You are here

4vs60

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيداً

Alam tara ila allatheena yazAAumoona annahum amanoo bima onzila ilayka wama onzila min qablika yureedoona an yatahakamoo ila alttaghooti waqad omiroo an yakfuroo bihi wayureedu alshshaytanu an yudillahum dalalan baAAeedan

Yoruba Translation

Hausa Translation

Shin, ba ka gani ba, zuwa ga waɗanda suke riyãwar cħwa sunã ĩmãni da abin da aka saukar zuwa gare ka da abin da aka saukar daga gabãninka, sunã nufin su kai ƙãra zuwa ga Ɗãgũtu(1) alhãli kuwa, lalle ne, an umurce su da su kãfirta da shi, kuma Shaiɗan yanã nħman ya ɓatar da su, ɓatarwa mai nĩsa.

Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right).
Have you not seen those who assert that they believe in what has been revealed to you and what was revealed before you? They desire to summon one another to the judgment of the Shaitan, though they were commanded to deny him, and the Shaitan desires to lead them astray into a remote error.
Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray.

Asbabu n-Nuzuul (Occasions of Revelation)

(Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them?) [4:60].
Said ibn Muhammad al-Adl informed us> Abu Amr ibn
Hamdan> al-Hasan ibn Sufyan> Ibrahim ibn Sad al-Jawhari> Abul-Yaman> Safwan ibn Amr>> Ikrimah> Ibn Abbas who said: モAbu Burdah al-Aslami was a soothsayer who used to settle the disputes that the Jews had amongst themselves. When a group of people from Aslam took their dispute to him, Allah, exalted is He, revealed (Hast thou not seen those who pretendナ) up to his saying (ナ were seeking naught but harmony and kindness) [4:62]ヤ.
Ahmad ibn Muhammad ibn Ibrahim> Abu Salih Shuayb ibn Muhammad> Abu Hatim al-Tamimi> Abul-Azhar> Ruwaym> Said ibn Qatadah who said: モWe were told that this verse was revealed about a dispute regarding a certain property in which were involved a man from the Helpers called Qays and a Jewish man. They took their dispute to a soothsayer in Medina to judge between them while leaving the Prophet of Allah, Allah bless him and give him peace. Allah, exalted is He, rebuked them for doing so.
In fact the Jew was urging the Muslim to take their dispute to the Prophet of Allah, because he knew he will not wrong him. But the Helper refused to, even though he was a Muslim, and insisted to go to the soothsayer.
And so Allah, exalted is He, revealed this verse censoring the person who was pretending to be Muslim as
well as the Jew who belonged to the people of the Book, saying (Hast thou not seen those who pretend that they believe in that which is revealed unto theeナ) up to His words (ナ thou seest the hypocrites turn from thee with aversion) [4:61]ヤ.
Muhammad ibn Abd al-Aziz al-Marwazi informed us in writing> Muhammad ibn al-Husayn> Muhammad ibn Yahya> Ishaq al-Hanzali> al-Muammil> Yazid ibn Zuray> Dawud> al-Shabi who said: モOne certain hypocrite had a dispute with a Jewish man. The Jew invited the hypocrite to take their dispute to the Prophet, Allah bless him and give him peace, because he knew that he did not accept bribery. The hypocrite, on the other hand, called the Jewish man to take their dispute to their own arbiters because he knew that they took bribery for the judgments they issued. When they both rejected each others choice, they made a compromise and decided to take their dispute to a soothsayer in Juhaynah. And so Allah, exalted is He, revealed about this (Hast thou not seen those who pretend that they believe in that which is revealed unto thee) referring to the hypocrite (and that which was revealed before thee) in reference to the Jew (how they would go for judgment (in their disputes) to false deities) up to his saying(ナ and submit with full submission) [4:65]ヤ.
Al-Kalbi reported from Abu Salih that Ibn Abbas reported that this verse was revealed about a hypocrite who had a dispute with a Jewish man. The Jew said to him: モLet us go to Muhammad [to settle our dispute]ヤ. The hypocrite said: モRather, let us go to Kab ibn al-Ashraf (whom Allah described as a false deity) to settle our disputeヤ. The Jew insisted that their dispute should be settled by the Messenger of Allah, Allah bless him and give him peace.
When the hypocrite saw his insistence, he went with him to the Messenger of Allah, Allah bless him and give him peace, and his judgement was in favour of the Jew. When they left, the hypocrite stuck to the Jew and said to him: モLet us go to Umar ibn al-Khattabヤ, and they went to him. The Jew said to him: モI and this man took our dispute to Muhammad and his judgement was in my favour, but this man is not happy with his judgement and claimed that he wants you to judge between us. And since he did not let me go, I came with himヤ. Umar said to the hypocrite: モIs this the case?ヤ モYes!ヤ replied the hypocrite. Umar said: モWait for me a moment until I come backヤ. Umar then entered his house, got his sword went back to the hypocrite and killed him. He said: モThis is how I judge for he who does not accept Allahs judgement and the judgement of His Messengerヤ. The Jew ran away.
This verse was then revealed. Gabriel, peace be upon him, said: モUmar has differentiated between the truth and falsehoodヤ, and so he was named al-Faruq [the distinguisher]. Said al-Suddi: モSome Jewish people had embraced Islam while others were mere hypocrites.
In the pre-Islamic period the custom between the clans of Qurayzah and al-Nadir was that if a man from Banu Qurayzah killed another from Banul-Nadir, the killer was killed in retaliation and a hundred wasq [pl. Awsuq; one wasq= 60 sa] of dates were paid in surplus as blood money. But when a man from Banul-Nadir killed another from Banu Qurayzah, the killer was not killed in retaliation and only sixty wasq of dates were paid as blood money. Banul-Nadir
were the allies of the Aws. They were larger and their pedigree nobler than that of Banu Qurayzah who were the allies of the Khazraj. Then it happened that a man from the Banul-Nadir killed another from Banu Qurayzah and a dispute ensued because of this. Banul-Nadir said: We had an agreement in the pre-Islamic period that retaliation is exacted from you but not from us and that your blood money is sixty wasq while the blood money due to us is one hundred wasq. And so we will give you your due. The Khazraj said: This is something you did in the pre-Islamic period because you were greater in number and we were few.
Today, we are brothers and our religion is the same as yours. You do not have any merit over us. The
hypocrites said: Let us go to Abu Burdah al-Aslami, the soothsayer, to judge between us. The Muslims said:No, but rather let us go to the Prophet, Allah bless him and give him peace. The hypocrites refused and went instead to Abu Burdah to judge between them. Abu Burdah said to them: Increase the bribe! They said: We will give you ten awsuq! He said: I will take a hundred as my blood money, for I fear if I judge in favour of the man from Banul-Nadir, Banu Qurayzah will kill me; and if I judge in favour of the man from Banu Qurayzah, Banul-Nadir will kill me. When they refused to give him more than ten awsuq, he refused to judge between them.
Allah, exalted is He, then revealed this verse and the Prophet, Allah bless him and give him peace, called the soothsayer of Aslam to embrace Islam. He refused to do so and left. The Prophet, Allah bless him and give him peace, said to the two sons of the soothsayer: Go after your father, for if he goes beyond such-and-such limit he will never accept Islam. They caught up with him and kept persuading him until he went back and embraced Islam. The Prophet, Allah, bless him and give him peace, commanded a crier to go round and cry: The soothsayer of Aslam has embraced Islam ヤ.

