Surah Nisa ayat 107 Tafsir Quran 4:107

﴿وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا﴾
[ النساء: 107]

4:107 And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver.

And do not dispute on behalf of those who betray themselves through acts of disobedience for the evil consequences of their betrayal shall fall on them; surely God loves not one who is treacherous frequently betraying and sinful that is to say He will punish him.

Nor should you plead on behalf of those who deceive their own minds, their views and their hopes and assert what is false and lead others into error; Allah detests the one who deceitfully violates faith and betrays trust, whose name has become a byword of perfidy and crime

The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّآ أَنزَلْنَا إِلَيْكَ الْكِتَـبَ بِالْحَقِّ ( Surely, We have sent down to you the Book in truth ) meaning, it truly came from Allah and its narrations and commandments are true.
Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَآ أَرَاكَ اللَّهُ ( that you might judge between men by that which Allah has shown you, ) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying,
«أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا»
( Verily, I am only human and I judge based on what I hear.
Some of you might be more eloquent in presenting his case than others, so that I judge in his favor.
If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire.
So let one take it or leave it. ) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence.
The Messenger of Allah ﷺ said,
«إِنَّكُمْ تَخْتَصِمُونَ إِلَيَ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَة»
( You bring your disputes to me, but I am only human.
Some of you might be more persuasive in their arguments than others.
I only judge between you according to what I hear.
Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection. ) The two men cried and each one of them said, `I forfeit my right to my brother.' The Messenger of Allah ﷺ said,
«أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَه»
( Since you said that, then go and divide the inheritance, and try to be just in your division.
Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share ).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ ( They may hide (their crimes ) from men, but they cannot hide ( them ) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them.
Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts.
This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لاَ يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطاً ( for He is with them (by His knowledge ), when they plot by night in words that He does not approve.
And Allah ever encompasses what they do) threatening and warning them.
Allah then said, هَـأَنْتُمْ هَـؤُلاءِ جَـدَلْتُمْ عَنْهُمْ فِى الْحَيَوةِ الدُّنْيَا ( Lo! You are those who have argued for them in the life of this world, ) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them.
However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden Who will be his advocate on that Day Verily, none will support them that Day.
Hence, Allah's statement, أَمْ مَّن يَكُونُ عَلَيْهِمْ وَكِيلاً ( or who will then be their defender )

(4:107) Do not plead for those who are dishonest to themselves; *141 Allah does not love him who betrays trust and persists in sin.

And do not argue on behalf of meaning

*141).
Whoever commits a breach of trust with others in fact commits a breach of trust with his own self first.
For the powers of his head and heart have been placed at his disposal as a trust, and by misusing them he is forcing those powers to support him in acts which involve a breach of trust.
In doing so the person concerned suppresses his conscience, which God has placed as a sentinel over his moral conduct, with the result that it is rendered incapable of preventing him from acts of wrong and iniquity.
It is only after a man has already carried out this cruel suppression of conscience within himself that he is able to commit acts of sin and iniquity outwardly.

 

