Tafsir of Surah An-Nisa' - Verse 85

Allah Commands His Messenger to Perform Jihad

Allah commands His servant and Messenger, Muhammad ﷺ, to himself fight in Jihad and not to be concerned about those who do not join Jihad. Hence Allah's statement,

لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ

(you are not tasked (held responsible except for yourself,) Ibn Abi Hatim recorded that Abu Ishaq said, "I asked Al-Bara bin `Azib about a man who meets a hundred enemies and still fights them, would he be one of those referred to in Allah's statement,

وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

(And do not throw yourselves into destruction (by not spending your wealth in the cause of Allah)) He said, `Allah said to His Prophet,

فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ

(Then fight in the cause of Allah, you are not tasked (held responsible) except for yourself, and incite the believers (to fight along with you))." Imam Ahmad recorded Sulayman bin Dawud saying that Abu Bakr bin `Ayyash said that Abu Ishaq said, "I asked Al-Bara', `If a man attacks the lines of the idolators, would he be throwing himself to destruction' He said, `No because Allah has sent His Messenger and commanded him,

فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ

(Then fight in the cause of Allah, you are not tasked (held responsible) except for yourself,) That Ayah is about spending in Allah's cause."

Inciting the Believers to Fight

Allah said,

وَحَرِّضِ الْمُؤْمِنِينَ

(and incite the believers) to fight, by encouraging them and strengthening their resolve in this regard. For instance, the Prophet said to the believers at the battle of Badr, while organizing their lines,

«قُومُوا إِلى جَنَّةٍ عَرْضُهَا السَّموَاتُ وَالْأَرْض»

(Stand up and march forth to a Paradise, as wide as the heavens and Earth.) There are many Hadiths that encourage Jihad. Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«مَنْ آمَنَ بِاللهِ وَرَسُولِهِ، وَأَقَامَ الصَّلَاةَ، وَآتَى الزَّكَاةَ، وَصَامَ رَمَضَانَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّـةَ، هَاجَرَ فِي سَبِيلِ اللهِ أَوْ جَلَسَ فِي أَرْضِهِ الَّتِي وُلِدَ فِيهَا»

(Whoever believes in Allah and His Messenger, offers prayer, pays the Zakah and fasts the month of Ramadan, will rightfully be granted Paradise by Allah, no matter whether he migrates in Allah's cause or remains in the land where he is born.) The people said, `O Allah's Messenger! Shall we acquaint the people with this good news' He said,

«إِنَّ فِي الْجَنَّـةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلِ اللهِ، بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْسَ، فَإِنَّهُ وَسَطُ الْجَنَّةِ، وَأَعْلَى الْجَنَّةِ، وَفَوْقَهُ عَرْشُ الرَّحْمنِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّة»

(Paradise has one hundred grades which Allah has reserved for the Mujahidin who fight in His cause, the distance between each two grades is like the distance between the heaven and the Earth. So, when you ask Allah, ask for Al-Firdaws, which is the best and highest part of Paradise, above it is the Throne of the Most Beneficent (Allah) and from it originate the rivers of Paradise.) There are various narrations for this Hadith from `Ubadah, Mu`adh, and Abu Ad-Darda'. Abu Sa`id Al-Khudri narrated that the Messenger of Allah ﷺ said,

«يَا أَبَا سَعِيدٍ مَنْ رَضِيَ بِاللهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍصلى الله عليه وسلّم نَبِيًّا، وَجَبَتْ لَهُ الْجَنَّـة»

(O Abu Sa`id! Whoever accepts Allah as his Lord, Islam as his religion and Muhammad as the Prophet, then he would rightfully acquire Paradise.) Abu Sa`id liked these words and said, "O Allah's Messenger! Repeat them for me." The Prophet repeated his words, then said,

«وَأُخْرَى يَرْفَعُ اللهُ الْعَبْدَبِهَا مِائَةَ دَرَجَةٍ فِي الْجَنَّـةِ، مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْض»

(And (there is) another deed for which Allah raises the servant a hundred grades in Paradise, between each two grades is the distance between heaven and Earth.) Abu Sa`id said, "What is it, O Allah's Messenger " He said,

