Surah An-Nisa >> Currently viewing Surah An-Nisa Ayat 29 (4:29)

Surah An-Nisa Ayat 29 in Arabic Text

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ إِلَّآ أَن تَكُونَ تِجَـٰرَةً عَن تَرَاضٍۢ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًۭا
Yaaa aiyuhal lazeena aamanoo laa ta’kulooo amwaalakum bainakum bilbaatili ‘illaaa an takoona tijaaratan ‘an taraadim minkum; wa laa taqtulooo anfusakum; innal laaha kaana bikum Raheemaa

English Translation

Here you can read various translations of verse 29

Sahih International
And they say, “There is none but our worldly life, and we will not be resurrected.”

Yusuf Ali
And they (sometimes) say: “There is nothing except our life on this earth, and never shall we be raised up again.”

Abul Ala Maududi
They say now: ‘There is nothing but the life of this world, and we shall not be raised from the dead.’

Muhsin Khan
And they said: “There is no (other life) but our (present) life of this world, and never shall we be resurrected (on the Day of Resurrection).”

Pickthall
And they say: There is naught save our life of the world, and we shall not be raised (again).

Dr. Ghali
And they have said, “Decidedly there is (nothing) except our present life, (Literally: the lowly life, i.e., the life of this world) and in no way ever are we made to rise again.”

Abdel Haleem
They say, ‘There is nothing beyond our life in this world: we shall not be raised from the dead.’

Quran 4 Verse 29 Explanation

For those looking for commentary to help with the understanding of Surah An-Nisa ayat 29, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(4:29) Believers! Do not devour one another’s possessions wrongfully; rather than that, let there be trading by mutual consent.[50] You shall not kill yourselves.[51] Surely Allah is ever Compassionate to you.[52]


50. The expression ‘wrongfully’ embraces all transactions which are opposed to righteousness and which are either legally or morally reprehensible. By contrast, trade’ signifies the mutual transfer of benefits between the parties concerned, such as that underlying those transactions in which one person provides whatever satisfies the needs of another person and is paid in return. ‘Mutual consent’ means that the exchange should be free of undue pressure, fraud and deception. Although bribery and interest apparently represent transactions based on mutual consent, closer examination reveals that such consent takes place by constraint and under pressure. In games of chance, too, the participants seem to consent freely to the outcome. This kind of consent, however, is due to the expectation entertained by the participants that they will win. No one takes part anticipating loss. Fraudulent transactions also seem to be based on the mutual consent of the parties concerned. That kind of consent, however, is based on the false assumption that no fraud is involved in the transaction. Nobody who knew that he would be subjected to fraud would consent to be a party to that transaction.

51. This can be considered either as complementary to the preceding sentence or as an independent statement. If it is complementary, it means that to consume the property of others by wrongful means is tantamount to courting one’s own destruction; for such practices corrupt society on such a scale that even the most cunning are not spared their destructive consequences. This is in addition to the severe punishment that is bound to be meted out to such people in the Next Life. Taken as an independent statement, it can mean either that one should not kill others or that one should not kill oneself. Both the words used and the sequence in which they have been placed by God in this verse make each of these three meanings feasible.

52. God wishes His creatures well; their well-being and salvation please Him, and it is out of benevolence that He has forbidden things harmful to human beings.

Ibn-Kathir

29. O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent. And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you. 30. And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is easy for Allah. 31. If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).


