سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 135
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا ﴿135﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
O you who believe! Stand out firmly for justice, as witnesses to Allâh, even though it be against yourselves, or your parents, or your kin, be he rich or poor, Allâh is a Better Protector to both (than you). So follow not the lusts (of your hearts), lest you avoid justice; and if you distort your witness or refuse to give it, verily, Allâh is Ever Well-Acquainted with what you do.
Word by Word — Arabic, Transliteration & Meaning
۞ يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
كُونُوا۟
kūnū
Be
قَوَّٰمِينَ
qawwāmīna
custodians
بِٱلْقِسْطِ
bil-qis'ṭi
of justice
شُهَدَآءَ
shuhadāa
(as) witnesses
لِلَّهِ
lillahi
to Allah
وَلَوْ
walaw
even if
عَلَىٰٓ
ʿalā
(it is) against
أَنفُسِكُمْ
anfusikum
yourselves
أَوِ
awi
or
ٱلْوَٰلِدَيْنِ
l-wālidayni
the parents
وَٱلْأَقْرَبِينَ ۚ
wal-aqrabīna
and the relatives
إِن
in
if
يَكُنْ
yakun
he be
غَنِيًّا
ghaniyyan
rich
أَوْ
aw
or
فَقِيرًۭا
faqīran
poor
فَٱللَّهُ
fal-lahu
for Allah
أَوْلَىٰ
awlā
(is) nearer
بِهِمَا ۖ
bihimā
to both of them
فَلَا
falā
So (do) not
تَتَّبِعُوا۟
tattabiʿū
follow
ٱلْهَوَىٰٓ
l-hawā
the desire
أَن
an
lest
تَعْدِلُوا۟ ۚ
taʿdilū
you deviate
وَإِن
wa-in
And if
تَلْوُۥٓا۟
talwū
you distort
أَوْ
aw
or
تُعْرِضُوا۟
tuʿ'riḍū
refrain
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
كَانَ
kāna
is
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
خَبِيرًۭا
khabīran
All-Aware
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.
135. 1 In this, Allah Almighty is emphasizing to the believers to establish justice and fairness and to bear witness according to the truth, even if, as a result, they or their parents and relatives have to suffer loss. This is because the truth is sovereign over all and takes precedence over all.
135. 2 That is, no concession should be made because of a wealthy person, nor should the poverty of a poor person prevent you from speaking the truth; rather, Allah is closer and more important to both of them than you are.
135. 3 That is, personal desires, prejudice, or hatred should not prevent you from acting justly. As stated elsewhere (وَلَا يَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰٓي اَلَّا تَعْدِلُوْا) 5:8 "Let not the enmity of a people incite you to act unjustly."
135. 4 "Talwaw" is derived from "Liyy," which refers to distortion and deliberately telling lies. The meaning is distortion and alteration in testimony, and by "turning away" is meant hiding or abandoning testimony. Both of these actions are also prohibited. In this verse, the emphasis is on justice and fairness, and the command is given to observe the requirements necessary for it. For example: always act justly, do not deviate from it, let not the blame of any critic or any other motive become an obstacle in it, rather, assist and support each other in establishing it. Only Allah's pleasure should be your objective, because in this case you will avoid distortion, alteration, and concealment, and your decision will fully meet the standard of justice. If the impact of justice and fairness falls upon you, your parents, or other close relatives, even then do not care, and give priority to the demands of justice over your own or their consideration. Do not give any concession to a wealthy person because of his wealth, and do not fear the poverty of a poor person, because only He knows what is best for both of them. In judgment, personal desires, prejudice, and enmity should not interfere. Rather, ignore them and act with impartial justice. In any society where such justice is observed, there will be peace and tranquility, and Allah's mercy and blessings will descend. The noble Companions رضوان اللہ تعالیٰ علیہم understood this point very well. For example, regarding Abdullah bin Rawahah ؓ, it is mentioned that the Messenger of Allah ﷺ sent him to the Jews of Khaybar to estimate the fruits and crops there. The Jews offered him a bribe so that he would be lenient. He replied, "By Allah, I have come as a representative of the One who is dearest to me in this world, and you are the most disliked to me. But neither the love of my beloved nor my enmity towards you can incite me to act unjustly in your matter." Upon hearing this, they said, "It is because of this justice that the system of the heavens and the earth is established." (Tafsir Ibn Kathir)
135. 2 That is, no concession should be made because of a wealthy person, nor should the poverty of a poor person prevent you from speaking the truth; rather, Allah is closer and more important to both of them than you are.
135. 3 That is, personal desires, prejudice, or hatred should not prevent you from acting justly. As stated elsewhere (وَلَا يَجْرِمَنَّكُمْ شَنَاٰنُ قَوْمٍ عَلٰٓي اَلَّا تَعْدِلُوْا) 5:8 "Let not the enmity of a people incite you to act unjustly."
135. 4 "Talwaw" is derived from "Liyy," which refers to distortion and deliberately telling lies. The meaning is distortion and alteration in testimony, and by "turning away" is meant hiding or abandoning testimony. Both of these actions are also prohibited. In this verse, the emphasis is on justice and fairness, and the command is given to observe the requirements necessary for it. For example: always act justly, do not deviate from it, let not the blame of any critic or any other motive become an obstacle in it, rather, assist and support each other in establishing it. Only Allah's pleasure should be your objective, because in this case you will avoid distortion, alteration, and concealment, and your decision will fully meet the standard of justice. If the impact of justice and fairness falls upon you, your parents, or other close relatives, even then do not care, and give priority to the demands of justice over your own or their consideration. Do not give any concession to a wealthy person because of his wealth, and do not fear the poverty of a poor person, because only He knows what is best for both of them. In judgment, personal desires, prejudice, and enmity should not interfere. Rather, ignore them and act with impartial justice. In any society where such justice is observed, there will be peace and tranquility, and Allah's mercy and blessings will descend. The noble Companions رضوان اللہ تعالیٰ علیہم understood this point very well. For example, regarding Abdullah bin Rawahah ؓ, it is mentioned that the Messenger of Allah ﷺ sent him to the Jews of Khaybar to estimate the fruits and crops there. The Jews offered him a bribe so that he would be lenient. He replied, "By Allah, I have come as a representative of the One who is dearest to me in this world, and you are the most disliked to me. But neither the love of my beloved nor my enmity towards you can incite me to act unjustly in your matter." Upon hearing this, they said, "It is because of this justice that the system of the heavens and the earth is established." (Tafsir Ibn Kathir)
