Surah An-Nisa (Chapter 4, Verse 34)

"Men are the protectors and maintainers of women, because Allah has given the
one more (strength) than the other, and because they support them from their
means. Therefore the righteous women are devoutly obedient, and guard in (the
husband's) absence what Allah would have them guard. As to those women on
whose part you fear disloyalty and ill-conduct, admonish them (first), (next),
refuse to share their beds, (and last) beat them (lightly); but if they return to
obedience, seek not against them means (of annoyance): For Allah is Most
High, Great (above you all)."
The first point discusses the interpretation of the phrase " ‫الِّر َج اُل َقَّواُموَن َعَلى‬
‫( "الِّنَس اِء‬Men are the protectors and maintainers of women) as an independent
clause followed by a predicate. This means that men are responsible for
providing for women and protecting them. Additionally, this responsibility
includes leaders, rulers, and those engaged in warfare, roles typically not
attributed to women. The term " ‫( "َقَّواُموَن‬protectors and maintainers) implies
both providing and upholding.
The second part narrates the context of revelation (Asbab al-Nuzul) of this verse
concerning Sa'd ibn al-Rabi', whose wife, Habibah bint Zaid ibn Abi Zuhayr,
slapped him. Sa'd's father complained to the Prophet Muhammad (peace be
upon him), saying, "O Messenger of Allah, my daughter-in-law slapped her
husband." The Prophet advised him to retaliate similarly. As they were on their
way to retaliate, the Prophet intercepted them, explaining that Gabriel had just
brought down this verse from Allah, indicating a shift in divine decree. The
Prophet commented, "We wanted one thing, but Allah wanted another." This
episode illustrates the concept of abrogation (naskh) in Islamic jurisprudence,
where later revelations override earlier ones.
It has been said that within this repealed ruling, another verse was revealed:
"And do not hasten with [recitation of] the Qur'an before its revelation is
completed to you, and say, "My Lord, increase me in knowledge." (Surah Taha:
114) (1). Isma'il ibn Ishaq narrated to us, Hujaj ibn al-Munhall and Aram ibn al-
Fadl (2) - and the wording is from Hujaj - he said: Jarir ibn Hazim narrated to
us, saying: I heard Al-Hasan saying: "Indeed, a woman came to the Prophet,
peace be upon him, and said: 'My husband slapped my face.' He said: 'Between
you is retribution.'" Then Allah revealed: "And do not hasten with [recitation of]
the Qur'an before its revelation is completed to you, and say, 'My Lord, increase
me in knowledge.'" The Prophet, peace be upon him, held back until the verse
"Men are the protectors and maintainers of women"(3) was revealed.
Abu Ruq narrated: It was revealed regarding Jamilah bint Abdullah ibn Abi (4)
(al-Lahm), and her husband Thabit ibn Qays ibn Shamas.
Al-Kalbi said: It was revealed regarding Umairah bint Muhammad ibn
Muslimah and her husband Sa'd ibn al-Rabi'.(5)
It is also said that the reason for its revelation was the statement of Umm
Salamah mentioned earlier(6), and the reason for its arrangement is that they
spoke about the preference of men over women in inheritance. Then Allah
revealed: "And do not wish for that by which Allah has made some of you
exceed others. For men is a share of what they have earned, and for women is a
share of what they have earned." Then Allah clarified that the preference of men
over women in inheritance is due to what men are obligated to pay in terms of
dowry and expenditure, and then the benefit of their preference returns to them.
(1) Al-Muharrar al-Wajeez 47/2.
(2) This refers to Muhammad ibn al-Fadl al-Sudosi, also known as Abu al-Nu'man al-Basri,
with the title Aram attributed to him.
(3) Mentioned in Ahkam al-Quran by Ibn al-Arabi 1/415, also narrated by Ibn Abi Shaybah
299/9, and al-Tabari 689/6 through the chain of Waki' from Jarir, though it is considered
Mursal (a type of hadith with a missing link in the chain).
(4) In some manuscripts: "Jamilah bint Abi" which is consistent with other versions of the
text, as verified in al-'Ajab in explaining the reasons 869/2. This is also mentioned by al-
Hafiz Ibn Hajar in al-Isabah, with some disagreement regarding the name as narrated by him
in al-Ithaf 12/175 and 180.
(5) Mentioned by al-Tha'labi in his tafsir as in al-Isabah 59/13, and cited by al-Baghawi
422/1, but he said: "Habibah" instead of "Umairah."
(6) Al-Muharrar al-Wajeez 47/2, and the statement of Umm Salamah was previously
mentioned on page 268 of this section.
It is said that men have superiority in increased intelligence and management
skills, thus they have been given the right to oversee women for that reason. It is
also said that men have a greater strength of character and disposition compared
to women; the nature of men tends to be dominated by warmth and
assertiveness, which gives them strength and resilience, while the nature of
women tends to be dominated by moisture and coolness, which implies softness
and vulnerability. Therefore, men have been given the right to oversee them
accordingly. This is supported by the verse: "because they support them from
their means" (Surah An-Nisa: 34).
The second point is that this verse indicates the discipline of men towards their
wives. If women fulfill the rights of men, it is not appropriate for a man to
mistreat his wife. "‫( "قوام‬protectors and maintainers) is an active form
indicating exaggeration, implying overseeing and guarding with diligence. The
guardianship of men over women is to this extent, which includes managing
them, disciplining them, keeping them in their homes, preventing them from
exposure, and expecting their obedience and acceptance of his command as long
as it is not disobedience.
Some scholars have considered the presence of a beard as a preference, but it is
not significant; a beard can be present without the qualities mentioned. The
response to this has been addressed in "Al-Baqarah" (2).
The third point is the understanding of scholars from the verse: "because they
support them from their means" (Surah An-Nisa: 34). It is understood that if a
man becomes incapable of providing for his wife, he is not considered a
guardian over her, and if he is not a guardian over her, she has the right to annul
the marriage contract due to the disappearance of the purpose for which
marriage was legislated. This clear indication supports the validity of annulment
of marriage due to financial incapacity and lack of provision of maintenance, a
view held by Malik and Ash-Shafi'i. Abu Hanafi school: does not allow
annulment; based on the verse: "But if he is in hardship, then a postponement
until [a time of] ease." (Surah Al-Baqarah: 280). The discussion on this has been
previously mentioned in this Surah.
