Surah An-Nisa • Ayah 62

Referring to Other than the Qur'an and Sunnah for Judgment is Characteristic of Non-MuslimsAllah chastises those who claim to believe in what Allah has sent down to His Messenger and to the earlier Prophets, yet they refer to other than the Book of Allah and the Sunnah of His Messenger for judgment in various disputes. It was reported that the reason behind revealing this Ayah was that a man from the Ansar and a Jew had a dispute, and the Jew said, "Let us refer to Muhammad to judge between us." However, the Muslim man said, "Let us refer to Ka`b bin Al-Ashraf (a Jew) to judge between us." It was also reported that the Ayah was revealed about some hypocrites who pretended to be Muslims, yet they sought to refer to the judgment of Jahiliyyah. Other reasons were also reported behind the revelation of the Ayah. However, the Ayah has a general meaning, as it chastises all those who refrain from referring to the Qur'an and Sunnah for judgment and prefer the judgment of whatever they chose of falsehood, which befits the description of Taghut here. This is why Allah said,يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّـغُوتِ(and they wish to go for judgment to the Taghut) until the end of the Ayah. Allah's statement,يَصُدُّونَ عَنكَ صُدُوداً(turn away from you with aversion) means, they turn away from you in arrogance, just as Allah described the polytheists,وَإِذَا قِيلَ لَهُمُ اتَّبِعُواْ مَآ أَنزَلَ اللَّهُ قَالُواْ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا(When it is said to them: "Follow what Allah has sent down." They say: "Nay! We shall follow what we found our fathers following.") This is different from the conduct of the faithful believers, whom Allah describes as,إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُواْ إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَن يَقُولُواْ سَمِعْنَا وَأَطَعْنَا(The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey.")Chastising the HypocritesChastising the hypocrites, Allah said,فَكَيْفَ إِذَآ أَصَـبَتْهُمْ مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ(How then, when a catastrophe befalls them because of what their hands have sent forth,) meaning, how about it if they feel compelled to join you because of disasters that they suffer due to their sins, then they will be in need of you.ثُمَّ جَآءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَآ إِلاَّ إِحْسَاناً وَتَوْفِيقاً(They come to you swearing by Allah, "We meant no more than goodwill and conciliation!") apologizing and swearing that they only sought goodwill and reconciliation when they referred to other than the Prophet for judgment, not that they believe in such alternative judgment, as they claim. Allah describes these people to us further in His statement,فَتَرَى الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يُسَـرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى(And you see those in whose hearts there is a disease (of hypocrisy), they hurry to their friendship, saying: "We fear"), until,فَيُصْبِحُواْ عَلَى مَآ أَسَرُّواْ فِى أَنفُسِهِمْ نَـدِمِينَ(Then they will become regretful for what they have been keeping as a secret in themselves). At-Tabarani recorded that Ibn `Abbas said, "Abu Barzah Al-Aslami used to be a soothsayer who judged between the Jews in their disputes. When some Muslims came to him to judge between them, Allah sent down,أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُواْ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ(Have you not seen those (hyprocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you), until,إِنْ أَرَدْنَآ إِلاَّ إِحْسَاناً وَتَوْفِيقاً("We meant no more than goodwill and conciliation!") Allah then said,أُولَـئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِى قُلُوبِهِمْ(They (hypocrites) are those of whom Allah knows what is in their hearts;) These people are hypocrites, and Allah knows what is in their hearts and will punish them accordingly, for nothing escapes Allah's watch. Consequently, O Muhammad! Let Allah be sufficient for you in this regard, because He has perfect knowledge of their apparent and hidden affairs. This is why Allah said,فَأَعْرِضْ عَنْهُمْ(so turn aside from them (do not punish them)) meaning, do not punish them because of what is in their hearts.وَعِظْهُمْ(but admonish them) means, advise them against the hypocrisy and evil that reside in their hearts,وَقُل لَّهُمْ فِى أَنفُسِهِمْ قَوْلاً بَلِيغاً(and speak to them an effective word to reach their inner selves) advise them, between you and them, using effective words that might benefit them.

