سُوْرَةُ النُّوْرِ
Surah An-Noor (24) — Ayah 50
أَفِى قُلُوبِهِم مَّرَضٌ أَمِ ٱرْتَابُوٓا۟ أَمْ يَخَافُونَ أَن يَحِيفَ ٱللَّهُ عَلَيْهِمْ وَرَسُولُهُۥ ۚ بَلْ أُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ ﴿50﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Is there a disease in their hearts? Or do they doubt or fear lest Allâh and His Messenger (صلى الله عليه وسلم) should wrong them in judgement. Nay, it is they themselves who are the Zâlimûn (polytheists, hypocrites and wrong-doers).
Word by Word — Arabic, Transliteration & Meaning
أَفِى
afī
Is (there) in
قُلُوبِهِم
qulūbihim
their hearts
مَّرَضٌ
maraḍun
a disease
أَمِ
ami
or
ٱرْتَابُوٓا۟
ir'tābū
do they doubt
أَمْ
am
or
يَخَافُونَ
yakhāfūna
they fear
أَن
an
that
يَحِيفَ
yaḥīfa
Allah will be unjust
ٱللَّهُ
l-lahu
Allah will be unjust
عَلَيْهِمْ
ʿalayhim
to them
وَرَسُولُهُۥ ۚ
warasūluhu
and His Messenger
بَلْ
bal
Nay
أُو۟لَـٰٓئِكَ
ulāika
those
هُمُ
humu
[they]
ٱلظَّـٰلِمُونَ
l-ẓālimūna
(are) the wrongdoers
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 50){ اَفِيْ قُلُوْبِهِمْ مَّرَضٌ اَمِ ارْتَابُوْۤا …: ’’حَافَ يَحِيْفُ حَيْفًا ‘‘} Committing injustice, that is, why do these people avoid bringing their cases for judgment to Allah and His Messenger (peace be upon him)? Is it because there is a disease of disbelief and hypocrisy in their hearts, or because they doubt the truthfulness of the Prophet, or because they fear that if they bring the case to you (peace be upon him), they will be wronged? It is clear that they neither doubt your (peace be upon him) Prophethood nor do they fear that you (peace be upon him) will make a wrong decision and oppress them (because this has never happened before nor will it happen). So, the only thing left is that there is a disease in their hearts; they themselves are the wrongdoers and guilty ones, meaning they want to suppress the right of the person to whom it is due. (Jami’ al-Bayan, Fath al-Qadeer)
Shah Abdul Qadir (may Allah have mercy on him) writes: “The disease in the heart is that they know Allah and the Messenger to be true, but greed does not let them follow what is right, just as a sick person wants to walk but his feet do not move.” (Mawdhih) From this, it is understood that it is obligatory to accept the summons of a judge who decides according to the Book and Sunnah, and to avoid it is to turn away from the decision of Allah and His Messenger. However, if the judge is unaware of the Book and Sunnah and has collected the opinions and ijtihad of some scholar or mujtahid and decides according to that, then it is not necessary to bring the case to him or accept his summons, because acting on that opinion was permissible for the mujtahid to whom that opinion is attributed, and that too only until the decision of the Book and Sunnah reached him. But for someone else to blindly follow it and decide people’s cases accordingly is not correct. (Shawkani)
Shah Abdul Qadir (may Allah have mercy on him) writes: “The disease in the heart is that they know Allah and the Messenger to be true, but greed does not let them follow what is right, just as a sick person wants to walk but his feet do not move.” (Mawdhih) From this, it is understood that it is obligatory to accept the summons of a judge who decides according to the Book and Sunnah, and to avoid it is to turn away from the decision of Allah and His Messenger. However, if the judge is unaware of the Book and Sunnah and has collected the opinions and ijtihad of some scholar or mujtahid and decides according to that, then it is not necessary to bring the case to him or accept his summons, because acting on that opinion was permissible for the mujtahid to whom that opinion is attributed, and that too only until the decision of the Book and Sunnah reached him. But for someone else to blindly follow it and decide people’s cases accordingly is not correct. (Shawkani)
