Verse. 574

٤ - ٱلنِّسَاء

4 - An-Nisa

وَيَقُوْلُوْنَ طَاعَۃٌ۝۰ۡفَاِذَا بَرَزُوْا مِنْ عِنْدِكَ بَيَّتَ طَاۗىِٕفَۃٌ مِّنْھُمْ غَيْرَ الَّذِيْ تَقُوْلُ۝۰ۭ وَاللہُ يَكْتُبُ مَا يُبَيِّتُوْنَ۝۰ۚ فَاَعْرِضْ عَنْھُمْ وَتَوَكَّلْ عَلَي اؘ۝۰ۭ وَكَفٰى بِاللہِ وَكِيْلًا۝۸۱
Wayaqooloona taAAatun faitha barazoo min AAindika bayyata taifatun minhum ghayra allathee taqoolu waAllahu yaktubu ma yubayyitoona faaAArid AAanhum watawakkal AAala Allahi wakafa biAllahi wakeelan


Ahmed Ali

They say: "We obey;" but when they leave your company, a section of them discuss at night other things than you had said; but God takes note of what they discuss. So turn aside from them and trust in God; and God is sufficient as protector.



'Abdullāh Ibn 'Abbās / Muḥammad al-Fīrūzabādī

تفسير : (and they say) i.e. the hypocrites 'abdullah ibn ubayy and his followers: ((it is) obedience) your command is obeyed, o muhammad. command us with whatever you will and we shall comply; (but when they have gone forth from thee a party of them) of the hypocrites (spend the night in planning other than what thou sayest) what you command. (allah recordeth what they plan by night) he records their planning to change your command. (so oppose them) but do not punish them (and put thy trust in allah) rely on allah regarding that which they are good for. (allah is sufficient as trustee) he is sufficient to give you triumph and sovereignty over them.

Jalāl al-Dīn al-Maḥallī

تفسير : they say, that is, the hypocrites [say] when they come to you, ‘our affair is [all about] obedience, to you’; but when they sally forth, [when] they depart, from you, a party of them harbour (the [final] tā’ [of the feminine-ending in bayyatat, ‘harbour’] can either be elided with the following tā’ [of tā’ifa, ‘a party’] or simply omitted) they entertain secretly [feelings], other than what they say, to you in your presence in the way of [their] obedience, in other words, [they hide] disobedience to you. god writes down, he commands that it be written, what they harbour, in their scrolls [of deeds], so that they will be requited for it. so turn away from them, in forgiveness, rely on god, put your trust in him, for he will suffice you; and god suffices as a guardian, to whom matters are entrusted.

Sahl al-Tustari

تفسير : …so turn away from them, and put your trust in god…he was asked, ‘what is trust? (tawakkul)?’ he replied:trust is the submission of the body in servanthood, the attachment of the heart to the divine lordliness (rubūbiyya) and the disclaiming of all power (ḥawl) and strength (quwwa).then he was asked: ‘what is the reality (ḥaqīqa) of trust (tawakkul) in principle?’ he replied:at its root, the reality of trust is the realisation of god’s oneness (tawḥīd), while its branch is the knowledge of the last day [lit. knowledge of the hour] (ilm al-sāʿa); and through tranquil repose (sukūn) in it [trust] there is visual beholding (muʿāyana).then he said:do not be anxious about trust, for truly it is a means of livelihood for those who possess it.he was asked, ‘who are those who possess it?’ he replied:they are those who have been privileged with a special quality.sahl was asked to clarify this further, and he said:truly all the sciences are the lowest categories of worship (taʿabbud). the sum of all worship is only the lowest category of scrupulous piety (waraʿ). the sum of all renunciation (zuhd) is the lowest category of the manifestation of divine omnipotence (ẓuhūr al-qudra). furthermore, the divine omnipotence does not become apparent to anyone except the one who has complete trust (mutawakkil). trust is not susceptible of any categorical definition, nor does it have a limit that would make it susceptible of comparison, nor does it have an utmost degree that can be reached.then he was asked, ‘describe something of it to us’ and he replied:trust has a thousand ranks, the first of which is the ability to walk on air. he was then asked, ‘how does the servant reach that level?’ he answered:the first thing is gnosis (maʿrifa), then affirmation (iqrār), then the realisation of god’s oneness (tawḥīd), then submission (islām), then the excellence in faith (iḥsān), then the committing of one’s affairs [to god] (tafwīḍ), then trust (tawakkul), and finally the state of tranquil repose (sukūn) in god, mighty and majestic is he, in every situation. and he added:trust is not acceptable from anyone except one who is mindful of god (muttaqī).he was asked, ‘what is mindfulness of god?’ he replied:it is to refrain from all harm [to others] (adhā). his words, exalted is he: