سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 105
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًا ﴿105﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Surely, We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth that you might judge between men by that which Allâh has shown you (i.e. has taught you through Divine Revelation), so be not a pleader for the treacherous.
Word by Word — Arabic, Transliteration & Meaning
إِنَّآ
innā
Indeed
أَنزَلْنَآ
anzalnā
We (have) sent down
إِلَيْكَ
ilayka
to you
ٱلْكِتَـٰبَ
l-kitāba
the Book
بِٱلْحَقِّ
bil-ḥaqi
with the truth
لِتَحْكُمَ
litaḥkuma
so that you may judge
بَيْنَ
bayna
between
ٱلنَّاسِ
l-nāsi
the people
بِمَآ
bimā
with what
أَرَىٰكَ
arāka
has shown you
ٱللَّهُ ۚ
l-lahu
Allah
وَلَا
walā
And (do) not
تَكُن
takun
be
لِّلْخَآئِنِينَ
lil'khāinīna
for the deceitful
خَصِيمًۭا
khaṣīman
a pleader
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.
15. 1. In the context of the revelation of these verses (from 14 to 113), it has been stated that in the Ansar tribe of Banu Zufar, a person named Tu'mah or Bashir bin Abi Riq stole the armor of an Ansari. When this became known and he felt the danger of being exposed, he threw the armor into the house of a Jew and, along with some men from Banu Zufar, went to the service of the Prophet ﷺ. All of them said that the one who stole the armor was that particular Jew. The Jew appeared before the Prophet ﷺ and said that Banu Abi Riq had stolen the armor and thrown it into his house. Banu Zufar and Banu Abi Riq (Tu'mah, Bashir, etc.) were clever and kept trying to convince the Prophet ﷺ that the thief was the Jew and that the accusation against Tu'mah was false. The Prophet ﷺ was also influenced by their smooth talk and was about to acquit the Ansari from the accusation of theft and charge the Jew with the crime of theft, when Allah revealed this verse. From this, it is learned that the Prophet ﷺ, as a human being, could also fall into misunderstanding. The second thing that is learned is that he was not 'Alim al-Ghayb (knower of the unseen), otherwise the situation would have become clear to him ﷺ immediately. The third thing that is learned is that Allah protects His Messenger ﷺ, and if ever a situation arises where the truth remains hidden or is about to be diverted, then Allah immediately warns him and corrects him, as is required by the infallibility of the Prophets. This is the station of infallibility that is not granted to anyone except the Prophets.
15. 2. By this is meant those same Banu Abi Riq, who themselves committed the theft but, with their eloquence, were intent on convincing others that the Jew was the thief. In the next verse as well, their and their supporters' wrongful conduct is highlighted, and the Prophet ﷺ is being warned.
15. 2. By this is meant those same Banu Abi Riq, who themselves committed the theft but, with their eloquence, were intent on convincing others that the Jew was the thief. In the next verse as well, their and their supporters' wrongful conduct is highlighted, and the Prophet ﷺ is being warned.
