command of killing. First, those who go to a people with whom you have a treaty that they will not fight the Muslims for a certain period, then they should not be pursued (as was the case with the treaty of Hudaybiyyah with the disbelievers of Makkah). Or such hypocrites are also exempted who in reality want to remain neutral. They neither want to fight you along with their people, nor do they want to fight their people along with you. Even if they have come along with their people, but they feel discomfort in their hearts about fighting against the Muslims, as in the Battle of Badr, Sayyiduna Abbas ؓ and several people from Banu Hashim came with the polytheists, but at the time of battle, they remained apart.

[125] That is, if such people were not disheartened from fighting the Muslims and had supported the disbelievers, thereby increasing their strength, then it is possible that these very people would have prevailed over you. Therefore, those hypocrites or other people who are peace-loving, avoid fighting, do not obstruct your way, or are inclined towards reconciliation, then you should not harm such people.
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