Surah Nisa ayat 64 Tafsir Quran 4:64

﴿وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا﴾
[ النساء: 64]

4:64 And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.

We never sent any Messenger but that he should be obeyed in what he commands and judges by the leave by the command of God and not that he should be disobeyed or opposed. If when they had wronged themselves by seeking the judgement of the false idol they had come to you repentant and asked forgiveness from God and the Messenger had asked forgiveness for them there is a shift from the second to the third person in this address in deference to his the Prophet’s s status; they would have found God Relenting to them Merciful to them.

Never did We send a Messenger but to be obeyed, Allah willing, and had they turned to Allah as soon as they had wronged themselves and betaken themselves to you to declare their invocation to Allah for forgiveness, and the Messenger -you Muhammad- had invoked Allah, on their behalf, for mercy and forgiveness, they would have found Allah Tawabun and Rahimun

The Necessity of Obeying the Messenger ﷺ Allah said, وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ ( We sent no Messenger, but to be obeyed ) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet.
Allah's statement, بِإِذُنِ اللَّهِ ( by Allah's leave ) means, "None shall obey, except by My leave," according to Mujahid.
This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience.
In another Ayah, Allah said, وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ( And Allah did indeed fulfill His promise to you when you were killing them (your enemy ) with His permission) meaning, by His command, decree, will and because He granted you superiority over them.
Allah's statement, وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ ( If they (hypocrites ), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger ﷺ, so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them.
If they do this, Allah will forgive them and award them His mercy and pardon.
This is why Allah said, لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً ( they would have found Allah All-Forgiving (One Who forgives and accepts repentance ), Most Merciful). One Does not Become a Believer Unless He Refers to the Messenger ﷺ for Judgment and Submits to his Decisions Allah said, فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ( But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, ) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger ﷺ for judgment in all matters.
Thereafter, whatever the Messenger ﷺ commands, is the plain truth that must be submitted to inwardly and outwardly.
Allah said, ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً ( and find in themselves no resistance against your decisions, and accept (them ) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly.
They submit to the Prophet's decision with total submission without any rejection, denial or dispute.
Al-Bukhari recorded that `Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation.
Allah's Messenger ﷺ said to Az-Zubayr,
«اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»
( O Zubayr! Irrigate (your garden ) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah's Messenger! Is it because he is your cousin' On that, the face of Allah's Messenger changed color ( because of anger ) and said,
«اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»
( Irrigate (your garden ), O Zubayr, and then withhold the water until it reaches the walls ( surrounding the palms ).
Then, release the water to your neighbor.) So, Allah's Messenger ﷺ gave Az-Zubayr his full right when the Ansari made him angry.
Before that, Allah's Messenger ﷺ had given a generous judgment, beneficial for Az-Zubayr and the Ansari.
Az-Zubayr said, `I think the following verse was revealed concerning that case, فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ( But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)"' Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , and he gave a judgment to the benefit of whoever among them had the right.
The person who lost the dispute said, "I do not agree." The other person asked him, "What do you want then" He said, "Let us go to Abu Bakr As-Siddiq." They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet with our dispute and he issued a decision in my favor." Abu Bakr said, "Then the decision is that which the Messenger of Allah ﷺ issued." The person who lost the dispute still rejected the decision and said, "Let us go to `Umar bin Al-Khattab." When they went to `Umar, the person who won the dispute said, "We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision." `Umar bin Al-Khattab asked the second man and he concurred.
`Umar went to his house and emerged from it holding aloft his sword.
He struck the head of the man who rejected the Prophet's decision with the sword and killed him.
Consequently, Allah revealed, فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ ( But no, by your Lord, they can have no faith ).

(4:64) (And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah. *94 If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate.

And We did not send any messenger meaning

*94).This is to impress upon us that Prophets are not sent so that people may pay lip-service to their Prophethood, and then obey whoever they wish.
The purpose of sending Prophets is that people should follow the laws of God as brought and expounded by them rather than laws devised by man, and that they should obey the commands of God as revealed to the Prophets to the exclusion of the commands of others.

 

The Necessity of Obeying the Messenger ﷺ Allah said, وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ ( We sent no Messenger, but to be obeyed ) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet.
Allah's statement, بِإِذُنِ اللَّهِ ( by Allah's leave ) means, "None shall obey, except by My leave," according to Mujahid.
This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience.
In another Ayah, Allah said, وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ( And Allah did indeed fulfill His promise to you when you were killing them (your enemy ) with His permission) meaning, by His command, decree, will and because He granted you superiority over them.
Allah's statement, وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ ( If they (hypocrites ), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger ﷺ, so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them.
If they do this, Allah will forgive them and award them His mercy and pardon.
This is why Allah said, لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً ( they would have found Allah All-Forgiving (One Who forgives and accepts repentance ), Most Merciful). One Does not Become a Believer Unless He Refers to the Messenger ﷺ for Judgment and Submits to his Decisions Allah said, فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ( But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, ) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger ﷺ for judgment in all matters.
Thereafter, whatever the Messenger ﷺ commands, is the plain truth that must be submitted to inwardly and outwardly.
Allah said, ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً ( and find in themselves no resistance against your decisions, and accept (them ) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly.
They submit to the Prophet's decision with total submission without any rejection, denial or dispute.
Al-Bukhari recorded that `Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation.
Allah's Messenger ﷺ said to Az-Zubayr, «اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك» ( O Zubayr! Irrigate (your garden ) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah's Messenger! Is it because he is your cousin' On that, the face of Allah's Messenger changed color ( because of anger ) and said, «اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك» ( Irrigate (your garden ), O Zubayr, and then withhold the water until it reaches the walls ( surrounding the palms ).
Then, release the water to your neighbor.) So, Allah's Messenger ﷺ gave Az-Zubayr his full right when the Ansari made him angry.
Before that, Allah's Messenger ﷺ had given a generous judgment, beneficial for Az-Zubayr and the Ansari.
Az-Zubayr said, `I think the following verse was revealed concerning that case, فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ( But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)"' Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , and he gave a judgment to the benefit of whoever among them had the right.
The person who lost the dispute said, "I do not agree." The other person asked him, "What do you want then" He said, "Let us go to Abu Bakr As-Siddiq." They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet with our dispute and he issued a decision in my favor." Abu Bakr said, "Then the decision is that which the Messenger of Allah ﷺ issued." The person who lost the dispute still rejected the decision and said, "Let us go to `Umar bin Al-Khattab." When they went to `Umar, the person who won the dispute said, "We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision." `Umar bin Al-Khattab asked the second man and he concurred.
`Umar went to his house and emerged from it holding aloft his sword.
He struck the head of the man who rejected the Prophet's decision with the sword and killed him.
Consequently, Allah revealed, فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ ( But no, by your Lord, they can have no faith ).

( We sent no messenger save that he ) that the messenger ( should be obeyed by Allah’s leave ) by Allah’s command; We do not send him so that he is opposed or has his judgement rejected by turning away from him. ( And if, when they ) those who built the counter mosque and Hatib ( had wronged themselves ) by so building it and turning away from you, ( they had but come unto thee ) to repent ( and asked forgiveness of Allah ) repented to Allah for their actions ( and asked forgiveness of the messenger ) and the Messenger prayed for them, ( they would have found Allah Forgiving ) He overlooks their transgressions, ( Merciful ) He is after repentance.

We sent no Messenger, but to be obeyed by Allah's Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAW) and begged Allah's Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful.

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