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Sources

• ✓ 4:30 · An-Nisaa

  4:30 · Muhammad Marmaduke Pickthall

  وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًۭا وَظُلْمًۭا فَسَوْفَ نُصْلِيهِ نَارًۭا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا

  Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah.

• ✓ Tafsir Ibn Kathir on 4:30

  Sunni

  Tafsir Ibn Kathir · 4:30

  Allah, the Glorified and Exalted, forbids His believing servants from unlawfully consuming the wealth of others, meaning gaining wealth through illegitimate means such as usury (riba), gambling, and all deceitful tricks that resemble these forbidden gains. Ibn Jarir narrated from Ibn Abbas about a man buying a garment with the agreement that if satisfied he would keep it and if not, return it with a dirham; Ibn Abbas said this is what Allah referred to in the verse "And do not consume one another's wealth unjustly." This demonstrates that only mutually agreed trade is lawful. Ibn Abi Hatim narrated that the verse "O you who believe, do not consume one another's wealth unjustly" is a firm, un-abrogated command that remains valid until the Day of Resurrection. Ali ibn Abi Talha reported from Ibn Abbas that when this verse was revealed, Muslims expressed concern that since food is the best wealth, eating at another’s home seemed forbidden, prompting the revelation of the subsequent verse "No blame upon the blind..." (Qur'an 24:61) to allow concession in such cases. The phrase "except it be trade by mutual consent" is a permissive exception, indicating that legitimate, consensual business transactions are allowed and encouraged to acquire wealth. This was used by Imam Shafi'i to argue that sale requires consent, as the text explicitly mentions mutual agreement, contrasting with unilateral gifts which may not necessarily imply consent. However, Maliki, Hanafi, Ahmad, and their followers disagreed, permitting certain sales even without explicit oral consent, if inferred from actions, especially in minor transactions. Mujahid interpreted "trade by mutual consent" as either a sale or a gift freely given between two parties. The Prophet Muhammad ﷺ said, according to a report by Maimun ibn Mihran, "Sales are conducted by mutual consent; the buyer and seller have a right to rescind the sale before they part. It is not lawful for a Muslim to deceive another Muslim." This hadith emphasizes the importance of mutual consent and honesty in transactions. Another key point is the doctrine of the option to rescind a sale (khiyar al-majlis), validated by the Prophet's saying, "The two buyers/sellers have the option to rescind as long as they remain together." This principle was upheld by Shafi'i, Ahmad ibn Hanbal, and most early and later scholars. Similarly, the right of option due to a stipulated condition (khiyar al-shart) is accepted up to three days or more depending on the nature of the subject matter. The verse continues with the prohibition "And do not kill yourselves," which is interpreted broadly to include avoiding all acts that cause harm to oneself, such as committing major sins and unlawfully consuming each other's wealth. Allah's mercy is present in His commands and prohibitions. A hadith related by Amr ibn al-As shows his concern about performing ablution in extreme cold and his reliance on the allowance of tayammum (dry ablution) based on this verse. The Prophet ﷺ smiled but did not reprimand him, indicating that Allah’s mercy permits concessions. Other hadith warn against suicide, stating that whoever kills himself with a sharp object will hold that object on the Day of Judgment as punishment in Hell forever. The phrase "whoever does that in aggression and injustice," refers to one who knowingly and defiantly disobeys Allah's prohibitions, which is a grave sin warranting severe punishment. The verse then promises: "If you avoid the major sins which you are forbidden, We will absolve your minor sins and admit you to a noble entrance (Paradise)." This means that avoiding major sins leads to forgiveness of lesser sins and entry into Paradise. Scholars have narrated many hadith enumerating the major sins, usually seven, including shirk (associating partners with Allah), killing without right, magic, usury, consuming the wealth of orphans unjustly, fleeing the battlefield, and slandering chaste women. Other lists add the violation of family ties, lying in testimony, drinking alcohol, and more. The companions and followers discussed the scope of major sins, some considering any sin carrying a severe warning or punishment as major. Ibn Abbas stated the number of major sins is more than seven, possibly up to seventy, and that no sin is major if sincere repentance and forgiveness are possible. The overall guidance of this verse and its commentary is a strong prohibition on unjust and unlawful consumption of others' wealth, paired with a command to avoid major sins, with the promise of mercy and forgiveness from Allah for those who do so. It underlines the importance of fairness, mutual consent in transactions, respect for life, refraining from sin, and the hope of Allah’s reward upon sincere avoidance of serious wrongdoings.