The fourth point: the phrase " ‫( "الَّصاِلَح اُت َقاِنَتاٌت َح اِفَظاُت ِلْلَغْيِب‬righteous
women are devoutly obedient, and guard in [the husband's] absence) is all
informative, and its intended meaning is the command to obey the husband and
fulfill his rights in his wealth and in herself in the absence of the husband. In the
Musnad of Abu Dawood al-Tayalisi from Abu Huraira, it is reported that the
Prophet ‫ ﷺ‬said: "The best women are those who, when you look at them, they
please you, when you command them, they obey you, and when you are absent,
they protect you in themselves and your wealth." Malik recited this verse and
said: "Men are the protectors and maintainers of women" to the end of the verse.
He said to Umar: "Shall I not inform you of the best of treasures a man can
have? A righteous woman, when he looks at her, she pleases him, when he
commands her, she obeys him, and when he is absent, she protects him." Abu
Dawood narrated it.
In the Mus'haf of Ibn Mas'ud, it says: "‫( "فالَّصَواِلح قواِنُت َح َواِفظ‬so the
righteous women are devoutly obedient, and guard). This is a structure specific
to the feminine gender. Ibn Junayd said: "The broken plural is closer in
meaning, as it gives the idea of abundance, and that is what is meant here.
The "‫ "ما‬in the phrase "‫( "ِبَما َحِفَظ الله‬with what Allah has guarded) is nominal,
meaning "by Allah's protection." It can also be correct to interpret it as "which,"
and the implied referent for " ‫( "َحِفَظ‬guarded) would be the pronoun in the
accusative case. In the recitation of Abu Ja'far:
The first point: Allah clarifies that every individual has heirs and relatives, so
everyone should benefit from what Allah has apportioned to them as
inheritance, without desiring the wealth of others.
Al-Bukhari narrated in his book Al-Faraid from the narration of Sa'id ibn Jubayr
from Ibn Abbas: "And for all, We have made heirs to what is left by parents and
relatives. And to those whom your oaths have bound [to you]." He said: "When
the Emigrants (Muhajirun) arrived in Medina, the Ansar would inherit from the
Emigrants to the exclusion of their own relatives due to the brotherhood
established by the Prophet ‫ ﷺ‬between them. When the verse was revealed:
'And for all, We have made heirs to what is left by parents and relatives,' he
said: 'It abrogated it.' He meant: 'And to those whom your oaths have bound [to
you].'" Abu al-Hasan ibn Batal said: "This occurred in all the recitations: 'And
for all, We have made heirs to what is left by parents and relatives.' The correct
understanding is that the abrogating verse is: 'And for all, We have made heirs'
and the abrogated verse is: 'And to those whom your oaths have bound [to
you].'" Similarly, al-Tabari narrated it in his narration. It is reported from the
majority of the Salaf that the abrogating verse for the phrase 'And to those
whom your oaths have bound [to you]' is in Surah Al-Anfal: "And those with
whom you made a treaty among the polytheists." This was narrated from Ibn
Abbas, Qatadah, and Al-Hasan al-Basri, and Abu Ubaid confirmed it in his book
"Al-Nasikh wal-Mansukh" (The Abrogator and the Abrogated).
Another statement in this regard is reported by Al-Zuhri from Sa'id ibn Al-
Musayyib who said: "Allah Almighty commanded those [to be heirs] who..."
The first point: Al-Tirmidhi narrated from Umm Salamah that she said: "Men go
to battle, but women do not go to battle. We only have half of the inheritance."
So Allah Almighty revealed: "And do not wish for that by which Allah has
made some of you exceed others." (Surah An-Nisa: 32). Mujahid said: "And in
it was revealed: 'Indeed, the Muslim men and Muslim women..." (Surah Al-
Ahzab: 35). Umm Salamah was one of the first women who emigrated to
Medina. Abu Isa said: "This is a Mursal Hadith, and some of them narrated it
from Ibn Abi Najih from Mujahid, Mursal, that Umm Salamah said: 'So and
so.'" Qatadah said: "In the time of Jahiliyyah (pre-Islamic era of ignorance),
women and children were not inherited. When they were given inheritance and
males were made equal to females, women wished that their share would be like
that of men. And men said: 'We hope to be preferred over women with our good
deeds in the Hereafter as we have been preferred over them in inheritance.' So
Allah revealed: 'And do not wish for that by which Allah has made some of you
exceed others.'"
The second point: Allah's statement: "And do not wish for..." (Surah An-Nisa:
32), wishing here is a type of intention related to the future, like anticipation.
There is another type related to the past; therefore, Allah has forbidden believers
from wishing because it involves preoccupation of the mind and forgetting the
appointed time.
The scholars have differed: Does this prohibition include envy, which is when a
person wishes to have the condition of another even if they do not wish for the
removal of their condition? The majority, including Malik and others, hold that
it does. This is what some of them understand from the Prophet's statement:
"There is no envy except in two: a man to whom Allah has given the Quran, and
he recites it during the night and during the day, and a man to whom Allah This
Hadith is the one from which Al-Bukhari derived the chapter "Wishing for
Righteous Deeds" in his Sahih. It indicates wishing for goodness and righteous
deeds, and the desire for them. In it, there is the virtue of martyrdom over all
other righteous deeds, as the Prophet Muhammad (peace be upon him) wished
for martyrdom above all else. This is due to the elevated status and honor of
martyrs. Thus, Allah granted him that, as indicated by his statement: "Khaybar
is always in my mind, and now it is time for me to conquer it." The Prophet
Muhammad (peace be upon him) said, "There should be no envy except in two
cases: a man to whom Allah has given knowledge and wisdom, so he spends his
nights and days imparting it, and a man to whom Allah has given wealth, so he
spends it in charity day and night." This Hadith is the one from which Al-
Bukhari derived the chapter "Wishing for Righteous Deeds" in his Sahih. It
indicates wishing for goodness and righteous deeds, and the desire for them. In
it, there is the virtue of martyrdom over all other righteous deeds, as the Prophet
Muhammad (peace be upon him) wished for martyrdom above all else. This is
due to the elevated status and honour of martyrs. Thus, Allah granted him that,
as indicated by his statement: "Khaybar is always in my mind, and now it is
time for me to conquer it." In Sahih Muslim, it is narrated that the Prophet
Muhammad (peace be upon him) said, "The martyr will be called on the Day of
Resurrection and he will be asked: What did you wish for? He will reply: I
wished for martyrdom once again in the cause of Allah." He knew that this wish
would not be fulfilled. He also expressed longing for his brothers who would
come after him. The Prophet Muhammad (peace be upon him) wished for the
faith of Abu Talib and Abu Lahab, and for the conversion of the leaders of the
Quraysh, even though they would not see him.
