سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 58
۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَـٰنَـٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًا ﴿58﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Verily! Allâh commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allâh) gives you! Truly, Allâh is Ever All-Hearer, All-Seer.
Word by Word — Arabic, Transliteration & Meaning
۞ إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
يَأْمُرُكُمْ
yamurukum
orders you
أَن
an
to
تُؤَدُّوا۟
tu-addū
render
ٱلْأَمَـٰنَـٰتِ
l-amānāti
the trusts
إِلَىٰٓ
ilā
to
أَهْلِهَا
ahlihā
their owners
وَإِذَا
wa-idhā
and when
حَكَمْتُم
ḥakamtum
you judge
بَيْنَ
bayna
between
ٱلنَّاسِ
l-nāsi
the people
أَن
an
to
تَحْكُمُوا۟
taḥkumū
judge
بِٱلْعَدْلِ ۚ
bil-ʿadli
with justice
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
نِعِمَّا
niʿimmā
excellently
يَعِظُكُم
yaʿiẓukum
advises you
بِهِۦٓ ۗ
bihi
with it
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
كَانَ
kāna
is
سَمِيعًۢا
samīʿan
All-Hearing
بَصِيرًۭا
baṣīran
All-Seeing
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.
58. (O Muslims!) Allah commands you to return trusts to those who are entitled to them [89]. And when you judge between people, judge with justice [90]. Surely, Allah gives you excellent advice, and He is All-Hearing, All-Seeing.
[89] This sentence can have many meanings. For example, one is that whoever has entrusted something to you, return that trust to the same person. Do not hand over Zaid’s trust to Bakr. The second meaning of trust is responsible positions, i.e., the responsible positions of government should be given only to those who are worthy of them. Do not hand them over to unworthy, dishonest, corrupt, and bribery-prone people. In this sense, this is a collective address to the Muslims, because the rule of wicked people destroys the moral state of the entire nation. The third meaning of trust is rights, i.e., fulfill all the rights that are upon you, whether they are the rights of Allah or of people. This is the first foundation of the stability of any government, and it is the neglect of these rights that leads to corruption. [90] The second foundation of the stability of government is justice and fairness; therefore, enmity with any nation should not affect your justice and fairness. Just as the Jews, out of mere enmity towards Islam, told the polytheists that, in terms of religion, they were better than the Muslims. Whereas the difference between the pure character of the Muslims and the conduct of the polytheists was so clear that even the enemies could see it, and the Jews themselves were fully aware of this reality. To judge with justice and to speak justly is a very high-level act, as is made clear by the following hadith:
1. The Prophet ﷺ said, “Those who act justly will be with Allah, on pulpits of light at the right hand of the Most Merciful, Exalted and Glorious, and both His hands are right. Those who are just in their rulings, with their families, and among their subjects.” [مسلم، كتاب الامارة، باب فضيلة الامير العادل]
2. Sayyiduna Abu Hurairah ؓ says that the Messenger of Allah ﷺ said that on the Day of Resurrection, Allah Almighty will give shade to seven types of people in His shade, and that will be a day when there will be no other shade. At the top of the list, he mentioned the just ruler, i.e., the ruler who acts with justice. Second, the young person who worships Allah with enthusiasm in his youth. Third, the person whose heart remains attached to the mosque. Fourth, two people who love each other for the sake of Allah, gather for His sake, and are separated by death. Fifth, the person whom a wealthy and beautiful woman invites to commit adultery, but he says, “I fear Allah.” Sixth, the person who gives charity so secretly that his left hand does not know what his right hand has given. Seventh, the person who remembers Allah in solitude and his eyes overflow with tears.
[بخاری، کتاب الاذان، باب من جلس فی المسجد ینتظر الصلوۃ]
[89] This sentence can have many meanings. For example, one is that whoever has entrusted something to you, return that trust to the same person. Do not hand over Zaid’s trust to Bakr. The second meaning of trust is responsible positions, i.e., the responsible positions of government should be given only to those who are worthy of them. Do not hand them over to unworthy, dishonest, corrupt, and bribery-prone people. In this sense, this is a collective address to the Muslims, because the rule of wicked people destroys the moral state of the entire nation. The third meaning of trust is rights, i.e., fulfill all the rights that are upon you, whether they are the rights of Allah or of people. This is the first foundation of the stability of any government, and it is the neglect of these rights that leads to corruption. [90] The second foundation of the stability of government is justice and fairness; therefore, enmity with any nation should not affect your justice and fairness. Just as the Jews, out of mere enmity towards Islam, told the polytheists that, in terms of religion, they were better than the Muslims. Whereas the difference between the pure character of the Muslims and the conduct of the polytheists was so clear that even the enemies could see it, and the Jews themselves were fully aware of this reality. To judge with justice and to speak justly is a very high-level act, as is made clear by the following hadith:
1. The Prophet ﷺ said, “Those who act justly will be with Allah, on pulpits of light at the right hand of the Most Merciful, Exalted and Glorious, and both His hands are right. Those who are just in their rulings, with their families, and among their subjects.” [مسلم، كتاب الامارة، باب فضيلة الامير العادل]
2. Sayyiduna Abu Hurairah ؓ says that the Messenger of Allah ﷺ said that on the Day of Resurrection, Allah Almighty will give shade to seven types of people in His shade, and that will be a day when there will be no other shade. At the top of the list, he mentioned the just ruler, i.e., the ruler who acts with justice. Second, the young person who worships Allah with enthusiasm in his youth. Third, the person whose heart remains attached to the mosque. Fourth, two people who love each other for the sake of Allah, gather for His sake, and are separated by death. Fifth, the person whom a wealthy and beautiful woman invites to commit adultery, but he says, “I fear Allah.” Sixth, the person who gives charity so secretly that his left hand does not know what his right hand has given. Seventh, the person who remembers Allah in solitude and his eyes overflow with tears.
[بخاری، کتاب الاذان، باب من جلس فی المسجد ینتظر الصلوۃ]