«الْجِهَادُ فِي سَبِيلِ الله»

(Jihad in Allah's cause.) This Hadith was collected by Muslim. Allah's statement,

عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ

(it may be that Allah will restrain the evil might of the disbelievers. ) means, by your encouraging them to fight, their resolve will be strengthened to meet the enemy in battle, to defend Islam and its people and to endure and be patient against the enemy. Allah's statement,

وَاللَّهُ أَشَدُّ بَأْساً وَأَشَدُّ تَنكِيلاً

(And Allah is Stronger in might and Stronger in punishing.) means, He is able over them in this life and the Hereafter, just as He said in another Ayah,

ذَلِكَ وَلَوْ يَشَآءُ اللَّهُ لاَنْتَصَرَ مِنْهُمْ وَلَـكِن لِّيَبْلُوَ بَعْضَكُمْ بِبَعْضٍ

(But if it had been Allah's will, He Himself could certainly have punished them (without you). But (He lets you fight) in order to test some of you with others) (47:4).

Interceding for a Good or an Evil Cause

Allah said,

مَّن يَشْفَعْ شَفَـعَةً حَسَنَةً يَكُنْ لَّهُ نَصِيبٌ مِّنْهَا

(Whosoever intercedes for a good cause, will have the reward thereof;) meaning, whoever intercedes in a matter that produces good results, will acquire a share in that good.

وَمَن يَشْفَعْ شَفَـعَةً سَيِّئَةً يَكُنْ لَّهُ كِفْلٌ مَّنْهَا

(And whosoever intercedes for an evil cause, will have a share in its burden.) meaning, he will carry a burden due to what resulted from his intercession and intention. For instance, it is recorded in the Sahih that the Prophet said,

«اشْفَعُوا تُؤْجَرُوا، وَيَقْضِي اللهُ عَلى لِسَانِ نَبِيِّهِ مَا شَاء»

(Intercede and you will gain a reward of it. Yet, Allah shall decide whatever He wills by the words of His Prophet.) Mujahid bin Jabr said, "This Ayah was revealed about the intercession of people on behalf of each other." Allah then said,

وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ مُّقِيتاً

(And Allah is Ever Muqit over everything.) Ibn `Abbas, `Ata', `Atiyah, Qatadah and Matar Al-Warraq said that,

مُّقِيتاً

(Muqit) means, "Watcher." Mujahid said that Muqit means, `Witness', and in another narration, `Able to do.'

Returning the Salam, With a Better Salam

Allah said,

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ

(When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.) meaning, if the Muslim greets you with the Salam, then return the greeting with a better Salam, or at least equal to the Salam that was given. Therefore, the better Salam is recommended, while returning it equally is an obligation. Imam Ahmad recorded that Abu Raja' Al-`Utaridi said that `Imran bin Husayn said that a man came to the Messenger of Allah ﷺ and said, "As-Salamu `Alaykum". The Prophet returned the greeting, and after the man sat down he said, "Ten." Another man came and said, "As-Salamu `Alaykum wa Rahmatullah, O Allah's Messenger." The Prophet returned the greeting, and after the man sat down he said, "Twenty." Then another man came and said, "As-Salamu `Alaykum wa Rahmatullah wa Barakatuh." The Prophet returned the greeting, and after the man sat down he said, "Thirty." This is the narration recorded by Abu Dawud. At-Tirmidhi, An-Nasa'i and Al-Bazzar also recorded it. At-Tirmidhi said, "Hasan Gharib". There are several other Hadiths on this subject from Abu Sa`id, `Ali, and Sahl bin Hanif. When the Muslim is greeted with the full form of Salam, he is obliged to return the greeting equally. As for Ahl Adh-Dhimmah the Salam should not be initiated nor should the greeting be added to when returning their greeting. Rather, as recorded in the Two Sahihs their greeting is returned to them equally. Ibn `Umar narrated that the Messenger of Allah ﷺ said,

«إِذَا سَلَّمَ عَلَيْكُمُ الْيَهُودُ، فَإِنَّمَا يَقُولُ أَحَدُهُمْ: السَّامُ عَلَيْكَ، فَقُلْ: وَعَلَيْك»