All of this indicates that wishing is not prohibited if it does not lead to envy,
malice, or ill-will. The kind of wishing prohibited in the verse mentioned is
when one wishes for another's state of religion or worldly affairs while wishing
for the loss of what the other person possesses, whether or not they wish for
their return. This is envy itself, which Allah has condemned in the Quran.
This also includes wishing for another's sermon or sale because it incites envy
and animosity.
While some scholars disliked envy, considering it included in the prohibition,
the correct view permits it as explained. We rely on Allah for guidance.
Dahhak said, "It is not permissible for anyone to wish for the wealth of another.
Haven't you heard what those who said, 'I wish...'?
"Then those who had wished to be in his place the day before began saying,
'How amazing is Allah's decree! It is He who has favored us! If it were not for
Allah's grace upon us, we would surely have been swallowed up [by the earth].'
(Quran, 28:79) Until he said, 'And those who had wished to be in his place just
yesterday were saying, 'How amazing is Allah's decree! It is He who has
favored us! If it were not for Allah's grace upon us, we would have been
swallowed up too!" (Quran, 28:82).
Al-Kalbi said, "A man should not wish for his brother's wealth, wife, servant, or
animal, but he should say, 'O Allah, provide for me the same.' This is the same
in the Torah and in the Quran where it says, 'And seek from the bounty of
Allah.' (Quran, 4:32)" Ibn Abbas said, "Allah has prohibited a man from
wishing for the wealth of so-and-so and his family, but He has commanded His
believing servants to ask Him for His bounty."
One of the evidences for the majority is his saying, "The world is for four types
of people: a man to whom Allah has given wealth and knowledge, so he fears
his Lord regarding it, maintains family ties, and acknowledges the rights of
Allah concerning it. This is the highest level. A man to whom Allah has given
knowledge but not wealth, and he says, 'If I had wealth, I would have done the
deeds of so-and-so.' This is based on his intention, so their reward is the same...
(Hadith). It was narrated by At-Tirmidhi and authenticated by him."
Al-Hasan said, "None of you should wish for wealth, for he does not know
whether it will lead to his destruction. This is only permissible if one wishes for
it for worldly purposes. But if one wishes for it for good, then it is permitted by
the Shariah, as the servant wishes for it to gain nearness to his Lord, and Allah
does what He wills."
The third point: His saying, "To men belongs a share of what they have earned,"
refers to reward and punishment.
"And women likewise." Qatadah said, "For women, the reward for a good deed
is ten times its like, just as it is for men." Ibn Abbas said, "What is meant by this
is inheritance." Earning, according to this saying, means attaining, with males
receiving a share equal to that of females. Allah Almighty has forbidden
wishing for this in a manner that leads to envy and because Allah knows their
interests better than they do, He has distributed inheritance between them in a
manner that reflects His understanding of their interests.
The fourth point: His saying, "And seek from Allah His bounty." At-Tirmidhi
narrated from Abdullah that the Prophet Muhammad (peace be upon him) said,
"Seek from Allah His bounty, for He loves to be asked, and the best act of
worship is waiting for relief." This hadith was also reported by Ibn Majah from
Abu Hurairah, who said, "The Messenger of Allah (peace be upon him) said,
'Whoever does not ask Allah, He becomes angry with him.'"
This indicates that the command to ask Allah is obligatory. Some scholars have
taken this meaning and expressed it poetically, saying, "Allah becomes angry if
you leave asking Him, and when the son of Adam is asked, he becomes angry."
Ahmad ibn al-Muaddal Abu al-Fadl, the Maliki jurist, said it best: Seek
sustenance from the one who is above, even if a flood comes from a valley of
someone you dislike; ask him generously. And for the one who is pleased with
the seeker, when he says, "Proceed," his statement is as if signed by a writer. We
have elaborated on this matter extensively in the book "Suppressing Greed with
Asceticism and Contentment."
Saeed ibn Jubayr said, "Seek from Allah His bounty is an act of worship, not a
worldly matter."
It is said: "Ask Him for success in doing what pleases Him."
Aisha (may Allah be pleased with her) said, "Ask your Lord even for the wick
of a candle, for if Allah, the Exalted, does not make it easy, it will not become
so."
Sufyan ibn 'Uyaynah said, "He commanded asking only to give."
Al-Kisa'i and Ibn Kathir read the verse "‫ "َوْس َتُلوا الَّلَه ِمْن َفْضِلِه‬without the
hamzah in all instances in the Quran.
The rest read it with the hamzah. The original is with the hamzah, but the
hamzah is omitted for ease of pronunciation.
And Allah knows best.
His saying, "And for all, We have made heirs to what is left by parents and
relatives," contains five issues:
The first issue: Allah has clarified that every person has heirs and legatees, so
each individual should benefit from what Allah has allocated for them in
inheritance, and they should not covet the wealth of others.
Imam Bukhari narrated in his book of "Al-Faraidh" from the narration of Sa'id
ibn Jubayr from Ibn Abbas: "For everyone, We have made heirs to what is left
by parents and relatives and those with whom you have made oaths." He said:
"When the Emigrants came to Medina, the Ansar used to inherit from the
Emigrants, excluding their own relatives, due to the brotherhood that the
Messenger of Allah (peace be upon him) established among them. Then when
the verse was revealed, 'And for all, We have made heirs,' it was abrogated, and
'And those with whom you have made oaths' remained." Abu al-Hasan ibn
Battal said: "This abrogation is found in all the recitations." The correct opinion
is that the abrogated verse is: "And for all, We have made heirs," and the
abrogating one is: "And those with whom you have made oaths," as narrated by
al-Tabari in his narration. It is also narrated from the majority of the early
scholars that the abrogated verse corresponds to the statement of Allah in Surah
Al-Anfal: "And those with whom you have made oaths," as mentioned by Ibn
Abbas, Qatadah, and Al-Hasan Al-Basri. This is what Abu Ubaid affirmed in his
book "Al-Nasikh wal-Mansukh."