Referring to Other than the Qur'an and Sunnah for Judgment is Characteristic of Non-Muslims

Allah

أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا ﴿٦٠﴾

Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgment (in their disputes) to the Taghut while they have been ordered to reject them. But Shaytan wishes to lead them far astray.

Allah 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, أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ (and they wish to go for judgment to the Taghut) until the end of the Ayah.

هذا إنكار من الله عز وجل على من يدعي الإيمان بما أنزل الله على رسوله وعلى الأنبياء الأقدمين وهو مع ذلك يريد أن يتحاكم في فصل الخصومات إلى غير كتاب الله وسنة رسوله كما ذكر في سبب نزول هذه الآية أنها في رجل من الأنصار ورجل من اليهود تخاصما فجعل اليهودي يقول بيني وبينك محمد وذاك يقول بيني وبينك كعب بن الأشرف. وقيل في جماعة من المنافقين ممن أظهروا الإسلام أرادوا أن يتحاكموا إلى حكام الجاهلية . وقيل غير ذلك والآية أعم من ذلك كله فإنها ذامة لمن عدل عن الكتاب والسنة وتحاكموا إلى ما سواهما من الباطل وهو المراد بالطاغوت هنا ولهذا قال " يريدون أن يتحاكموا إلى الطاغوت " إلى آخرها .

