How to resolve a difference of opinion among scholars?

Sources

• ✓ 4:59 · An-Nisaa

  4:59 · Muhammad Marmaduke Pickthall

  يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا

  O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.

• ✓ Tafsir Ibn Kathir on 4:59

  Sunni

  Tafsir Ibn Kathir · 4:59

  Ibn Kathir explains that this verse was revealed concerning Abdullah ibn Hudhafah ibn Qays ibn Adi when the Prophet ﷺ sent him on a military expedition. It commands obedience to Allah, His Messenger, and those invested with authority among the believers. Several chains of narration confirm this context, including a narration recorded by al-Bukhari from Ibn Abbas, who states that "Obey Allah and obey the Messenger and those in authority among you" was revealed about this incident. The commentators relate numerous hadiths illustrating the principle of obedience to authority, provided it is in what pleases Allah. For example, Ahmad ibn Hanbal reports from Ali that when the Prophet ﷺ sent a patrol and appointed an Ansari leader over them, this leader commanded his men to obey him and to enter a fire he kindled as a test. The men hesitated, but upon returning to the Prophet ﷺ he said: "If you had entered it, you would not have come out; obedience is only in that which is good." This teaching affirms that obedience is mandated only in lawful matters. Abu Dawud and Muslim transmit from Abdullah ibn Umar that a Muslim is required to listen and obey his Muslim leader in all matters, whether he wishes them or not, so long as he is not commanded to disobey Allah. If commanded to sin, there is no obedience. There are also narrations from various Companions and the Prophet ﷺ emphasizing the necessity of pledging allegiance and obeying rulers, highlighting that abandoning obedience to the group or alliance leads to a pre-Islamic state of ignorance. The phrase "those in authority among you" is interpreted by some scholars, like Ali ibn Abi Talhah quoting Ibn Abbas, as referring to those skilled in jurisprudence and religion—the scholars. Mujahid, Ata, al-Hasan al-Basri, and Abu al-Aliyah have similarly explained it as meaning the scholars, or more broadly, the righteous leaders and learned figures. Obedience to these authorities is tied to commands that align with Allah’s law and not disobedience. This is supported by other Quranic verses commanding reliance on the scholars and divine revelation, as well as authentic prophetic sayings stipulating that obedience to the leader is obedience to the Prophet, and disobedience to the leader equals disobedience to the Prophet. Regarding disagreements or disputes, Mujahid and other early scholars explain that the return to Allah and His Messenger refers to referring back to the Book of Allah and the Sunna of His Messenger for judgement. This is a divine ruling encouraging that all disputes on the fundamentals and branches of the religion be settled in this way, as Allah says that all disputes should be referred back to Him. What the Book and Sunna judge to be true must be accepted, and what contradicts it is falsehood. The verse’s phrase, "if you dispute in anything, refer it back to Allah and the Messenger," thus commands arbitration by revelation, affirming one’s faith in Allah and the Last Day. The return to the Book and Sunna is described as "better" and "best interpretation," meaning it leads to the best outcome, for this is the correct and authorized manner of settling disputes. Ibn Kathir gathers abundant hadiths and narrations relating to this verse, illustrating the centrality of obedience to rightful authority, moderation in obedience only within limits of divine law, and the refutation of rebellion or abandonment of societal unity. He cites numerous companions and reports to confirm the point that ultimate allegiance and obedience are due only as far as they conform to obedience to Allah and His Messenger, with no obedience permitted in sin.