Another statement in this regard is reported by Al-Zuhri from Sa'id ibn Al-
Musayyib who said: "Allah commanded those who..."
The first issue: Before Islam, it was customary for people to adopt individuals
who were not their biological children, and they would inherit in Islam.
However, they were instructed to allocate a share for them in their wills, while
the inheritance would go to their relatives and kin.
Some scholars have commented on the verse: "And those with whom you have
made oaths are allies and supporters to one another," stating that it is not
abrogated. Rather, Allah commanded the believers to give their allies their share
of support, advice, and similar provisions, and to make bequests to them even
after the inheritance has been distributed. This interpretation is mentioned by
Al-Tabari from Ibn Abbas: "And those with whom you have made oaths,"
meaning from support, advice, and assistance, and they should be bequeathed to
even if inheritance has been distributed. This is the opinion of Mujahid and Al-
Suddi.
I say: Al-Nahhas chose this interpretation, and it is narrated from Sa'id ibn
Jubayr. There is no abrogation here, as the interpretation of both verses is
possible, as explained by Ibn Abbas, as narrated by Al-Tabari, and as recorded
by Imam Bukhari in his book of Tafsir. The discussion about inheritance of
relatives will come in Surah Al-Anfal, God willing.
The second issue: "‫( "كل‬every) in Arabic means comprehensiveness and
generality. Therefore, when it appears singularly, it must have an implied noun
according to all grammarians. Some even permitted saying, "I passed by ‫"كل‬
(every), similar to "before and after." The implied completion of the sentence is:
"And for every person, We have made allies," meaning heirs. "And those with
whom you have made oaths" refers to those with whom you have sworn
alliances. According to Qatadah, this refers to a person swearing an oath to
another, saying, "Your blood is my blood, your property is my property, your
revenge is my revenge, your peace is my peace, you inherit from me and I
inherit from you, you seek refuge with me and I seek refuge with you, you give
judgment for me and I give judgment for you."
The sixth of the issues: Initially, the ally would inherit one-sixth of the ally's
inheritance, then this was abrogated.
The third issue: The phrase "‫( "َمَواِلي‬allies) is understood to be a general term
that can be applied in various contexts. The freed slave is called a "‫( "َمْوًلى‬ally),
and the one who freed them is called a "‫"َمْوَلى‬. It is also said that "‫ "َمْوَلى‬can
refer to someone superior or someone inferior. The helper or supporter is also
called a "‫"َمْوَلى‬, as in the verse: "And indeed, the disbelievers are allies to one
another." The cousin is also called a "‫"َمْوَلى‬, and so is the neighbor. As for the
verse: "And for every person We have imposed his fate upon his neck," it refers
to relatives. This is because of the saying of the Prophet Muhammad ‫ﷺ‬:
"Whatever arrow is kept away (from hurting people), it is for the first closest
relative (to the deceased)." Among the relatives, the superior ally inherits, not
the inferior one, as most scholars have stated. This is because the concept
regarding the emancipated slave is that they are the ones who provided the
opportunity for their freedom, similar to a benefactor, hence deserving
inheritance for this reason.
Al-Tahawi mentioned that Al-Hasan ibn Ziyad narrated that the lower ally
inherits from the upper one, and he supported this with a narration: a man freed
a slave and then died leaving no other heirs except the freed slave, so the
Messenger of Allah ‫ ﷺ‬assigned the inheritance to the freed boy.
Al-Tahawi said: There is no contradiction in this narration, so it must be
accepted. This is because if it is possible to establish inheritance for the
emancipated slave based on the understanding that they were like a benefactor
to them, then they are similar to a father, and the "‫( "َمْوَلى‬ally) refers to the one
who is similar to the father in this context.
The inferior ally is similar to the son, and this necessitates equality between
them in inheritance. The principle is that the connection is comprehensive. In
the narration: "The ally of a people is from among them."
Those who disagreed with this - and they are the majority - said: Inheritance
calls for kinship, whether actual or figurative. However, we have established
inheritance for the emancipated slave based on the principle of rewarding the
emancipated, which requires reciprocation of the favor with compensation. This
does not apply to the lower ally. As for the son, he is the most entitled to
succeed his father and stand in his place, while the emancipated slave is not fit
to stand in the place of their benefactor. Rather, the emancipated slave has been
favored, so the Shariah made them more entitled to their benefactor. This does
not apply to the lower ally, thus the difference between them becomes evident.
And Allah knows best.
The fourth issue: The phrase " ‫( "َوالِذيَن َعاَقَدْت َأْيَماُنُكْم‬those whom you have
made pacts with) was narrated by 'Ali ibn Khabbab from Hamzah: it was
pronounced with a strong emphasis on the letter "qaf" for emphasis. The well-
known pronunciation from Hamzah is with a softened "qaf", and this is the
recitation of Asim and Al-Kisai. It is a remote recitation because pacts are made
between two parties or more, so the active form is appropriate.
Abu Ja'far Al-Nahhas said: Hamzah's pronunciation is permissible due to the
ambiguity in the Arabic language, where the interpretation would be: " ‫َوالِذيَن‬
‫َأ‬
‫( "َعَقْدُتْم ْيَماَنُكْم‬those whom you have made pacts with), and it extends to two
objects. The interpretation would be: " ‫( "َعَقَدْت َلُهْم َأْيَماَنُكْم‬you have made pacts
with them), then the "l" (‫ )ل‬was omitted, similar to the verse: "And when...".
The phrase " ‫( "كاُّلوُهْم‬they claimed) in the verse "]٣ :‫ َوِإَذا" [المطففون‬means "
‫( "كاَّلوا لهم‬they claimed against them). The second object was omitted, as in the
phrase "‫( "كلتك‬I was devoted to you), meaning "I was loyal to you". The first
object was omitted because it is implicit in the context.
The fifth issue: The statement "‫( "ِإَّن الَّلَه َكاَن َعَلى ُكِّل َش ْي ٍء َش ِهيًدا‬Indeed, Allah
is, over all things, Witness) means that He has witnessed your pacts with them,
and He, glorified and exalted be He, loves fulfillment.