Prohibiting Unlawfully Earned Money

Allah, the Exalted and Most Honored, prohibits His believing servants from illegally acquiring each other’s property using various dishonest methods such as Riba, gambling and other wicked methods that appear to be legal, but Allah knows that, in reality, those involved seek to deal in interest. Ibn Jarir recorded that Ibn `Abbas commented on a man who buys a garment, saying that if he likes it he will keep it, or he will return it along with an extra Dirham, “This is what Allah meant, when He said, o

﴿وَلاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُم بِالْبَاطِلِ﴾

(Eat not up your property among yourselves unjustly.”) `Ali bin Abi Talhah reported that Ibn `Abbas said, “When Allah sent down,

﴿يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَأْكُلُواْ أَمْوَلَكُمْ بَيْنَكُمْ بِالْبَـطِلِ﴾

(O you who believe! Eat not up your property among yourselves unjustly) some Muslims said, `Allah has forbidden us from eating up each other’s property unjustly, and food is our best property. Therefore, none among us is allowed to eat from anyone else’s food.’ After that Allah sent down,

﴿لَّيْسَ عَلَى الاٌّعْمَى حَرَجٌ﴾

(There is no restriction on the blind) (until the end of the Ayah). ﴿24:61﴾.”’ Qatadah said similarly. Allah’s statement,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾

(except it be a trade amongst you, by mutual consent.) means, do not revert to illegal ways and means to acquire money. However, there is no harm in commercial transactions that transpire between the buyer and the seller with mutual consent, so that money is legally earned from these transactions. Mujahid said that,

﴿إِلاَّ أَن تَكُونَ تِجَـرَةً عَن تَرَاضٍ مِّنْكُمْ﴾

(except it be a trade amongst you, by mutual consent.) means, “By selling and buying, or giving someone a gift.” Ibn Jarir recorded this statement.

The Option to Buy or Sell Before Parting, is Part of `Mutual Consent’ in Trading

Mutual agreement in various transactions is attained when both parties have the right to uphold or dissolve the agreement before they part. In the Two Sahihs, it is recorded that the Messenger of Allah said,

«الْبَيِّعَانِ بِالْخِيَارِ مَالَمْ يَتَفَرَّقَا»

(The seller and the buyer retain the (right to change their mind) as long as they have not parted.) Al-Bukhari’s wording for this Hadith reads,

«إِذَا تَبَايَعَ الرَّجُلانِ فَكُلُّ وَاحِدٍ مِنْهُمَا بِالْخِيَارِ، مَالَمْ يَتَفَرَّقَا»

(When two men conduct a transaction, they retain their (right to change their mind) as long as they have not parted.)

Forbidding Murder and Suicide

Allah said,

﴿وَلاَ تَقْتُلُواْ أَنفُسَكُمْ﴾

(And do not kill yourselves.) by committing Allah’s prohibitions, falling into sin and eating up each other’s property unjustly,

﴿إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً﴾

(Surely, Allah is Most Merciful to you.) in what He commanded you and prohibited you from. Imam Ahmad recorded that `Amr bin Al-`As said that when the Prophet sent him for the battle of Dhat As-Salasil, “I had a wet dream during a very cold night and feared that if I bathed, I would die. So I performed Tayammum (with pure earth) and led my company in the Dawn prayer. When I went back to the Messenger of Allah , I mentioned what had happened to me and he said,

«يَا عَمْرُو صَلَّيْتَ بِأَصْحَابِكَ وَأَنْتَ جُنُب»

(O `Amr! Have you led your people in prayer while you were in a state of sexual impurity) I said, ‘O Messenger of Allah! I had a wet dream on a very cold night and feared that if I bathed I would perish, and I remembered Allah’s statement,

﴿وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً﴾

(And do not kill yourselves. Surely, Allah is Most Merciful to you). So I performed Tayammum and prayed.’ The Messenger of Allah smiled and did not say anything.” This is the narration reported by Abu Dawud. Ibn Marduwyah mentioned this honorable Ayah and then reported that Abu Hurayrah said that the Messenger of Allah said,

«مَنْ قَتَلَ نَفْسَهُ بَحَدِيدَةٍ، فَحَدِيدَتُهُ فِي يَدِهِ، يَجَأُ بِهَا بطْنَهُ يَوْمَ الْقِيَامَةِ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، ومَنْ قَتَلَ نَفْسَهُ بِسُمَ فَسُمُّهُ فِي يَدِهِ، يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا، وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتلَ نَفْسَهُ، فَهُوَ مُتَرَدَ فِي نَارِ جَهَنَّمَ، خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا»