(When the Jews greet you, one of them would say, `As-Samu `Alayka (death be unto you).' Therefore, say, `Wa `Alayka (and the same to you).') In his Sahih, Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«لَا تَبْدَأُوا الْيَهُودَ وَالنَّصَارَى بِالسَّلَامِ، وَإِذَا لَقِيتُمُوهُمْ فِي طَرِيقٍ فَاضْطَرُّوهُمْ إِلى أَضْيَقِه»

(Do not initiate greeting the Jews and Christians with the Salam, and when you pass by them on a road, force them to its narrowest path.) Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

«وَالَّذِي نَفْسِي بِيَدِهِ، لَا تَدْخُلُوا الْجَنَّـةَ حَتَّى تُؤْمِنُوا، وَلَا تُؤْمِنُوا حَتَّى تَحَابُّوا، أَفَلَا أَدُلُّكُمْ عَلَى أَمْرٍ إِذَا فَعَلْتُمُوهُ تَحَابَبْتُمْ؟ أَفْشُوا السَّلَامَ بَيْنَكُم»

(By He in Whose Hand is my soul! You will not enter Paradise until you believe, and you will not believe until you love each other. Should I direct you to an action that would direct you to love each other Spread the Salam among yourselves.) Allah said,

اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ

(Allah! none has the right to be worshipped but He) informing that He is singled out as the sole God of all creation. Allah then said,

لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَـمَةِ لاَ رَيْبَ فِيهِ

(Surely, He will gather you together on the Day of Resurrection about which there is no doubt.) swearing that He will gather the earlier and latter generations in one area, rewarding or punishing each person according to his or her actions. Allah said,

وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثاً

(And who is truer in statement than Allah) meaning, no one utters more truthful statements than Allah, in His promise, warning, stories of the past and information of what is to come; there is no deity worthy of worship nor Lord except Him.

Commentary

The Reality of Recommendation and its rules and kinds

Verse 85 beginning with مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً points out to the act of شَفَاعَۃ 'shafah' (recommendation) under two heads, the good and the bad, a division which helps clarify its nature. The added message here is that no recommendation is universally good or bad. What has to be realized is that one who makes a good recommendation shall have a share in the reward it brings and whoever makes a bad recommendation shall have a share in the punishment it brings. It will be noted that the word: نَصِيبٌ 'nasibun' (share) has been used with 'shafa` atan hasanatan' (good recommendation) while the word: كِفْلٌ 'kiflun' (share) has been used with شَفَاعَةً حَسَنَةً 'shafatan sayyiatan' (bad recommendation). Lexically, both words carry the some meaning, that is, a share of something. But, in common usage, 'nasib' refers to a good share while the word 'kifl' is, more than often, used to identify a bad share, although there are occasions when 'kif l' is also used for a good share as well, like " کِفلَین مِن رَّحمَتِہ " (two shares from His mercy) in the Holy Qur'an.

The literal meaning of 'shafa` ah' is to meet, to join; or, cause to meet or join. This is why the word 'shaf' means an even number, a pair or couple in Arabic, the antonym of which is referred to as 'witr' or odd. So, speaking literally, 'shafa` ah' means the coupling of one's strength with that of a weak seeker of justice and thus making it stronger in appeal. Or, in other words, joining in with some helpless solitary person and thus giving him the strength of a pair.

From here we find out that for recommendation to be fair and permissible the condition is that the claim of the person being recommended be true and permissible. Then, in the second place, it may be that a person cannot carry his claim all by himself to those in authority because of his weakness or lack of resource, something which you may do for him. Thus, we can clearly see that making a recommendation for what is not true and rightful, or forcibly influencing others to accept it, is included under bad recommendation. Consequently, we also know that pressure or authority exerted through the channels of one's connections and influence is also not permissible because it is an act of injustice. Therefore, this too will be counted as 'bad recommendation'.

To sum up the meaning of the verse, it can be said that one who makes a recommendation following the permissible way for someone's permissible claim or job, will have a share in its reward. Similarly, one who makes a recommendation for something impermissible or uses an impermissible method to do so, will have a share in its punishment.