 Ibn Humaid narrated to us, saying: Salamah narrated from Ibn Ishaq, who
said: Ibn Shihab al-Zuhri, Muhammad ibn Yahya ibn Hibban, Asim ibn
Umar ibn Qatada, Husayn ibn Abdul-Rahman ibn Amr ibn Sa’d ibn
Mu'adh, and others among our scholars narrated to me about the incident
of Uhud. They said: On that day, due to the severe trial they faced, the
 Muslims were divided into three groups: one-third were killed, one-third
were wounded, and one-third fled, with the battle reaching a point where
they no longer knew what to do.
[[This part of the narration is not found in Ibn Hisham’s Sirah.]]
The enemy reached the Messenger of Allah ‫ ﷺ‬and stoned him until he
fell onto his side. His incisor was broken, his face was wounded, and his
lip was cut. The one who struck him was Utbah ibn Abi Waqqas.
[[This part of the narration is in Ibn Hisham’s Sirah 3:84.]]
[[Utbah struck him with a stick and stoned him continuously or struck
him repeatedly with a stick through his clothes until he felt the pain. The
“side” means his flank, and “cut” refers to a wound.]]
Mus'ab ibn Umair fought in defense of the Messenger of Allah ‫ ﷺ‬while
holding his flag until he was killed. The one who killed him was Ibn
Qami'ah al-Laythi, who thought he had killed the Messenger of Allah ‫ﷺ‬.
He returned to Quraysh, saying, "I have killed Muhammad."
[[This narration is in Ibn Hisham’s Sirah 3:77. The previous part is not
found in it.]]
 Ibn Humaid narrated to us, saying: Salamah narrated from Ibn Ishaq, who
said: The first to recognize the Messenger of Allah ‫ ﷺ‬after the defeat and
after the people said, "The Messenger of Allah ‫ ﷺ‬has been killed" was
Ka'b ibn Malik, the brother of Banu Salamah. He said, "I recognized his
eyes shining from beneath his helmet, so I called out at the top of my
voice, 'O Muslims, rejoice! This is the Messenger of Allah ‫ "'!ﷺ‬The
Messenger of Allah ‫ ﷺ‬gestured to me to be silent. When the Muslims
recognized the Messenger of Allah ‫ﷺ‬, they gathered around him, and he
moved toward the hillside with 'Ali ibn Abi Talib, Abu Bakr ibn Abi
Quhafa, 'Umar ibn al-Khattab, Talhah ibn 'Ubayd Allah, al-Zubayr ibn al-
Awwam, and al-Harith ibn al-Simmah in a group of Muslims.
[[This part of the narration is in Ibn Hisham’s Sirah 3:88-89.]]
 While the Messenger of Allah ‫ ﷺ‬was in the hill pass with those few
companions, some Quraysh climbed the hill. The Messenger of Allah ‫ﷺ‬
said, "O Allah, it is not appropriate for them to be above us!" So 'Umar
ibn al-Khattab and a group of the Muhajirun fought until they forced
them down from the hill. The Messenger of Allah ‫ ﷺ‬then moved towards
a boulder to climb it, but he was unable to ascend. He was wearing two
coats of armor. When he tried to climb but couldn't, Talhah ibn 'Ubayd
Allah sat beneath him, and he used him to climb until he stood upon it.
 [[This narration is in Ibn Hisham’s Sirah 3:91 and in Tariq al-Tabari
3:21.]]
 When Abu Sufyan wanted to depart, he looked over the hill and shouted
at the top of his voice, "We have won! War is a cycle—one day for us,
one day for you! Exalt Hubal!" meaning, "Glorify your religion."
[[The phrase “We have won” refers to drawing an arrow with "Yes," and
"Exalt Hubal" refers to glorifying the idol.]]
 The Prophet ‫ ﷺ‬said to 'Umar, "Stand up and respond to him by saying,
'Allah is higher and greater! The slain among us are in Paradise, and the
slain among you are in the Fire!'" 'Umar responded to Abu Sufyan, who
then called out, "Come here, O 'Umar!" The Prophet ‫ ﷺ‬told 'Umar, "Go
to him and see what he wants." So, 'Umar went to him, and Abu Sufyan
asked him, "I implore you by Allah, O 'Umar, did we kill Muhammad?"
'Umar replied, "By Allah, no! He is listening to you now." Abu Sufyan
then said, "You are more truthful to me than Ibn Qami'ah, and better!"
[[The narration continues from Ibn Hisham's Sirah 3:88-99.]]
 Ibn Humaid narrated, saying: Salamah narrated from Ibn Ishaq: "So He
repaid you with grief after grief, so that you would not grieve for what
escaped you or what befell you," meaning sorrow upon sorrow, from the
killing of your brothers, the enemy’s superiority over you, and the fear
you had when you heard the claim that your Prophet had been killed.
These were all sources of grief. [[The full translation continues detailing
the battle of Uhud and the following reflections on the events and
interpretations related to the verse.]]

Tafsir (Exegesis) of the Verse: "When you were climbing up (the hill) and
did not look back at anyone, while the Messenger was calling you from
behind" (Qur'an 3:153)
The verse describes a specific moment during the Battle of Uhud when many of
the Prophet Muhammad’s companions fled in disarray, ignoring the calls of the
Prophet ‫ﷺ‬, who was urging them to return and regroup. This happened after a
sudden reversal in the battle due to the Muslims’ temporary disobedience.
Explanation:
God is reminding the believers of the event when they fled from the battlefield,
not turning to look at anyone else as they fled in panic. The Prophet ‫ﷺ‬,
meanwhile, was calling them from behind, urging them to come back and face
the enemy instead of retreating.
Different Readings of the Word "‫( "تصعدون‬You were climbing up):
 Most Qur’an reciters from the regions of Hejaz, Iraq, and Syria:
They read the word "‫ "تصعدون‬with a damma (u sound) on the "ta" (
‫ )ُتصعدون‬and a kasra (i sound) on the "ayn" (‫)ِإصعاد‬, meaning "climbing
up" or "ascending a valley." This reading implies that the companions
were running away, moving upward in the valley.
 Al-Hasan Al-Basri: He recited it as "‫( "َتصعدون‬with a fatha on the "ta"
and "ayn"), implying they were "climbing" the mountain, suggesting
they fled by ascending uphill.
