سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 115
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا ﴿115﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination!
Word by Word — Arabic, Transliteration & Meaning
وَمَن
waman
And whoever
يُشَاقِقِ
yushāqiqi
opposes
ٱلرَّسُولَ
l-rasūla
the Messenger
مِنۢ
min
from
بَعْدِ
baʿdi
after
مَا
mā
what
تَبَيَّنَ
tabayyana
(has) become clear
لَهُ
lahu
to him
ٱلْهُدَىٰ
l-hudā
(of) the guidance
وَيَتَّبِعْ
wayattabiʿ
and he follows
غَيْرَ
ghayra
other than
سَبِيلِ
sabīli
(the) way
ٱلْمُؤْمِنِينَ
l-mu'minīna
(of) the believers
نُوَلِّهِۦ
nuwallihi
We will turn him
مَا
mā
(to) what
تَوَلَّىٰ
tawallā
he (has) turned
وَنُصْلِهِۦ
wanuṣ'lihi
and We will burn him
جَهَنَّمَ ۖ
jahannama
(in) Hell
وَسَآءَتْ
wasāat
and evil it is
مَصِيرًا
maṣīran
(as) a destination
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
115. But whoever opposes the Messenger after guidance has become clear to him [153], and follows a path other than that of the believers [153.1], We will turn him to what he has turned to, and We will cast him into Hell—what an evil destination!
[153]
The Various Forms of Opposition to the Messenger of Allah ﷺ:
In terms of the context of the subject, this verse is addressed to the same hypocrite who had committed theft. When the Messenger of Allah ﷺ, based on divine revelation, decided the aforementioned case in favor of the innocent Jew, that hypocrite was deeply distressed. He left Madinah and went to the enemies of Islam and the Messenger of Allah ﷺ in Makkah, and openly began to oppose. However, in terms of the ruling, this address is for all people, including Muslims, and this ruling is valid until the Day of Judgment. That is, whoever abandons the way of life of the Messenger of Allah ﷺ and the noble Companions ؓ and adopts another way, he will go astray, and the more he opposes, the deeper he will fall into misguidance. This mental and practical opposition will ultimately lead him to Hell. Now, there are many forms of this opposition or misguidance. For example, adopting polytheistic beliefs and actions, abandoning the Sunnah and falling into innovations, not considering the Sunnah of the Messenger as a proof, accepting a new prophet, or including such innovative beliefs in his religion that did not exist in that era, etc. In short, there are countless types of opposition and misguidance, therefore a Muslim must be extremely cautious in this matter.
[153۔ 1]
The Consensus of the Companions is Proof:
From this sentence, it is understood that the consensus of the Ummah or the Companions ؓ agreeing on an issue is, among the Shari'ah evidences, a matter that is considered proof, and one who opposes this consensus or does not accept it is sinful. However, two things should be kept in mind in this regard. First, that there is no dispute about the consensus of the Companions ؓ being proof, but the validity of the consensus of later generations is itself a disputed issue, and the preferred opinion is that the consensus of later generations is not proof for the Ummah. Second, that the consensus of the Companions ؓ can be established, because their era was limited and their area was also limited. But in later periods, it is very difficult to establish the consensus of the Ummah, as the Ummah has spread to the farthest corners of the world and scholars are present everywhere. Regarding the issues after the era of the Companions, in most of those cases where it is claimed that there is consensus of the Ummah, in reality, it cannot be established.
[153]
The Various Forms of Opposition to the Messenger of Allah ﷺ:
In terms of the context of the subject, this verse is addressed to the same hypocrite who had committed theft. When the Messenger of Allah ﷺ, based on divine revelation, decided the aforementioned case in favor of the innocent Jew, that hypocrite was deeply distressed. He left Madinah and went to the enemies of Islam and the Messenger of Allah ﷺ in Makkah, and openly began to oppose. However, in terms of the ruling, this address is for all people, including Muslims, and this ruling is valid until the Day of Judgment. That is, whoever abandons the way of life of the Messenger of Allah ﷺ and the noble Companions ؓ and adopts another way, he will go astray, and the more he opposes, the deeper he will fall into misguidance. This mental and practical opposition will ultimately lead him to Hell. Now, there are many forms of this opposition or misguidance. For example, adopting polytheistic beliefs and actions, abandoning the Sunnah and falling into innovations, not considering the Sunnah of the Messenger as a proof, accepting a new prophet, or including such innovative beliefs in his religion that did not exist in that era, etc. In short, there are countless types of opposition and misguidance, therefore a Muslim must be extremely cautious in this matter.
[153۔ 1]
The Consensus of the Companions is Proof:
From this sentence, it is understood that the consensus of the Ummah or the Companions ؓ agreeing on an issue is, among the Shari'ah evidences, a matter that is considered proof, and one who opposes this consensus or does not accept it is sinful. However, two things should be kept in mind in this regard. First, that there is no dispute about the consensus of the Companions ؓ being proof, but the validity of the consensus of later generations is itself a disputed issue, and the preferred opinion is that the consensus of later generations is not proof for the Ummah. Second, that the consensus of the Companions ؓ can be established, because their era was limited and their area was also limited. But in later periods, it is very difficult to establish the consensus of the Ummah, as the Ummah has spread to the farthest corners of the world and scholars are present everywhere. Regarding the issues after the era of the Companions, in most of those cases where it is claimed that there is consensus of the Ummah, in reality, it cannot be established.