The Necessity of Referring to What Allah has Revealed for Judgement Allah says to His Messenger, Muhammad ﷺ, إِنَّآ أَنزَلْنَا إِلَيْكَ الْكِتَـبَ بِالْحَقِّ ( Surely, We have sent down to you the Book in truth ) meaning, it truly came from Allah and its narrations and commandments are true.
Allah then said, لِتَحْكُمَ بَيْنَ النَّاسِ بِمَآ أَرَاكَ اللَّهُ ( that you might judge between men by that which Allah has shown you, ) In the Two Sahihs, it is recorded that Zaynab bint Umm Salamah said that Umm Salamah said that the Messenger of Allah ﷺ heard the noise of disputing people close to the door of his room, and he went out to them saying, «أَلَا إِنَّمَا أَنَا بَشَرٌ، وَإِنَّمَا أَقْضِي بِنَحْوٍ مِمَّا أَسْمَعُ، وَلَعَلَّ أَحَدَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجَّتِهِ مِنْ بَعْضٍ فَأَقْضِيَ لَهُ، فَمَنْ قَضَيْتُ لَهُ بِحَقِّ مُسْلِمٍ، فَإِنَّمَا هِيَ قِطْعَةٌ مِنْ نَارٍ، فَلْيَحْمِلْهَا أَوْ لِيَذَرْهَا» ( Verily, I am only human and I judge based on what I hear.
Some of you might be more eloquent in presenting his case than others, so that I judge in his favor.
If I judge in one's favor concerning the right of another Muslim, then it is a piece of the Fire.
So let one take it or leave it. ) Imam Ahmad recorded that Umm Salamah said, "Two men from the Ansar came to the Messenger of Allah ﷺ with a dispute regarding some old inheritance, but they did not have evidence.
The Messenger of Allah ﷺ said, «إِنَّكُمْ تَخْتَصِمُونَ إِلَيَ، وَإِنَّمَا أَنَا بَشَرٌ، وَلَعَلَّ بَعْضَكُمْ أَلْحَنُ بِحُجَّتِهِ مِنْ بَعْضٍ، وَإِنَّما أَقْضِي بَيْنَكُمْ عَلى نَحْوٍ مِمَّا أَسْمَعُ، فَمَنْ قَضَيْتُ لَهُ مِنْ حَقِّ أَخِيهِ شَيْئًا فَلَا يَأْخُذْهُ، فَإِنَّمَا أَقْطَعُ لَهُ قِطْعَةً مِنَ النَّارِ، يَأْتِي بِهَا إِسْطَامًا فِي عُنُقِهِ يَوْمَ الْقِيَامَة» ( You bring your disputes to me, but I am only human.
Some of you might be more persuasive in their arguments than others.
I only judge between you according to what I hear.
Therefore, whomever I judge in his favor and give him a part of his brother's right, let him not take it, for it is a part of the Fire that I am giving him and it will be tied around his neck on the Day of Resurrection. ) The two men cried and each one of them said, `I forfeit my right to my brother.' The Messenger of Allah ﷺ said, «أَمَا إِذْ قُلْتُمَا فَاذْهَبَا فَاْقَتَسِمَا، ثُمَّ تَوَخَّيَا الْحَقَّ ثُمَّ اسْتَهِمَا، ثُم لِيُحْلِلْ كُلُّ وَاحِدٍ مِنْكُمَا صَاحِبَه» ( Since you said that, then go and divide the inheritance, and try to be just in your division.
Then draw lots, and each one of you should forgive his brother thereafter (regardless of who got the best share ).)" Allah's statement, يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ ( They may hide (their crimes ) from men, but they cannot hide ( them ) from Allah;) chastises the hypocrites because they hide their evil works from the people so that they will not criticize them.
Yet, the hypocrites disclose this evil with Allah, Who has perfect watch over their secrets and knows what is in their hearts.
This is why Allah said, وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لاَ يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطاً ( for He is with them (by His knowledge ), when they plot by night in words that He does not approve.
And Allah ever encompasses what they do) threatening and warning them.
Allah then said, هَـأَنْتُمْ هَـؤُلاءِ جَـدَلْتُمْ عَنْهُمْ فِى الْحَيَوةِ الدُّنْيَا ( Lo! You are those who have argued for them in the life of this world, ) meaning, suppose these people gain the verdict from the rulers in their favor in this life, since the rulers judge according to what is apparent to them.
However, what will their condition be on the Day of Resurrection before Allah, Who knows the secret and what is even more hidden Who will be his advocate on that Day Verily, none will support them that Day.
Hence, Allah's statement, أَمْ مَّن يَكُونُ عَلَيْهِمْ وَكِيلاً ( or who will then be their defender )

( And plead not on behalf of (people ) who deceive themselves) by stealing. ( Lo! Allah loveth not one who is treacherous ) through stealing ( and sinful ) by lying in his oath and falsely accusing an innocent person.

And argue not on behalf of those who deceive themselves. Verily, Allah does not like anyone who is a betrayer of his trust, and indulges in crime.

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