Interpretation by Scholars:
1. First Interpretation:
o The majority opinion, based on the common reading, is that the
companions were fleeing down the valley during the battle,
focusing on escaping from the enemy rather than ascending the
mountain.
o Some interpretations mention that this flight was in the valley, not
uphill, based on the linguistic difference between "‫( "إصعاد‬moving
forward or upward in a valley) and "‫( "صعود‬climbing something
high like a mountain).
2. Second Interpretation:
o Another group of scholars, like Al-Hasan Al-Basri, understood the
word to mean that the companions were fleeing by climbing uphill
after being overwhelmed by the enemy. Some companions
retreated to the mountain of Uhud, while the Prophet ‫ ﷺ‬remained
on the battlefield calling them back.
Historical Context:
During the Battle of Uhud, the Muslim forces initially had the upper hand.
However, when some of the archers left their posts to collect war spoils, the
enemy (the Quraysh) launched a counterattack. This sudden change in fortune
led to chaos, and many Muslims fled in confusion.
The verse emphasizes how the Prophet ‫ ﷺ‬was left behind, calling out to the
fleeing companions, but in their panic, they did not heed his call. They were too
focused on fleeing from the enemy’s onslaught.
Grammatical and Linguistic Insights:
 "‫"إذ تصعدون‬: The word can be interpreted in two ways: moving
upward or fleeing in a valley.
 "‫"وال تلوون على أحد‬: This means the companions did not turn back to
help each other, but were entirely focused on their own escape.
 "‫"والرسول يدعوكم في أخراكم‬: This emphasizes the Prophet ‫’ﷺ‬s
position at the back, where he was calling the fleeing Muslims to return.
Lessons:
1. Disobedience leads to consequences: The verse reflects how a moment
of disobedience (leaving the posts) resulted in a reversal of victory into
near-defeat.
2. Prophet’s persistence: Even in moments of great danger, the Prophet ‫ﷺ‬
showed his dedication to his followers, trying to bring them back into
order despite the overwhelming chaos.
3. Unity is essential in battle: The verse highlights the importance of unity
and collective discipline, especially in moments of crisis.

Tafsir al-Tabari on Qur'an 3:153:

The interpretation of the verse: "When you were climbing [the hill] without
looking back at anyone, while the Messenger was calling you from behind
you."
Abu Ja'far [Al-Tabari] said: Allah, may His praise be exalted, is saying, "And
indeed, He has forgiven you, O believers, for He did not destroy you completely
due to your sins and your fleeing." [The verse begins with] "when you were
climbing and not turning back to anyone."
Differences in the recitation:
The majority of the reciters from Hijaz, Iraq, and Sham [Syria]—except Al-
Hasan Al-Basri—recited it as "‫[ "ُتْصِعُدون‬tusʿidūn] with a dhamma on the "ta"
and a kasra on the "ʿain." This is the correct reading according to us, due to the
consensus of the authoritative reciters on it, and their rejection of any other
reading.
It has been reported that Al-Hasan Al-Basri used to recite it as "‫"َتْصَعُدون‬
[taṣʿadūn], with a fatha on both the "ta" and the "ʿain."
Report 8047: Ahmad bin Yusuf narrated to me, saying: Al-Qasim bin Salam
narrated to us, saying: Hajjaj narrated to us, from Harun, from Yunus bin
Ubayd, from Al-Hasan [Al-Basri].
As for those who recited "‫[ "ُتْصِعُدون‬tusʿidūn] with a dhamma on the "ta" and a
kasra on the "ʿain," they interpreted it as the people fleeing from their enemy,
moving into the valley. They mentioned that in Ubay's recitation, it is: " ‫ِإْذ‬
‫( "ُتْصِعُدوَن ِفي اْلَواِدي‬When you were climbing in the valley).
Report 8048: Ahmad bin Yusuf narrated to us, saying: Abu Ubayd narrated to
us, saying: Hajjaj narrated to us, from Harun.
They said: Fleeing on level ground or in valleys and ravines is called "‫"إصعاد‬
(ascending), not "‫( "صعود‬climbing). They said, "Climbing" is used for going up
mountains, ladders, and stairs, because the meaning of "‫( "صعود‬climbing) is to
ascend and rise over something vertically. [Refer to Majaz al-Qur’an by Abu
Ubayd 1:105 and Ma’ani al-Qur’an by Al-Farra’ 1:239.] They said that moving
on level ground or descending is called "‫ "إصعاد‬as is said, "We ascended from
Mecca," meaning we began our journey away from it, or "We ascended from
Kufa to Khurasan," meaning we traveled away from it, starting our journey.
They said that most of the scholars of interpretation explained that the people,
when fleeing from their enemies, took to the valley.
Those who said so:
Report 8049: Bishr narrated to us, saying: Yazid narrated to us, saying: Sa'id
narrated to us, from Qatadah: “Without looking back at anyone,” that was the
day of Uhud. They ascended in the valley fleeing, while the Prophet ‫ ﷺ‬was
calling them from behind, saying, “Come to me, O servants of Allah! Come to
me, O servants of Allah!”
Abu Ja'far [Al-Tabari] said: As for Al-Hasan [Al-Basri], I believe he recited it as
"‫[ "َتْصَعُدون‬taṣʿadūn] with a fatha on both the "ta" and the "ʿain," because he
believed that the people, when they fled from the polytheists, climbed up the
mountain. A number of scholars of interpretation said this.
Those who said so:
Report 8050: Muhammad bin Al-Husayn narrated to us, saying: Ahmad
narrated to us, saying: Asbat narrated to us, from Al-Suddi, who said: When the
polytheists attacked the Muslims at Uhud and defeated them, some entered the
city, and some fled up the mountain to the rock, where they stood. The
Messenger of Allah ‫ ﷺ‬called the people, saying, "Come to me, O servants of
Allah! Come to me, O servants of Allah!" Allah mentioned their climbing of the
mountain and then mentioned the Prophet ‫ ﷺ‬calling them, saying, "When you
were climbing [the hill] without looking back at anyone, while the Messenger
was calling you from behind you."
Report 8051: Muhammad bin Amr narrated to us, saying: Abu Asim narrated to
us, from Isa, from Ibn Abi Nujayh, from Mujahid, who said: They gathered
around the Prophet ‫ ﷺ‬and began climbing the mountain, and the Messenger ‫ﷺ‬
was calling them from behind.