بابپھر منافقوں کی مذمت میں بیان ہو رہا ہے کہ ان کے گناہوں کے باعث جب تکلیفیں پہنچتی ہیں اور تیری ضرورت محسوس ہوتی ہے تو دوڑے بھاگے آتے ہیں اور تمہیں خوش کرنے کے لیے عذر معذرت کرنے بیٹھ جاتے ہیں اور قسمیں کھا کر اپنی نیکی اور صلاحیت کا یقین دلانا چاہتے ہیں اور کہتے ہیں کہ آپ کے سوا دوسروں کی طرف ان مقدمات کے لے جانے سے ہمارا مقصود صرف یہی تھا کہ ذرا دوسروں کا دل رکھا جائے آپس کا میل جول نبھ جائے ورنہ دل سے کچھ ہم ان کی اچھائی کے معتقد نہیں۔ جیسے اور آیت میں «‏فَتَرَى الَّذِيْنَ فِيْ قُلُوْبِهِمْ مَّرَضٌ يُّسَارِعُوْنَ فِيْهِمْ يَقُوْلُوْنَ نَخْشٰٓى اَنْ تُصِيْبَنَا دَاۗىِٕرَةٌ ۭفَعَسَى اللّٰهُ اَنْ يَّاْتِيَ بِالْفَتْحِ اَوْ اَمْرٍ مِّنْ عِنْدِهٖ فَيُصْبِحُوْا عَلٰي مَآ اَ سَرُّوْا فِيْٓ اَنْفُسِهِمْ نٰدِمِيْنَ» [5-المائدة:52] ‏ تک بیان ہوا ہے۔ یعنی تو دیکھے گا کہ بیمار دل یعنی منافق یہود و نصاریٰ کی باہم دوستی کی تمام تر کوششیں کرتے پھرتے ہیں اور کہتے ہیں کہ ہمیں ان سے اختلاف کی وجہ سے آفت میں پھنس جانے کا خطرہ ہے پس بہت ممکن ہے اللہ تعالیٰ فتح لائے یا اپنا کوئی حکم نازل فرمائیں اور یہ لوگ ان ارادوں پر پشیمان ہونے لگیں جو ان کے دلوں میں پوشیدہ ہیں ۔صفحہ نمبر1788سیدنا ابن عباس رضی اللہ عنہما فرماتے ہیں ابوبرزہ اسلمی ایک کاہن شخص تھا، یہود اپنے بعض فیصلے اس سے کراتے تھے ایک واقعہ میں مشرکین بھی اس کی طرف دوڑے اس میں یہ آیتیں «أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ» [4-النساء:60] ‏ سے «إِلَّا إِحْسَانًا وَتَوْفِيقًا» [4-النساء:62] ‏ تک نازل ہوئیں، اللہ تعالیٰ فرماتے ہیں کہ اس قسم کے لوگ یعنی منافقین کے دلوں میں جو کچھ ہے؟ اس کا علم اللہ تعالیٰ کو کامل ہے اس پر کوئی چھوٹی سے چھوٹی چیز بھی مخفی نہیں وہ ان کے ظاہر وباطن کا اسے علم ہے تو ان سے چشم پوشی کر ان کے باطنی ارادوں پر ڈانٹ ڈپٹ نہ کر ہاں انہیں نفاق اور دوسروں سے شر و فساد وابستہ رہنے سے باز رہنے کی نصیحت کر اور دل میں اترنے والی باتیں ان سے کہ بلکہ ان کے لیے دعا بھی کر۔صفحہ نمبر1789

آیت 62 فَکَیْفَ اِذَآ اَصَابَتْہُمْ مُّصِیْبَۃٌم بِمَا قَدَّمَتْ اَیْدِیْہِمْ وہ چیختے چلاتے آئے کہ عمر نے ہمارا آدمی مار ڈالا ‘ ہمیں اس کا قصاص دلایا جائے۔ثُمَّ جَآءُ وْکَ یَحْلِفُوْنَق باللّٰہِ اِنْ اَرَدْنَآ اِلَّآ اِحْسَانًا وَّتَوْفِیْقًا ہم تو عمر رض کے پاس محض اس لیے گئے تھے کہ کوئی مصالحت اور راضی نامہ ہوجائے۔

The third verse (62) exposes as false all interpretations advanced by those who bypassed decisions given under God-given laws only to turn to decisions which were contrary to it. Their plea, in gist, was that they did not bypass the Messenger of Allah for any reason of lack of belief in the truth of his station and mission and that they did not prefer the decision of others over his decisions as if it was the ultimate Truth. Rather, they claimed, there were expedient considerations which led them to taking this course of action. For instance, one such expedient consideration was that, a case going to the Messenger of Allah would have meant that the decision would have been strictly legal, true and just - devoid of any options of mutual patch-up and tolerance (of 'other' factors not necessarily just): Naturally, articulating deceptively, they said they took the case somewhere else so that something good shows up for both parties through a mutual conciliation.As evident, they came up with all these interpretations only when their secret was revealed and their wickedness and hypocrisy came out in the open and their man was killed at the hands of Sayyidna ` Umar ؓ .In short, it was a consequence of their evil deed which brought upon them the disgrace or disaster of an accomplice killed, following which they started making statements on oath with all sorts of excuses and interpretations. Allah Almighty, in this verse, makes it very clear that these people are liars in their oaths and interpretations and that everything they have done, they have done because of their disbelief and hypocrisy. Their pattern of behaviour is that, when called to come to the Book of Allah and to His Messenger, they would turn away, all averse - which is no hallmark of a true Muslim. But they, as the verse says, would become all alert once they get into trouble as a result of their own evil deeds - like when the exposure of their breach of trust or hypocrisy brings shame on them, or when it leads to the killing of their man - then, they come to the Messenger swearing by Allah that they meant nothing but good. That they took their case to somebody else was not because they did not believe in the Prophet, or that they doubted the veracity of his judgment, but that their aim was to promote good and. bring about harmony between the disputing parties.