(Whoever kills himself with an iron tool, then his tool will be in his hand and he will keep stabbing himself with it in the Fire of Jahannam, forever and ever. Whoever kills himself with poison, then his poison will be in his hand and he will keep taking it in the Fire of Jahannam forever and ever. Whoever kills himself by throwing himself from a mountain, will keep falling in the Fire of Jahannam forever and ever.) This Hadith was also collected in the Two Sahihs. Abu Qilabah said that Thabit bin Ad-Dahhak said that the Messenger of Allah said,

«مَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ، عُذِّبَ بِهِ يَوْمَ الْقِيَامَة»

(Whoever kills himself with an instrument, will be punished with it on the Day of Resurrection.) This Hadith was collected by the Group. This is why Allah said,

﴿وَمَن يَفْعَلْ ذلِكَ عُدْوَناً وَظُلْماً﴾

(And whoever commits that through aggression and injustice, ) meaning, whoever commits what Allah has forbidden for him transgression and injustice – while knowing that it is forbidden for him, yet he still dares to commit it,

﴿فَسَوْفَ نُصْلِيهِ نَاراً﴾

(We shall cast him into the Fire,). This Ayah carries a stern warning and a truthful promise. Therefore, every sane person should beware of it, those who hear the speech with full comprehension.

Minor Sins Will be Pardoned if One Refrains from Major Sins

Allah said,

﴿إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ﴾

(If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins,) meaning, if you avoid the major evil deeds that you were prohibited We will forgive you the minor evil deeds and will admit you into Paradise. This is why Allah said,

﴿وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً﴾

(and admit you to a Noble Entrance (i.e. Paradise).) There are several Hadiths on the subject of this honorable Ayah. Imam Ahmad recorded that Salman Al-Farisi said, “The Prophet said to me, `Do you know what the day of Al-Jumu`ah is’ I said, `It is the day during which Allah brought together the creation of your father (Adam).’ He said,

«لكِنْ أَدْرِي مَا يَوْمُ الْجُمُعَةِ، لَا يَتَطَهَّرُ الرَّجُلُ فَيُحْسِنُ طُهُورَهُ، ثُمَّ يَأْتِي الْجُمُعَةَ فَيُنْصِتُ حَتَّى يَقْضِيَ الْإمَامُ صَلَاتَهُ، إِلَّا كَانَ كَفَّارَةً لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْمُقْبِلَةِ، مَا اجْتُنِبَتِ الْمَقْتَلَة»

(I know what the day of Jumu`ah is. Anyone who takes a bath and cleans himself as much as he can and then proceeds for the Friday prayer and remains quiet until the Imam finishes the prayer, all his sins in between the present and the next Friday will be forgiven, as long as major sins were avoided.)” Al-Bukhari recorded similar wording from Salman Al-Farisi.

The Seven Destructive Sins

What are the Seven Destructive Sins In the Two Sahihs, it is recorded that Abu Hurayrah said that the Messenger of Allah said,

«اجْتَنِبُوا السَّبْعَ الْمُوبِقَات»

(Avoid the seven great destructive sins.) The people inquired, ‘O Allah’s Messenger! What are they’ He said,

«الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّا بِالْحَقِّ، وَالسِّحْرُ، وَأَكْلُ الرِّبَا، وَأَكْلُ مَالِ الْيَتِيمِ، وَالتَّوَلِّي يَوْمَ الزَّحْفِ، وَقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ الْغَافِلَات»

(To join others in worship along with Allah, to kill the life which Allah has forbidden except for a just cause, magic, to consume Riba, to consume an orphan’s wealth, to turn away from the enemy and flee from the battlefield when the battle begins, and to accuse chaste women, who never even think of anything that would tarnish their chastity and are good believers.) Another Hadith that mentions False Witness Imam Ahmad recorded that Anas bin Malik said, “The Messenger of Allah mentioned the major sins, or was asked about the major sins. He said,