Report 8052: Al-Muthanna narrated to us, saying: Abu Hudhayfa narrated to
us, saying: Shibl narrated to us, from Ibn Abi Nujayh, from Mujahid, similar to
the previous report.
Report 8053: Al-Qasim narrated to us, saying: Al-Husayn narrated to us,
saying: Hajjaj narrated to us, from Ibn Jurayj, who said: Ibn Abbas said,
regarding the verse "When you were climbing [the hill] without looking back at
anyone," they were climbing Uhud in fear.
Abu Ja'far [Al-Tabari] said: We have mentioned that the most correct of the two
recitations is the one where "‫[ "إذ ُتْصِعدون‬tusʿidūn] is recited with a dhamma on
the "ta" and a kasra on the "ʿain," meaning "fleeing" or "ascending on level
ground or slopes," due to the consensus of the authoritative reciters on this
being the correct reading. Therefore, the most correct interpretation of the verse
is that the people were fleeing into the valley, rather than climbing the
mountain.
Abu Ja'far [Al-Tabari] said: As for the phrase "without looking back at anyone,"
it means they were not turning towards each other, and not looking back at
anyone, fleeing from their enemies while ascending into the valley.
As for "while the Messenger was calling you from behind you," it means that
the Messenger of Allah ‫ ﷺ‬was calling out to his companions, saying, "Come to
me, O servants of Allah! Come to me, O servants of Allah!"
Report 8054: Al-Qasim narrated to us, saying: Al-Husayn narrated to us,
saying: Hajjaj narrated to us, from Ibn Jurayj, who said: Ibn Abbas said: "And
the Messenger was calling you from behind you," meaning the Messenger of
Allah ‫ ﷺ‬was calling them, saying, "Come to me, O servants of Allah! Come to
me, O servants of Allah!"
Report 8055: Bishr narrated to us, saying: Yazid narrated to us, saying: Sa'id
narrated to us, from Qatadah, who said: They saw the Prophet ‫ ﷺ‬calling them,
"Come to me, O servants of Allah!"
Report 8056: Muhammad bin Al-Husayn narrated to us, saying: Ahmad
narrated to us, saying: Asbat narrated to us, from Al-Suddi, the same as the
previous report.
Report 8057: Ibn Humayd narrated to us, saying: Salama narrated to us, from
Ibn Ishaq, who said: Allah blamed them for fleeing from their Prophet ‫ﷺ‬, who
was calling them, and they were not turning to him despite his calling them.
Allah said, "When you were climbing [the hill] without looking back at anyone,
while the Messenger was calling you from behind you."
Report 8058: Yunus narrated to me, saying: Ibn Wahb informed me, saying: Ibn
Zayd said in his interpretation of "while the Messenger was calling you from
behind you," that this happened on the day of Uhud when the people fled from
the Prophet ‫ﷺ‬.

Interpretation of Allah’s Statement:

"Indeed, We offered the Trust to the heavens and the earth and the
mountains, but they declined to bear it and feared it; but man [undertook
to] bear it. Indeed, he was unjust and ignorant." (Surah Al-Ahzab 33:72)
Scholars of interpretation have differed in understanding the meaning of this
verse. Some have said that it means Allah presented His obedience and religious
obligations to the heavens, the earth, and the mountains, on the condition that if
they fulfilled them, they would be rewarded, and if they neglected them, they
would be punished. They refused to bear this responsibility out of fear of failing
to fulfill what was required. However, Adam accepted it, and thus, the verse
states: "Indeed, he was unjust and ignorant"—unjust to himself and ignorant
of what was in his best interest.
Those Who Held This View:
 Ya'qub ibn Ibrahim narrated from Hushaym, from Abu Bishr, from
Saeed ibn Jubayr, regarding the verse: "Indeed, We offered the
Trust...", saying: "The Trust refers to the obligations Allah has
prescribed upon His servants."
 Hushaym also narrated from Al-'Awwam, from Al-Dahhak ibn
Muzahim, from Ibn Abbas, who said: "The Trust refers to the religious
obligations that Allah has imposed on His servants."
 Hushaym narrated from Al-'Awwam ibn Hawshab and Juwair, both
from Al-Dahhak, from Ibn Abbas, who explained the verse in the same
manner. Juwair added: "When the Trust was presented to Adam, he
asked, ‘O Lord, what is the Trust?’ He was told: ‘If you fulfill it, you will
be rewarded; if you fail, you will be punished.’ Adam said, ‘O Lord, I
accept it with all that it entails.’ Yet, he remained in Paradise only for the
duration between Asr (afternoon) and sunset before he disobeyed and was
expelled from it."
Other narrations emphasize the same interpretation, highlighting Adam’s
acceptance of the divine obligations and his failure to uphold them.
Additional Hadith and Commentary:
 Ali reported from Ibn Abbas that the heavens, earth, and mountains
refused the Trust not out of disobedience but due to their reverence for
Allah’s religion, fearing that they could not uphold it. Then it was offered
to Adam, who accepted it, and thus the verse describes him as "unjust
and ignorant", meaning unaware of the full consequences.
 Ibn Abbas also explained that the Trust was first offered to the heavens,
the earth, and the mountains before being presented to Adam, who was
warned that he would be held accountable if he failed.
  Al-Dahhak narrated that Allah tested Adam with the Trust, saying, "If
you do well, you will be rewarded; if you fail, you will be punished." Yet,
Adam did not remain steadfast even for a short period before failing.
Broader Meanings of the Trust:
Some scholars expanded the meaning of the Trust to include all religious duties,
obligations, and ethical responsibilities, including:
 Religious practices (prayer, fasting, almsgiving, pilgrimage).
 Moral integrity (honesty in speech, trustworthiness in keeping secrets,
fulfilling promises).
 Social obligations (maintaining justice, safeguarding entrusted property).
The Trust in the Context of Adam’s Descendants:
 The Prophet ‫ ﷺ‬said: "Trustworthiness and faithfulness were sent down
with the Prophets. Some were messengers, some were prophets, and some
were both. Then the Qur'an was revealed as the final divine instruction.
Over time, trustworthiness will gradually disappear from people’s hearts
until it is completely lost."
