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 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.
65. (O Muhammad ﷺ!) By your Lord, they will not truly believe until they make you the judge in all their disputes, then find in themselves no discomfort regarding what you have decided, and submit to it fully [97] and wholeheartedly.
[97] This is the continuation of the previous verses in which an independent law has been given, which is not only for the hypocrite of the case mentioned earlier but for the entire Ummah and until the Day of Judgment. And that is: any Muslim who is not willing to wholeheartedly accept your command, order, or decision and submit to it, cannot be considered a Muslim at all. And all your statements, commands, and decisions have been mentioned in the books of Hadith. Now, whoever gives preference to the statement of any other person, scholar, spiritual leader, or Imam over them, is also included in this ruling. This verse is also our guide and criterion for resolving all disputes and differences of the Ummah. From this verse, it is also concluded that making analogies (qiyas) in the presence of the Book and Sunnah is forbidden. The Messenger of Allah ﷺ himself expressed this subject in these words: "No person can be a believer until he makes his desires subservient to that which I have brought." [شرح السنۃ بحوالہ مشکوٰۃ، کتاب الاعتصام بالکتاب والسنۃ فصل ثانی] And especially, the reason for the revelation (Shan-e-Nuzul) of this verse is mentioned in the books of Hadith as follows:
The Only Solution to End Disputes: The Answer: Following the Messenger of Allah ﷺ
Sayyiduna Urwah bin Zubair ؓ narrates that Zubair ؓ (my father) and an Ansari had a dispute over a water channel in Harrah. The Prophet ﷺ said to Zubair ؓ, "Water your trees first, then let the water flow to your neighbor's garden." Upon hearing this, the Ansari said, "Of course, after all, Zubair is your aunt's son." At this, the color of his ﷺ face changed, and he ﷺ said to Zubair ؓ, "Zubair! Water your field, and do not let the water go until it reaches the embankments." That is, when the Ansari angered him ﷺ, then he ﷺ gave Zubair his full right, whereas in his first command, consideration was given to both parties. Zubair ؓ says that I think this verse was revealed regarding this very case. [بخاری، کتاب التفسیر و کتاب المساقاۃ، باب سکر الانہار۔۔ مسلم، کتاب الفضائل باب وجوب اتباعہ]
[97] This is the continuation of the previous verses in which an independent law has been given, which is not only for the hypocrite of the case mentioned earlier but for the entire Ummah and until the Day of Judgment. And that is: any Muslim who is not willing to wholeheartedly accept your command, order, or decision and submit to it, cannot be considered a Muslim at all. And all your statements, commands, and decisions have been mentioned in the books of Hadith. Now, whoever gives preference to the statement of any other person, scholar, spiritual leader, or Imam over them, is also included in this ruling. This verse is also our guide and criterion for resolving all disputes and differences of the Ummah. From this verse, it is also concluded that making analogies (qiyas) in the presence of the Book and Sunnah is forbidden. The Messenger of Allah ﷺ himself expressed this subject in these words: "No person can be a believer until he makes his desires subservient to that which I have brought." [شرح السنۃ بحوالہ مشکوٰۃ، کتاب الاعتصام بالکتاب والسنۃ فصل ثانی] And especially, the reason for the revelation (Shan-e-Nuzul) of this verse is mentioned in the books of Hadith as follows:
The Only Solution to End Disputes: The Answer: Following the Messenger of Allah ﷺ
Sayyiduna Urwah bin Zubair ؓ narrates that Zubair ؓ (my father) and an Ansari had a dispute over a water channel in Harrah. The Prophet ﷺ said to Zubair ؓ, "Water your trees first, then let the water flow to your neighbor's garden." Upon hearing this, the Ansari said, "Of course, after all, Zubair is your aunt's son." At this, the color of his ﷺ face changed, and he ﷺ said to Zubair ؓ, "Zubair! Water your field, and do not let the water go until it reaches the embankments." That is, when the Ansari angered him ﷺ, then he ﷺ gave Zubair his full right, whereas in his first command, consideration was given to both parties. Zubair ؓ says that I think this verse was revealed regarding this very case. [بخاری، کتاب التفسیر و کتاب المساقاۃ، باب سکر الانہار۔۔ مسلم، کتاب الفضائل باب وجوب اتباعہ]
