Tafseer of The Women · An-Nisaa · 4:58
Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
The explanation of His word: إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ (Indeed, Allah commands you to render the things entrusted (amānāt) to their rightful owners, and when you judge between people, that you judge with justice) (4:58).
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Abū Jaʿfar said: The scholars of interpretation (ahl al-taʾwīl) differed concerning who is intended by this verse.
Some of them said: by this are intended those who hold authority over the Muslims.
*Mention of who said that:
9839 - Mūsā ibn ʿAbd al-Raḥmān al-Masrūqī related to me, saying: Abū Usāma related to us, on the authority of Abū Makīn, on the authority of Zayd ibn Aslam, who said: This verse: "Indeed, Allah commands you to render the things entrusted to their rightful owners," was revealed concerning those who hold authority. (37)
9840 - Abū Kurayb related to us, saying: Ibn Idrīs related to us, saying: Layth related to us, on the authority of Shahr, who said: It was revealed specifically concerning the commanders: "Indeed, Allah commands you to render the things entrusted to their rightful owners, and when you judge between people, that you judge with justice."
9841 - Abū Kurayb related to us, saying: Ibn Idrīs related to us, saying: Ismāʿīl related to us, on the authority of Muṣʿab ibn Saʿd, who said: ʿAlī, may Allah be pleased with him, spoke words in which he was correct: "It is an obligation upon the imam (leader) that he judge according to what Allah has sent down, and that he fulfill what is entrusted to him. And when he does that, then it is an obligation upon the people that they listen, and that they obey, and that they respond when they are called." (38)
9842 - Abū Kurayb related to us, saying: Jābir ibn Nūḥ related to us, saying: Ismāʿīl related to us, on the authority of Muṣʿab ibn Saʿd, on the authority of ʿAlī, with a similar narration.
9843 - Muḥammad ibn ʿUbayd al-Muḥāribī related to me, saying: Mūsā ibn ʿUmayr related to us, on the authority of Makḥūl, concerning the word of Allah: وَأُولِي الأَمْرِ مِنْكُمْ (and those among you who are invested with authority), he said: They are the people of the verse that precedes it: "Indeed, Allah commands you to render the things entrusted to their rightful owners," to the end of the verse.
9844 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd informed us, saying: My father said: They are those who hold authority; He commanded them to render the things entrusted to their rightful owners.
And others said: The ruler was commanded by this: that they admonish the women. (39)
*Mention of who said that:
9845 - Al-Muthannā related to me, saying: ʿAbd Allāh ibn Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās, concerning his word: "Indeed, Allah commands you to render the things entrusted to their rightful owners," he said: By this is intended the ruler, who admonishes the women. (40)
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And others said: The one to whom this was addressed was the Prophet ﷺ, with regard to the key of the Kaʿba; he was commanded to return it to ʿUthmān ibn Ṭalḥa.
*Mention of who said that:
9846 - Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, concerning his word: "Indeed, Allah commands you to render the things entrusted to their rightful owners," he said: It was revealed concerning ʿUthmān ibn Ṭalḥa ibn Abī Ṭalḥa; the Prophet ﷺ had received the keys of the Kaʿba from him, and he entered the House with it on the day of the conquest [of Mecca]. Then he came out, while reciting this verse, and he called ʿUthmān and gave him the key. He said: And ʿUmar ibn al-Khaṭṭāb said, when the Messenger of Allah ﷺ came out reciting this verse: May my father and my mother be sacrificed for him! (42) I had never heard him recite this before!
