سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 63
أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًا ﴿63﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
They (hypocrites) are those of whom Allâh knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allâh, worship Him, obey Him, and be afraid of Him) to reach their innerselves.
Word by Word — Arabic, Transliteration & Meaning
أُو۟لَـٰٓئِكَ
ulāika
Those
ٱلَّذِينَ
alladhīna
(are) the ones who
يَعْلَمُ
yaʿlamu
knows
ٱللَّهُ
l-lahu
Allah
مَا
mā
what
فِى
fī
(is) in
قُلُوبِهِمْ
qulūbihim
their hearts
فَأَعْرِضْ
fa-aʿriḍ
so turn away
عَنْهُمْ
ʿanhum
from them
وَعِظْهُمْ
waʿiẓ'hum
and admonish them
وَقُل
waqul
and say
لَّهُمْ
lahum
to them
فِىٓ
fī
concerning
أَنفُسِهِمْ
anfusihim
their souls
قَوْلًۢا
qawlan
a word
بَلِيغًۭا
balīghan
penetrating
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.
«وَمَآ اَرْسَلْنَا مِنْ رَّسُوْلٍ ۔۔»: The encouragement to obey the Messenger has been given again. That is, the Messengers of Allah come into the world so that in all matters, they are obeyed according to the command of Allah. The meaning of ﴿باذن اللہ﴾ has also been interpreted as Allah’s granting of success and assistance, which is also correct. It is understood from this that every Messenger is obligatory to obey.
«وَلَوْ اَنَّھُمْ اِذْ ظَّلَمُوْٓا»: After wronging oneself, coming to the Messenger of Allah (peace be upon him) and having him seek forgiveness for you was specific to his lifetime. After his passing, it is not proven from any companion that he came to the blessed grave and requested the Prophet (peace be upon him) to make supplication. Hafiz Ibn Kathir (may Allah be pleased with him) has narrated here an account of a Bedouin who came to the grave of the Messenger of Allah (peace be upon him), recited this verse, recited some poetry, and said, “I seek forgiveness from Allah and make you an intercessor.” Upon this, a person sitting by the blessed grave said, “In a dream, the Prophet (peace be upon him) told me: ‘This Bedouin has been forgiven.’” But this is just an account that has been mentioned in connection with the verse; it is neither an explanation of the verse nor a hadith. It is written in [لصارم المنکی ص: ٢٣٨] that the chain of this account is extremely weak. And apart from the dream of a Prophet, no one’s dream is a proof in religion. The verse proves that during the blessed life of the Prophet (peace be upon him), one could have him supplicate for forgiveness, but after his passing, according to this verse, going to the grave and requesting intercession and supplication in any way is not correct.
«جَاۗءُوْكَ فَاسْتَغْفَرُوا اللّٰهَ وَاسْتَغْفَرَ لَھُمُ الرَّسُوْلُ»: In order to obtain Allah’s forgiveness, repentance and seeking forgiveness before Allah is necessary and sufficient. However, what is mentioned here, that “O Prophet! If they had come to you and sought forgiveness from Allah, and you had also sought forgiveness for them,” is because they had, by turning to others for judgment, acted in a manner inappropriate to your status. Therefore, to make amends for this, they were instructed to come to the Prophet (peace be upon him).
«وَلَوْ اَنَّھُمْ اِذْ ظَّلَمُوْٓا»: After wronging oneself, coming to the Messenger of Allah (peace be upon him) and having him seek forgiveness for you was specific to his lifetime. After his passing, it is not proven from any companion that he came to the blessed grave and requested the Prophet (peace be upon him) to make supplication. Hafiz Ibn Kathir (may Allah be pleased with him) has narrated here an account of a Bedouin who came to the grave of the Messenger of Allah (peace be upon him), recited this verse, recited some poetry, and said, “I seek forgiveness from Allah and make you an intercessor.” Upon this, a person sitting by the blessed grave said, “In a dream, the Prophet (peace be upon him) told me: ‘This Bedouin has been forgiven.’” But this is just an account that has been mentioned in connection with the verse; it is neither an explanation of the verse nor a hadith. It is written in [لصارم المنکی ص: ٢٣٨] that the chain of this account is extremely weak. And apart from the dream of a Prophet, no one’s dream is a proof in religion. The verse proves that during the blessed life of the Prophet (peace be upon him), one could have him supplicate for forgiveness, but after his passing, according to this verse, going to the grave and requesting intercession and supplication in any way is not correct.
«جَاۗءُوْكَ فَاسْتَغْفَرُوا اللّٰهَ وَاسْتَغْفَرَ لَھُمُ الرَّسُوْلُ»: In order to obtain Allah’s forgiveness, repentance and seeking forgiveness before Allah is necessary and sufficient. However, what is mentioned here, that “O Prophet! If they had come to you and sought forgiveness from Allah, and you had also sought forgiveness for them,” is because they had, by turning to others for judgment, acted in a manner inappropriate to your status. Therefore, to make amends for this, they were instructed to come to the Prophet (peace be upon him).
