سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 65
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًا ﴿65﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.
Word by Word — Arabic, Transliteration & Meaning
فَلَا
falā
But no
وَرَبِّكَ
warabbika
by your Lord
لَا
lā
not
يُؤْمِنُونَ
yu'minūna
will they believe
حَتَّىٰ
ḥattā
until
يُحَكِّمُوكَ
yuḥakkimūka
they make you judge
فِيمَا
fīmā
about what
شَجَرَ
shajara
arises
بَيْنَهُمْ
baynahum
between them
ثُمَّ
thumma
then
لَا
lā
not
يَجِدُوا۟
yajidū
they find
فِىٓ
fī
in
أَنفُسِهِمْ
anfusihim
themselves
حَرَجًۭا
ḥarajan
any discomfort
مِّمَّا
mimmā
about what
قَضَيْتَ
qaḍayta
you (have) decided
وَيُسَلِّمُوا۟
wayusallimū
and submit
تَسْلِيمًۭا
taslīman
(in full) submission
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 65) ➊ { فَلَا وَ رَبِّكَ لَا يُؤْمِنُوْنَ …:} In the context of the revelation of this verse, an incident is mentioned involving a Muslim and a Jew who, after seeking judgment from the Messenger of Allah (peace be upon him), went to Umar (may Allah be pleased with him) for a decision, upon which Umar (may Allah be pleased with him) beheaded the Muslim. However, this incident is not authentic in terms of its chain of narration, as Hafiz Ibn Kathir (may Allah have mercy on him) has also clarified. The Messenger of Allah (peace be upon him), despite the insistence of the Companions, neither killed nor permitted the killing of hypocrites for their major acts of insolence, and he would explain the reason that people would say that Muhammad (peace be upon him) kills his own companions. [ مسلم، الزکوٰۃ، باب ذکر الخوارج : ۱۰۶۳ ]
➋ Abdullah bin Zubair (may Allah be pleased with them both) narrates that Zubair (may Allah be pleased with him) and an Ansari had a dispute over the water channels of Harrah. Zubair (may Allah be pleased with him) owned the land on the upper side, from where the water would come. The Messenger of Allah (peace be upon him) recommended that Zubair (may Allah be pleased with him) show leniency for the Ansari and said: "Water your garden and then leave it for your neighbor." Upon this, the Ansari said: "This is because Zubair (may Allah be pleased with him) is your cousin." He meant that you have favored him due to this relationship. This caused the Prophet (peace be upon him) distress, and he said: "Zubair! Water your garden until the water reaches the embankments, then leave it for him." At first, he had recommended leniency for the Ansari, but when the Ansari angered him, he gave a ruling instead of a recommendation and gave Zubair (may Allah be pleased with him) his full right. Zubair (may Allah be pleased with him) says that he thinks this verse: «{ فَلَا وَ رَبِّكَ لَا يُؤْمِنُوْنَ }» was revealed regarding this. [ مسلم،الفضائل، باب وجوب اتباعہ صلی اللہ علیہ وسلم : ۲۳۵۷۔ بخاری : ۴۵۸۵ ]
➌ { حَتّٰى يُحَكِّمُوْكَ فِيْمَا … :} In this verse, Allah Almighty has sworn and stated three conditions for being a believer. The first is that the decision of any dispute should not be taken to anyone other than the Messenger of Allah (peace be upon him). (See: Nur: 51; Ahzab: 36) The second is that no discomfort should be felt in the heart regarding the decision of the Messenger of Allah (peace be upon him), and the third is that the decision should be accepted and acted upon with a clear declaration. Now, after the passing of the Prophet (peace be upon him), decisions will be sought from the Qur'an and Sunnah. This fully exposes the reality of the faith of the deniers of hadith. This verse is not only a point of reflection for the deniers of hadith but also for those people who, when any verse or hadith comes against their imam or spiritual leader, not only feel discomfort in their hearts but openly refuse to accept it, saying, "Did our imam not know about this verse or hadith?" Or they exert all their efforts to interpret it away or declare it abrogated. The reality is that, according to the clear words of the verse, even the slightest discomfort or dislike in the heart against the decision of the Prophet (peace be upon him) is contrary to faith.
➋ Abdullah bin Zubair (may Allah be pleased with them both) narrates that Zubair (may Allah be pleased with him) and an Ansari had a dispute over the water channels of Harrah. Zubair (may Allah be pleased with him) owned the land on the upper side, from where the water would come. The Messenger of Allah (peace be upon him) recommended that Zubair (may Allah be pleased with him) show leniency for the Ansari and said: "Water your garden and then leave it for your neighbor." Upon this, the Ansari said: "This is because Zubair (may Allah be pleased with him) is your cousin." He meant that you have favored him due to this relationship. This caused the Prophet (peace be upon him) distress, and he said: "Zubair! Water your garden until the water reaches the embankments, then leave it for him." At first, he had recommended leniency for the Ansari, but when the Ansari angered him, he gave a ruling instead of a recommendation and gave Zubair (may Allah be pleased with him) his full right. Zubair (may Allah be pleased with him) says that he thinks this verse: «{ فَلَا وَ رَبِّكَ لَا يُؤْمِنُوْنَ }» was revealed regarding this. [ مسلم،الفضائل، باب وجوب اتباعہ صلی اللہ علیہ وسلم : ۲۳۵۷۔ بخاری : ۴۵۸۵ ]
➌ { حَتّٰى يُحَكِّمُوْكَ فِيْمَا … :} In this verse, Allah Almighty has sworn and stated three conditions for being a believer. The first is that the decision of any dispute should not be taken to anyone other than the Messenger of Allah (peace be upon him). (See: Nur: 51; Ahzab: 36) The second is that no discomfort should be felt in the heart regarding the decision of the Messenger of Allah (peace be upon him), and the third is that the decision should be accepted and acted upon with a clear declaration. Now, after the passing of the Prophet (peace be upon him), decisions will be sought from the Qur'an and Sunnah. This fully exposes the reality of the faith of the deniers of hadith. This verse is not only a point of reflection for the deniers of hadith but also for those people who, when any verse or hadith comes against their imam or spiritual leader, not only feel discomfort in their hearts but openly refuse to accept it, saying, "Did our imam not know about this verse or hadith?" Or they exert all their efforts to interpret it away or declare it abrogated. The reality is that, according to the clear words of the verse, even the slightest discomfort or dislike in the heart against the decision of the Prophet (peace be upon him) is contrary to faith.