9847 - Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Al-Zanjī ibn Khālid related to us, on the authority of al-Zuhrī, who said: He handed it [the key] over to him and said: Be of assistance to him. (43)
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Abū Jaʿfar said: In my opinion, of these statements the most correct in this matter is the statement of him who said: It is an address from Allah to those who hold authority over the Muslims, to render what is entrusted to those over whom they exercise governance with regard to their share of the spoils (fayʾ) and their rights, and that with which they are charged of their affairs, with justice among them in adjudication and with equality in distribution among them. This is indicated by that with which He admonished the subject populace in: أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ (Obey Allah and obey the Messenger and those among you who are invested with authority). Thus He commanded their obedience to them, and He charged the one in authority with caring for the subjects, and He charged the subjects with obedience, as:-
9848 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning his word: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأمْرِ مِنْكُمْ (O you who believe, obey Allah and obey the Messenger and those among you who are invested with authority), he said: My father said: They are the rulers. And Ibn Zayd recited: تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْـزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ (You give the kingship to whom You will and You take away the kingship from whom You will and You exalt whom You will) [Surah Āl ʿImrān: 26]. And we, rather, say: they are the scholars who revolve around the ruler (surrounding and advising him). Do you not see that He commanded them and began with them, with those who hold authority, and said: "Indeed, Allah commands you to render the things entrusted to their rightful owners"? And "the things entrusted" (al-amānāt) are the spoils (fayʾ) which He has entrusted to them to collect and distribute, and the alms (ṣadaqāt) which He has entrusted to them to collect and distribute = "and when you judge between people, that you judge with justice" — the entire verse. Thus He commanded this to those who hold authority. Then He turned to us and said: يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ (O you who believe, obey Allah and obey the Messenger and those among you who are invested with authority).
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As for that which Ibn Jurayj said, namely that this verse was revealed concerning ʿUthmān ibn Ṭalḥa: it is possible that it was revealed concerning him, while by it everyone is intended who is charged with a thing entrusted (amāna), so that included under it are: those who hold authority over the Muslims, and everyone who is charged with a thing entrusted, whether in religious or worldly matters. For this reason he who said it, said: by this is intended the repayment of debts and the rendering back of the rights of the people, as that which:-
9849 - Muḥammad ibn Saʿd related to me, saying: My father related to me, saying: My uncle related to me, saying: My father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning his word: "Indeed, Allah commands you to render the things entrusted to their rightful owners," [he said]: He has permitted neither the well-off nor the needy to withhold it [the thing entrusted].
9850 - Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning his word: "Indeed, Allah commands you to render the things entrusted to their rightful owners," on the authority of al-Ḥasan: that the Prophet of Allah ﷺ used to say: Render the thing entrusted to him who entrusted it to you, and do not betray him who betrayed you. (47)
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Abū Jaʿfar said: The interpretation of the verse, then — now that the matter is as we have described —, is: Indeed, Allah commands you, O company of those who hold authority over the Muslims, to render to your subjects that which they have entrusted to you of their spoils (fayʾ), their rights, their possessions and their alms, in accordance with that which Allah has commanded you to render of each of these to him who has a right to it, after it has come into your hands; that you do not wrong its rightful owners, that you appropriate none of it for yourselves, that you employ none of it in a wrong place, and that you take it only from him from whom Allah has permitted you to take it, before it comes into your hands = and He commands you, when you judge between your subjects, that you judge among them with justice and equity, and that is the judgment of Allah which He has sent down in His Book and clarified upon the tongue of His Messenger; do not transgress that, lest you wrong them.
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The explanation of His word: إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا (Indeed, excellent is that with which Allah admonishes you; indeed, Allah is All-Hearing, All-Seeing) (58).
Abū Jaʿfar said: He, exalted be His praise, intends by it: O company of those who hold authority over the Muslims, excellent is that with which Allah admonishes you, and excellent is the admonition with which He admonishes you in His command to you to render the things entrusted to their rightful owners, and to judge between people with justice. (48)
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= "Indeed, Allah is All-Hearing," He says: Indeed, Allah has ever been All-Hearing of that which you say and utter, and He hears that from you when you judge between people and that concerning which you take counsel with them = (49) "All-Seeing" of that which you do with regard to that with which you are charged of the rights of your subjects and their possessions, (50) and that concerning which you judge among them of your verdicts: whether you judge with justice or with injustice — nothing of that remains hidden from Him; He preserves all of that, until He recompenses your doer of good for his good, and your doer of evil for his evil, or He forgives out of His grace.
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Footnotes:
(37) The narration 9839 — "Abū Usāma" is: Ḥammād ibn Usāma ibn Zayd al-Qurashī, previously mentioned under number 5265. And "Abū Makīn" is: Nūḥ ibn Rabīʿa, previously mentioned under number 9742.