«الشِّرْكُ بِاللهِ، وَقَتْلُ النَّفْسِ، وَعُقُوقُ الْوَالِدَيْن»

(Associating others with Allah in worship, killing the life, and being undutiful to the parents.) He then said,

«أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»

قال:

«قَوْلُ الزُّورِ أَوْ شَهَادَةُ الزُّورِ »

(Should I tell you about the biggest of the major sins The false statement – or the false testimony.)” Shu`bah – one of the narrators of the Hadith – said, “Most likely, in my opinion, he said, `False testimony.”’ The Two Sahihs recorded this Hadith from Shu`bah from Anas. Another Hadith In the Two Sahihs, it is recorded that `Abdur-Rahman bin Abi Bakrah said that his father said, “The Prophet said,

«أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»

(Should I inform you about the greatest of the great sins) We said, `Yes, O Allah’s Messenger !’ He said,

«الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْن»

(To join others in worship with Allah and to be undutiful to one’s parents.) He was reclining, then he sat up and said;

«أَلَا وَشَهَادَةُ الزُّورِ، أَلَا وَقَوْلُ الزُّور»

(And I warn you against false testimony and false speech.) and he continued repeating it until we wished that he would stop.” Another Hadith that mentions killing the Offspring In the Two Sahihs, it is recorded that `Abdullah bin Mas`ud said, “I asked, `O Allah’s Messenger! What is the greatest sin’ ﴿(in one narration) the biggest sin﴾’ He said,

«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»

(To make a rival for Allah while He Alone created you.) I said, `Then’ He said,

«أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»

(To kill your offspring for fear that he might share your food with you. ) I said, `Then’ He said,

«أَنْ تُزَانِيَ حَلِيلَةَ جَارِك»

(To commit adultery with your neighbor’s wife.) He then recited,

﴿وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ﴾

(And those who invoke not any other god along with Allah), until,

﴿إِلاَّ مَن تَابَ﴾

(Except those who repent).” Another Hadith from `Abdullah bin `Amr Imam Ahmad recorded that `Abdullah bin `Amr said that the Prophet said,

«أَكْبَرُ الْكَبَائِرِ: الِإشْرَاكُ بِاللهِ، وَعُقُوقُ الْوَالِدَيْنِ أَوْ قَتْلُ النَّفْسِ شعبة الشاك وَالْيَمِينُ الْغَمُوس»

(The greatest sins are: To join others in worship with Allah, to be undutiful to one’s parents – or to take a life) Shu`bah was uncertain of which one – (and the false oath). Recorded by Al-Bukhari, At-Tirmidhi, and An-Nasai. Another Hadith by `Abdullah bin `Amr about Causing one’s Parents to be Cursed `Abdullah bin `Amr said that the Messenger of Allah said,

«إِنَّ مِنْ أَكْبَرِ الْكَبَائِرِ أَنْ يَلْعَنَ الرَّجُلُ وَالِدَيْه»

(Among the worst of the major sins is for a man to curse his own parents.) They said, “How can one curse his own parents” He said,

«يَسُبُّ الرَّجُلُ أَبَا الرَّجُلِ، فَيَسُبُّ أَبَاهُ، وَيَسُبُّ أُمَّهُ فَيَسُبُّ أُمَّه»

(One curses another man’s father, and that man curses his father in retaliation, or he curses someone’s mother and that man curses his mother.) This is the wording of Muslim. At-Tirmidhi said, “Sahih.” It is recorded in the Sahih that the Messenger of Allah said,

«سِبَابُ الْمُسْلِمِ فُسُوقٌ، وَقِتَالُهُ كُفْر»

(Cursing a Muslim is a sin and fighting him is Kufr.)

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