Having a share means that, should the person to whom the recommendation has been made do the needful for the one oppressed or deprived, the person making the recommendation will be rewarded very much like the official who has listened to the recommendation and removed the injustice or deprivation cited therein. Similarly, one who makes a recommendation for something impermissible will obviously become a sinner - we already know that the reward or punishment of the maker of a recommendation does not depend on his recommendation becoming effective and fruitful; he will get his share in any case.

The Holy Prophet ﷺ has said: اَلدَّالُ عَلَی الخیر کَفَاعِلِہِ that is, a person who brings someone around to do a good deed gets a reward similar to that received by the doer of the good deed. In another hadith from Sayyidna Abu Hurairah ؓ عنہ appearing in Ibn Majah, the Holy Prophet ﷺ ، UI has been reported to have said:

مَن اعان علی قتل مؤمن بشطر کلمۃ اللہ لقی اللہ مکتوب بین عینیہ ، اَیٔس من رحمۃ اللہ

Whoever helps in the killing of a Muslim even by part of a word will face Allah with a sign written (on his forehead) in between his eyes: (This man is) "deprived from the mercy of Allah) ".

From here we find out that prompting someone to do a good deed is a good deed in its own right and carries an identical reward for having done it and, by the same token, prompting someone to do an evil deed or to indulge in an act of sin is also a sin of equal gravity.

Towards the end of verse 85, it was said: وَكَانَ اللَّـهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا ﴿85﴾ which has been translated as: And Allah is powerful over everything'. Lexically, the word, مُّقِيت is 'muqit' means powerful as well as the observer and the dispenser of sustenance. All these three meanings can be deduced from this statement. In the first sense, the meaning would be that Allah is powerful over everything. For Him the rewarding and punishing of the one who makes a recommendation and the one who executes it is not difficult. Taken in the second sense, the meaning would be that Allah is ever-present observing everything. He knows best who is making a recommendation with what intention, such as, is it being done sincerely to help out some brother-in-faith just for the sake of Allah and His pleasure, or the purpose is to make him a target of self-interest and get some advantage out of him as a bribe. Taken in the third sense, the meaning would be that Allah Almighty is Himself responsible for the dispensation of sustenance; whatever He has written for someone has got to reach him. A recommendation by someone is not going to leave Him, choiceless. In fact, He will bestow on whomsoever He wills as much of sustenance as He wills. However, the maker of a good recommendation gets a reward for free because he has extended a helping hand to the helpless.

The Holy Prophet ﷺ has said:

کَانَ اللہ فی عون عبدہ ما دام فی عون اخیہ

Allah keeps helping His servant as long as he keeps helping his brother.

It is on this basis that the Holy Prophet ﷺ has said as reported in a hadith of Sahih al-Bukhari:

اشفعوا فلتوجروا و یقضی اللہ علی لسان نبیّہ ماشاءَ

Recommend and be rewarded and then be pleased with whatever Allah decides through His prophet.

While this hadith declares recommendation as a source of Divine reward, it also defines the limit of such recommendation. If a weak person cannot carry his problem onward to a higher authority, or is incapable of explaining correctly what he needs, then, you do it for him. Further from that what happens is none of your business. The recommendation may be accepted or it may be rejected. at a person needs to be done may be done, or it may remain undone. These are possibilities and you should not interfere in the process of decision-making in any manner whatsoever. Should the final outcome turn out to be against the recommendation made, you should never end up being displeased or disgusted. The last sentence of the hadith quoted above: یقضی اللہ علی لسان نبیّہ ماشاءَ means just this. Also, due to this reason, the words of the Holy Qur'an carry a hint in this direction, that is, the reward or punishment on the making of a recommendation does not depend on a successful recommendation. Such reward or punishment relates to the initial act of making a recommendation in the absolute sense. If you make a good recommendation, you become deserving of a reward and if you make a bad recommendation, you become liable to punishment - the approval or rejection of your recommendation does not matter.