(38) The narration 9841 — "Muṣʿab ibn Saʿd ibn Abī Waqqāṣ al-Zuhrī". He narrated from his father, from ʿAlī, from Ṭalḥa, from ʿIkrima ibn Abī Jahl and others. He is a trustworthy tābiʿī; Ibn Saʿd said: "He was trustworthy, with many narrations." He has a biography in al-Tahdhīb.
(39) In the printed edition it reads "that they give to the people," differing from what is in the manuscript, and that is what I have established. But in the manuscript it stood without diacritical points, so that the [editor] could not read it correctly and wrote something that has no meaning. What is intended is that it is the duty of the commanders to admonish the women concerning disobedience (nushūz) and the like, until they bring them back to their husbands. This is the statement attributed to Ibn ʿAbbās in the works of tafsīr.
(40) In the printed edition it reads "who admonishes the people," and that is wrong; see the preceding note.
(41) In the printed edition it reads "the keys of the Kaʿba, and he entered the House with them (feminine plural)," whereas in the manuscript it stood: "the keys of the Kaʿba, and he entered the House with it (singular)." The word occurred in the singular — "the key" — in this narration and the one following, and thus Ibn Kathīr also rendered it in his tafsīr (2: 492): "the key of the Kaʿba" in the singular, so I have corrected the text of the manuscript, as in Ibn Kathīr.
(42) In the printed edition it reads "fidāʾuhu abī wa-ummī," but I have established what is in the manuscript and in Ibn Kathīr.
(43) The narration 9847 — "Al-Zanjī ibn Khālid" is: Muslim ibn Khālid ibn Farwa, Abū Khālid al-Zanjī, the Meccan jurist. They called him "al-Zanjī"; some said: because he was very dark of skin. Others said: because he was blond like an onion. Yet others said: he was white with a reddish tint, and he was called "al-Zanjī" only because of his love for dates. His slave-girl said to him: "You are nothing but a Zanjī (negro)," because of the eating of dates, and so this nickname clung to him. From al-Zanjī, al-Shāfiʿī learned fiqh, before he met Mālik. But people spoke critically of his narrations; al-Bukhārī said: "He is rejected in his narrations; his narrations are noted down, but not used as proof." And defects were mentioned in the weakness of his narrations, although he was truthful. He has a biography in al-Tahdhīb.
(44) In the printed edition and the manuscript it reads: "That indicates that with which He admonished the subject populace," and that is severely corrupt text that undermines the argument of al-Ṭabarī; the correct reading is what I have established.
(45) The editor of the printed edition omitted this sentence, because he did not understand it, and he made the sentence construction thus: "... to whom You will, do you not see that He commanded and said: Indeed, Allah commands you," and this is a serious corruption, an abandonment of [philological] soundness and a tampering with the words of the scholars of interpretation. The speaker of these words is Ibn Zayd, after he had mentioned the interpretation of his father Zayd ibn Aslam. And his word "those who revolve around the ruler" are those who are near to him, whom he brings close to himself in his gatherings and whom he consults; from the expression "ṭāfa bi-l-shayʾ wa-ṭāfa ʿalayh = aṭāfa bih wa-aṭāfa ʿalayh": to revolve around it.
(46) In the printed edition it reads: "that He commanded and said...," as I mentioned in the preceding note. The purport of his expression is that He commanded the scholars, together with those who hold authority — and began with them, that is to say: with the scholars. And the scholars are those who provide those in authority with legal rulings (give fatwā) concerning the distribution of the spoils and the alms, for they are the people of knowledge thereof. This is, then, an address to the scholars who are charged with the religion. Then He said to those who hold authority: "and when you judge between people," as you see in the purport of the narration.
(47) The narration 9850 — Ibn Kathīr said in his tafsīr (2: 490): "And in the narration of al-Ḥasan, on the authority of Samura, that the Messenger of Allah ﷺ said: 'Render the thing entrusted to him who entrusted it to you, and do not betray him who betrayed you.' This was narrated by the imam Aḥmad and the people of the Sunan."
(48) See the explanation of "niʿimmā" in what precedes (5: 582).
(49) In the printed edition it reads: "and you did not transgress them by it," which has no meaning at all; the correct reading is what is in the manuscript, but the [editor] did not understand what was intended and distorted and altered it.