ونزل لما اختصم يهودي ومنافق فدعا المنافق إلى كعب بن الأشرف ليحكم بينهما ودعا اليهودي إلى النبي صلى الله عليه وسلم فأتياه فقضى لليهودي فلم يرض المنافق وأتيا عمر فذكر اليهودي ذلك فقال للمنافق أكذلك قال نعم فقتله "ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليك وما أنزل من قبلك يريدون أن يتحاكموا إلى الطاغوت" الكثير الطغيان وهو كعب بن الأشرف "وقد أمروا أن يكفروا به" ولا يوالوه "ويريد الشيطان أن يضلهم ضلالا بعيدا" عن الحق

روى يزيد بن زريع عن داود بن أبي هند عن الشعبي قال : كان بين رجل من المنافقين ورجل من اليهود خصومة , فدعا اليهودي المنافق إلى النبي صلى الله عليه وسلم ; لأنه علم أنه لا يقبل الرشوة . ودعا المنافق اليهودي إلى حكامهم ; لأنه علم أنهم يأخذون الرشوة في أحكامهم ; فلما اجتمعا على أن يحكما كاهنا في جهينة ; فأنزل الله تعالى في ذلك : " ألم تر إلى الذين يزعمون أنهم آمنوا بما أنزل إليك " يعني المنافق . " وما أنزل من قبلك " يعني اليهودي . " يريدون أن يتحاكموا إلى الطاغوت " إلى قوله : " ويسلموا تسليما " وقال الضحاك : دعا اليهودي المنافق إلى النبي صلى الله عليه وسلم , ودعاه المنافق إلى كعب بن الأشرف وهو " الطاغوت " ورواه أبو صالح عن ابن عباس قال : كان بين رجل من المنافقين يقال له بشر وبين يهودي خصومة ; فقال اليهودي : انطلق بنا إلى محمد , وقال المنافق : بل إلى كعب بن الأشرف وهو الذي سماه الله " الطاغوت " أي ذو الطغيان فأبى اليهودي أن يخاصمه إلا إلى رسول الله صلى الله عليه وسلم ; فلما رأى ذلك المنافق أتى معه إلى رسول الله صلى الله عليه وسلم فقضى لليهودي . فلما خرجا قال المنافق : لا أرضى , انطلق بنا إلى أبي بكر ; فحكم لليهودي فلم يرض ذكره الزجاج وقال : انطلق بنا إلى عمر فأقبلا على عمر فقال اليهودي : إنا صرنا إلى رسول الله صلى الله عليه وسلم ثم إلى أبي بكر فلم يرض ; فقال عمر للمنافق : أكذلك هو ؟ قال : نعم . قال : رويدكما حتى أخرج إليكما . فدخل وأخذ السيف ثم ضرب به المنافق حتى برد , وقال : هكذا أقضي على من لم يرض بقضاء الله وقضاء رسوله ; وهرب اليهودي , ونزلت الآية , وقال رسول الله صلى الله عليه وسلم : ( أنت الفاروق ) . ونزل جبريل وقال : إن عمر فرق بين الحق والباطل ; فسمي الفاروق . وفي ذلك نزلت الآيات كلها إلى قوله : " ويسلموا تسليما " [ النساء : 65 ] وانتصب : " ضلالا " على المعنى , أي فيضلون ضلالا ; ومثله قوله تعالى : " والله أنبتكم من الأرض نباتا " [ نوح : 17 ] . وقد تقدم هذا المعنى مستوفى .

I'raab - grammatical analysis of the Qur'an

«أَلَمْ تَرَ إِلَى الَّذِينَ» تر فعل مضارع مجزوم بحذف حرف العلة تعلق به الجار والمجرور .
«يَزْعُمُونَ أَنَّهُمْ» الجملة صلة الموصول وجملة «آمَنُوا» خبر أن والمصدر المؤول من أن واسمها وخبرها سد مسد مفعولي يزعمون.
«بِما» متعلقان بالفعل المجهول «أُنْزِلَ».
«إِلَيْكَ» نائب فاعل.
«وَما أُنْزِلَ مِنْ قَبْلِكَ» عطف على ما أنزل إليك.
«يُرِيدُونَ أَنْ يَتَحاكَمُوا» فعل مضارع وفاعل والمصدر المؤول من أن والفعل مفعول به وجملة يريدون حالية.
«إِلَى الطَّاغُوتِ» متعلقان بيتحاكموا.
«وَقَدْ أُمِرُوا» فعل ماض مبني للمجهول والواو نائب فاعله قد حرف تحقيق والجملة في.
محل نصب حال.
«أَنْ يَكْفُرُوا بِهِ» المصدر المؤول في محل جر بحرف الجر والجار والمجرور متعلقان بالفعل أمروا.
«بِهِ» متعلقان بيكفروا.
«وَيُرِيدُ الشَّيْطانُ أَنْ يُضِلَّهُمْ» فعل مضارع وفاعل والمصدر المؤول مفعول به والجملة معطوفة .
«ضَلالًا» مفعول مطلق.
«بَعِيداً» صفة.

4vs162

لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْراً عَظِيماً