The commentators of Tafsir al-Bahr al-Muhit and Bayan al-Qur'an and several others take the word مِنھَا 'minha in verse 85 as indicative of cause and see a hint in this direction. Al-Tafsir a1-Mazhari reports from the great exegete Mujahid that one who makes a recommendation will get a reward for having made it, even though the recommendation may not have been accepted. Then, this approach is not specially related to the Holy Prophet ﷺ in person. Any recommendation made to any other human being should be bound by this principle - make the recommendation and be done with it. Moving any further to compel the addressee of the recommendation to accept it is not right and fair. This is illustrated by an incident in the blessed life of the Holy Prophet ﷺ . He made a recommendation to Sayyidah Barirah; a bondwoman freed by Sayyidah ` A'ishah ؓ that her husband Mughith from whom she had dissolved her marriage was really disturbed emotionally because he loved her, so she may think of remarrying him. Sayyidah Barirah ؓ said: 'Ya Rasulallah, if this is your command, I am all for it; but, if this is a recommendation, then, I just do not feel like accepting it at all.' The Holy Prophet ﷺ said: 'Yes, this is a recommendation and not a command.' Sayyidah Barirah may Allah be pleased with her, knew that the Holy Prophet ﷺ will not feel bad about what is against the set rule. Therefore, in all frankness, she said: 'Then I do not accept this recommendation.' He took it very gracefully and let her stay the way she was.

This was the whole reality behind the act of recommendation, something which brought merit and reward under the legal code of Islam. But, in our day, people have so mutilated the whole thing that no 'shafa` ah' or recommendation remains what it was intended to be. What we witness now is a pushy exercise of cashing on the basis of connections, acquaintance and VIP influence for which relentless pressure is exerted. This is why people become angry when their recommendation is not accepted. Some would even stoop down to open hostility, although pressurizing a person to a limit where he is compelled to do something against his conscience and good discretion is included under compulsion and coercion and is a grave sin. This is just like someone forcibly usurping the claim, right or property belonging to the other person. Wasn't that person free and independent as established by the law of Islam? Here comes someone who deprives him of his freedom of action by pressing him to do something against his free will and conscience. This would be like stealing from someone and giving it to a destitute in order to fulfill his need.

Receiving Payment against a Recommendation is Bribe and is Absolutely Forbidden

A recommendation against which anything is taken in return becomes a bribe. The hadith declares it to be an ill-gotten property which is haram (forbidden). This includes all kinds of bribe whether money-oriented or job-related, for instance, harnessing someone to do a personal chore in return for having done something for him.

According to Tafsir al-Kashshaf, a good recommendation is that which aims at fulfilling the right of a Muslim, or to bring some permissible benefit to him, or to shield him from harm or loss. Furthermore, this act of recommendation should not be for any worldly expediency. It should be aimed at helping a weak person exclusively for seeking the pleasure of Allah. Then no bribe, financial or physical, should be taken against this recommendation and that this recommendation should also not be about things not permissible. In addition to all that, the purpose of this recommendation should not be to seek pardon for a proven crime the punishment for which stands fixed in the Holy Qur'an.

It appears in Tafsir Al-Bahr Al-Muhit and al-Mazhari that praying to Allah that the need of some Muslim be fulfilled is also included under 'good recommendation', the reward for which reaches the maker of the prayer as well. According to a hadith, when someone prays for the good of his brother-in-faith, the angel says: و لک بمثل which means - may Allah fulfill your need as well.'

One form that religiosity takes is the public observance of certain outward rites and, without making any changes in one’s life, regarding oneself as a religious person. Such a ‘religion’ is resented by no one; no one feels any need to oppose it. Another form of religion is that which calls for sacrifice; one that entails one’s lifestyle being disturbed. Whenever this latter kind of religiousness is invoked, people become divided. One group which opposes this is made up of those who have established their leadership in the religious field by observing certain rites which do not call for any sacrifice of their worldly interests. They follow the maxim that speaking in defence of truth amounts to damaging one’s worldly interests, whereas either remaining silent or opposing the truth brings great worldly benefits. They therefore oppose the religion of sacrifice, as it would bring them down from their established positions. There is quite another group, however, which consists of those who have a live conscience and who judge matters by rising above considerations of gain and expediency. They do not hesitate to accept a reality proved by argument. True Muslims are directed not to let their social relationships be affected and constrained due to such differences and not to adopt a discourteous attitude towards others. A Muslim’s attitude is expected to be free from reactionary impulses. He knows that it is for God to judge and requite as He wishes.