 Abu Darda narrated that the Prophet ‫ ﷺ‬mentioned five acts that, if
performed with faith, would lead to Paradise: maintaining prayers, giving
alms, fasting in Ramadan, performing Hajj if able, and fulfilling one’s
trusts.
An Alternative Interpretation:
Some scholars interpreted the Trust in this verse as referring specifically to
people’s personal trusts, meaning that individuals are responsible for keeping
promises, safeguarding entrusted possessions, and maintaining confidentiality.
They cite a hadith from the Prophet ‫ﷺ‬: "Martyrdom in the path of Allah
absolves all sins—except for breaches of trust." If a person was entrusted
with something and did not return it, he will be summoned on the Day of
Judgment and commanded to restore it. If the world has ended, he will be
thrown into Hell, where he will continue suffering for eternity.
The Connection Between the Trust and the Story of Cain and Abel:
Some interpreters linked this verse to the story of Adam entrusting his son Cain
(Qabil) with the responsibility of looking after his brother Abel (Habil) and his
family. However, Cain betrayed this trust and killed Abel out of jealousy. The
Quran recounts that Cain struggled to bury Abel’s body until Allah sent a crow
to show him how to dig a grave.
Conclusion:
The most correct interpretation is that the Trust in this verse encompasses all
forms of trust—religious obligations, ethical duties, and personal
responsibilities. The verse warns that humans, unlike the heavens, earth, and
mountains, accepted this responsibility despite their weakness, making them
accountable for their choices.
This interpretation aligns with the views of many scholars, emphasizing that
human beings, despite their ignorance and injustice, were given the ability to
uphold divine commandments—but often fail in doing so.
When Allah (the Exalted) clarified in this Surah the rulings He intended to
explain, He then commanded adherence to His orders. Trust (Amanah)
encompasses all religious obligations according to the correct view, which is the
opinion of the majority.
Al-Tirmidhi al-Hakim Abu Abdullah narrated: Ismail bin Nasr told us, from
Salih bin Abdullah, from Muhammad bin Yazid bin Jawhar, from al-Dhahhak,
from Ibn Abbas, who said: The Messenger of Allah (‫ )ﷺ‬said:
"Allah the Exalted said to Adam: O Adam, I presented the Trust (Amanah)
to the heavens and the earth, but they could not bear it. Will you take it
upon yourself with all that it entails? Adam asked: 'And what does it entail,
O Lord?' Allah replied: 'If you uphold it, you will be rewarded, but if you
neglect it, you will be punished.' So Adam accepted it with all that it
entailed. However, he did not remain in Paradise for more than the time
between the first prayer and the afternoon prayer before Satan led him
out."
The Trust refers to the obligations that Allah has entrusted to His servants.
There are different interpretations regarding its specific details.
 Ibn Mas‘ud said that the Trust refers to financial trusts, such as deposits
and other similar matters.
  Another narration from him states that the Trust encompasses all religious
obligations, with financial matters being the most significant among
them.
 Ubayy bin Ka‘b said that part of the Trust is that a woman is entrusted
with safeguarding her chastity.
 Abu al-Darda’ said that the ritual purification (ghusl) after major impurity
is a Trust and that Allah has not entrusted any aspect of religion to
mankind except for it.
In a hadith attributed to the Prophet (‫)ﷺ‬, it is reported:
"The Trust is in the prayer; if you wish, you may pray, and if you wish, you
may neglect it."
Similarly, fasting and ritual purification are considered Trusts.
 Abdullah bin Amr bin al-As said: "The first thing Allah created from man
was his private parts, and He said: 'This is a Trust I have placed with you,
so do not misuse it except in its rightful manner. If you protect it, I will
protect you.'"
 Therefore, the private parts, ears, eyes, tongue, stomach, hands, and feet
are all Trusts.
 "There is no faith in one who has no trustworthiness."
Al-Suddi mentioned that the Trust refers to Adam entrusting his son Qabil
(Cain) with his offspring and family, but Cain betrayed this trust by killing his
brother.
This is supported by the verse: "Indeed, We offered the Trust to the heavens,
the earth, and the mountains, but they refused to bear it and were afraid of
it. But man [undertook to] bear it. Indeed, he was unjust and ignorant."
(Qur'an 33:72)
Mujahid said that when Allah created Adam, He offered the Trust to him. Adam
asked: "What is it?" Allah said: "If you uphold it, you will be rewarded; if you
fail, you will be punished." Adam accepted it, but he was removed from
Paradise shortly thereafter.
Another interpretation by Ibn Abbas is that the Trust refers to religious
obligations. Allah presented them to the heavens, the earth, and the mountains,
with the promise of reward for their fulfillment and punishment for their
neglect. However, they refused out of awe for the magnitude of Allah's religion,
not out of disobedience.
Then, Allah offered it to Adam, and he accepted it with all that it entailed.
The scholar al-Nahhas stated: "This is the interpretation agreed upon by most
scholars of exegesis."
Some scholars say that when Adam's death was near, he was commanded to
present the Trust to creation. He did so, but only his children accepted it.
Another interpretation suggests that the Trust refers to the knowledge of divine
signs and proofs that Allah placed in the heavens, the earth, and the mountains,
which they displayed, except for mankind, who concealed and denied them.
Some scholars say that the term "We offered" means "We made known", just
as one would say: "I displayed the slave girl for sale."
The meaning of the verse is that Allah presented the responsibility of the Trust
to the inhabitants of the heavens, the earth, and the mountains, including the
angels, humans, and jinn. However, they feared carrying its burden.
Al-Hasan said: "The reference to 'man' in the verse pertains to disbelievers and
hypocrites, who failed in fulfilling the Trust."
Some scholars argue that in this verse, the presentation of the Trust is
metaphorical, illustrating that even the heavens and the earth, despite their vast
size, would struggle to bear the burden of obligations and accountability.
The final interpretation holds that the Trust represents religious obligations,
which humans have been entrusted with, despite their weakness and tendency
towards injustice and ignorance.
This is similar to another Qur’anic verse: "Had We sent down this Qur'an
upon a mountain, you would have seen it humbled and splitting asunder
from fear of Allah." (Qur'an 59:21)
This verse serves as an example to show the enormity of human responsibility
in upholding Allah’s commandments.