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Qur'an 4:105

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Qur'an 4:105
Verse's Information
Suraal-Nisa (Qur'an 4)
Verse105
Juz'5
Content Information
Place of
Revelation		Medina
AboutJudging based on divine laws
Related VersesQur'an 2:213 • Qur'an 4:106 • Qur'an 4:107 • Qur'an 4:108


Qur'an 4:105 (Verse 105 of Sura al-Nisa) introduces one of the purposes of the revelation of the Quran as the judgment of the Prophet Muhammad (s) among people based on truth and divine revelation. Also, exegetes consider the prohibition of the Prophet (s) from favoring the treacherous as a general educational message for the society.

Regarding the occasion of revelation of the verse, it is stated that a hypocrite from the tribe of Banu Ubayriq committed theft and accused an innocent Muslim to hide his crime. The Prophet (s) initially considered the accused guilty based on apparent evidence, but with the revelation of verses 105 to 108 of Sura al-Nisa, the innocence of the Muslim individual became clear and the criminal was identified.

Shi'a jurists have cited this verse regarding the legitimacy of Judgment and its obligation on qualified individuals, Wilayat al-Faqih, the necessity of establishing an Islamic Government, and the prohibition of a judge favoring one of the parties in a dispute. Muqaddas Ardabili, a Shi'a jurist of the 10th/16th century, also rejected the use of Qiyas (analogy) for judgment based on this verse.

'Allama Tabataba'i in Tafsir al-Mizan considers the content of this verse regarding judgment for resolving people's disputes to be consistent with the general statement of the purpose of the Bi'tha of Prophets in Qur'an 2:213.

Just Judgment

Verse 105 of Sura al-Nisa introduces the purpose of revealing the Quran to the Prophet Muhammad (s) as judging among people based on divine teachings.[1]

Most exegetes have considered "judgment" (ḥukm) in the verse to mean judicial judgment,[2] but some believe it includes all areas of governance.[3]

From the viewpoint of exegetes, prohibiting the Prophet (s) from favoring the treacherous is a general rule for educating the society, because the Prophet never defended a treacherous person. By this method, the harshness and bitterness of prohibiting others is reduced and it becomes more acceptable for the society.[4]

Source of Judgment or Governance in the Phrase "Bima Arak Allah"

According to 'Allama Majlisi, most exegetes consider the criterion for the Prophet's judgment in the phrase "by what Allah has shown you" (bima araka Allah) to be the knowledge that God has made known to him through revelation.[5] However, according to Sadiqi Tehrani, Divine Knowledge is provided to the Prophet for use in these areas through three sources: first, using general Quranic teachings "that which was revealed to you", which others can also use; second, the interpretation (ta'wil) of verses which is specific to the Prophet (s) and the Imams; and third, the special way of gnostic intuition derived from the phrase "by what Allah has shown you", which allows the Prophet to issue decisive and infallible rulings in subjects lacking a text (nass).[6]

Connection of Verses

According to some exegetes, verses 105 to 126 of Sura al-Nisa are connected and speak about establishing an Islamic Government, managing society, and judging among people. These affairs are formed based on the truth of divine verses, the infallibility of the Prophet (s), and avoiding support for traitors.[7] In the view of 'Allama Tabataba'i, a Shi'a exegete, the content of this verse regarding judgment for resolving people's disputes is consistent with the general statement of the purpose of the Bi'tha of Prophets in Verse 213 of Sura al-Baqara.[8]

Javadi Amoli, in interpreting the word "with the truth" (bi-l-ḥaqq), considers all four pillars: the Speaker (God), the Divine Speech, the Angels of Revelation, and its Receiver, the Prophet (s), as Truth, and cites verses 30 of Luqman, 4 of al-Ahzab, 8 of al-Hijr, and 105 of al-Isra' respectively.[9]

Occasion of Revelation

In Shi'a exegeses, an occasion of revelation has been narrated for Verse 105 of Sura al-Nisa. One of the hypocrites of the tribe of Banu Ubayriq committed theft and, with the help of his brothers, fabricated a lie to escape the accusation and accused a righteous Muslim named Labid. The Prophet (s) initially accepted the apparent evidence against Labid. But after the revelation of verses 105 to 108 of Sura al-Nisa, Labid was exonerated and the thief and his accomplices were exposed.[10] In a narration from Imam al-Baqir (a), it is stated that after this event, the thief became a disbeliever and joined the enemies of Islam in Mecca.[11]

It is also said that in one of the battles, a Muslim stole an armor and hid it in the house of a Jew to escape punishment. Then he sent people to testify falsely that the Jew was the thief. The Prophet (s), based on the appearance of the case, acquitted the Muslim. With the revelation of this verse, the truth was revealed and the Jew was acquitted.[12]

Jurisprudential Citation

Verse 105 of Sura al-Nisa has also been cited in jurisprudential discussions. Borujerdi, a Shi'a Marja', has listed this verse among the reasons that restrict the position of judgment to the Prophet (s), the Imam, and those appointed by them.[13] Jurists have used this verse to prove the principle of legitimacy of judgment[14] and its obligation on individuals who are qualified for judgment.[15] However, from the viewpoint of Sayfi Mazandarani, the verse is not exclusive to judgment or the person of the Prophet, but rather introduces the Prophet or any individual knowledgeable about divine laws as responsible for establishing a government to implement all laws related to it. He places this verse among the Quranic proofs for the legitimacy of Absolute Guardianship of the Jurist.[16] Also, in the view of Muhammad Hadi Ma'rifat, the command to judge with truth in the verse refers by implication (dalalat iqtiḍaʾ) to the necessity of establishing an Islamic government, because complete just judgment is not possible under the shadow of a tyrant government based on oppression and injustice.[17]

Some jurists, citing Verse 105 of Nisa, consider favoring and prompting one of the parties in a dispute to overcome the other[18] and Fadil al-Miqdad considers judgment without knowledge as Haram.[19] Also, in the belief of Muhaqqiq Ardabili, a jurist of the 10th/16th century, the verse rejects Qiyas and interpretation by opinion in judgment, because the word "vision" (bima araka Allah) means knowledge of divine laws, not opinion and analogy.[20]

According to a narration from Imam al-Sadiq (a), God has delegated the authority of affairs only to the Prophet (s) and the Imams (a), citing Verse 105 of Nisa. Makarim Shirazi introduces the Imam's intention as the delegation of the position of judgment.[21] However, Muhammad Hadi Ma'rifat has inferred from this narration the delegation of the right of legislation to the Prophet and the Imam.[22]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 111; Yazdī, Fiqh al-Qurʾān, 1415 AH, vol. 2, p. 330.
  2. ↑ See for example: Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 5, p. 71; Ṭabāṭabāʾī, Riyāḍ al-masāʾil, 1418 AH, vol. 15, p. 6; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, p. 111; Qarāʾatī, Tafsīr-i nūr, 1388 Sh, vol. 2, p. 152.
  3. ↑ Ṣādiqī Tihrānī, Al-Furqān, 1406 AH, vol. 7, p. 318; Jawādī Āmulī, Tafsīr-i Tasnīm, 1389 Sh, vol. 20, p. 333.
  4. ↑ Subḥānī, ʿIsmat al-anbiyāʾ fī l-Qurʾān, 1420 AH, p. 211; Riḍāyī Iṣfahānī, Tafsīr-i Qurʾān-i Mihr, 1389 Sh, vol. 4, p. 281.
  5. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 3, p. 154.
  6. ↑ Ṣādiqī Tihrānī, Al-Furqān, 1406 AH, vol. 7, p. 318.
  7. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1389 Sh, vol. 20, p. 332; Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 5, pp. 69–71.
  8. ↑ Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 5, p. 71.
  9. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1389 Sh, vol. 20, pp. 332–333.
  10. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 1, pp. 150–15; Ṭūsī, Al-Tibyān, vol. 3, pp. 316–317; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 4, pp. 110–111.
  11. ↑ Qummī, Tafsīr al-Qummī, 1363 Sh, vol. 1, p. 152.
  12. ↑ Ṭūsī, Al-Tibyān, vol. 3, p. 317; Qarāʾatī, Tafsīr-i nūr, 1388 Sh, p. 151.
  13. ↑ Ṭabāṭabāʾī Burūjirdī, Manābiʿ-i fiqh-i Shīʿa, 1386 Sh, vol. 30, p. 68.
  14. ↑ Ṭabāṭabāʾī, Riyāḍ al-masāʾil, 1418 AH, vol. 15, p. 6.
  15. ↑ Narāqī, Mustanad al-shīʿa, 1415 AH, vol. 17, p. 10.
  16. ↑ Sayfī Māzandarānī, Dalīl Taḥrīr al-wasīla, 1428 AH, p. 75.
  17. ↑ Maʿrifat, Wilāyat-i Faqīh, 1377 Sh, p. 120.
  18. ↑ Ardabīlī, Zubdat al-bayān, p. 684; Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 378.
  19. ↑ Ḥillī, Kanz al-ʿirfān, 1425 AH, vol. 2, p. 378.
  20. ↑ Ardabīlī, Zubdat al-bayān, p. 684.
  21. ↑ Makārim Shīrāzī, Anwār al-faqāha, 1425 AH, pp. 519–520.
  22. ↑ Maʿrifat, Wilāyat-i Faqīh, 1377 Sh, p. 158.

References

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