Commentary on the verse “and man was created weak” [an-Nisa’ 4:28]

This verse is
one of the greatest proofs that Islamic sharee‘ah (system of law and
regulations) is the system that is most suited to the psychological,
intellectual and physical makeup of man, and that one of its main qualities
is that it is in harmony with “human nature” that is inherently weak and
vulnerable, no matter how great a person may feel and how arrogant he may
act, for in reality and ultimately human nature is weak and unable to
survive and function except within an environment and framework that is
suitable for it.

Because of that,
Islamic sharia is valid for every time and place. The words
“and
man was created weak”
[an-Nisa’ 4:28]
highlight and
clarify Allah’s wisdom in prescribing some of the rulings, as the reason for
these easy and merciful rulings is that they are compatible with the
inherently weak and dependent nature of man. This is something that is very
clear to one who reads the context of this verse in the passage in which
Allah, may He be glorified and exalted, says (interpretation of the
meaning):

“Allah
wishes to make clear (what is lawful and what is unlawful) to you, and to
show you the ways of those before you, and accept your repentance, and Allah
is All-Knower, All-Wise..

Allah wishes to accept your
repentance, but those who follow their lusts, wish that you (believers)
should deviate tremendously away from the Right Path.

Allah wishes to lighten (the
burden) for you; and man was created weak (cannot be patient to leave sexual
intercourse with woman)”

[an-Nisa’
4:26-28].

Al-‘Allaamah at-Taahir
ibn ‘Ashoor (may Allah have mercy on him) said:

The words “and
man was created weak”
highlight and explain the reason why the rulings were made easy, show the
advantage of this religion and system of law, and indicate that it is the
religion which is most suited to people in every time and place. Hence the
rules and regulations in previously-revealed religious texts paid attention
to one situation, to the exclusion of others, and this is referred to in the
verse in which Allah, may He be exalted, says (interpretation of the
meaning):

“Now
Allah has lightened your (task), for He knows that there is weakness in you”

[al-Anfaal 8:66].

Some
commentators explained weakness here as referring to weakness with regard to
the temptation of women. Tawoos said: Man is never weaker than he is in the
face of the temptation of women. But the meaning of the verse is not limited
to this context, although it is definitely to be noted here, because the
rulings mentioned in the preceding verses speak of concessions in the issue
of marriage.

End quote from
at-Tahreer wa’t-Tanweer (5/22)

This view, which
was favoured by al-‘Allaamah at-Taahir ibn ‘Ashoor (may Allah have mercy on
him) concerning the interpretation of weakness in this verse as referring to
all kinds of human weakness, is the strongest view and most appropriate
interpretation. However Ibn al-Jawzi (may Allah have mercy on him) mentioned
three views concerning the verse, as he said:

With regard to
what is meant by human weakness, there are three views:

1.    

That it refers
(in general terms) to man’s inherent weakness. Al-Hasan said: It (refers to
the fact that) he was created from semen of worthless water (32:8).

2.    

That he is weak
and lacks patience in the face of the temptation of women. This was the view
of Tawoos and Muqaatil.

3.    

That he is weak
in resolve when overwhelmed by emotions and desires. This is the view of
az-Zajjaaj and Ibn Keesaan.

End quote from
Zaad al-Maseer (1/395)

But the
important principle with regard to interpretation of the holy Qur’an is that
whenever it is possible to interpret the meanings of the Qur’an in broad and
general terms, that is closer to what is correct, and that if there are
different views that are not contradictory and it is possible to interpret a
verse according to all of the views, then that is more appropriate. Please
see the book Qawaa‘id at-Tarjeeh ‘inda al-Mufassireen (p. 41-44).

Ibn ‘Atiyyah al-Andalusi
(may Allah have mercy on him) said:

The apparent
meaning of this verse is that it is a kind of concession granted by Allah,
may He be exalted, allowing men to marry slave women, and His statement
about man’s weakness has to do with the context of the temptation of women.
In other words: as We are aware of your weakness in the face of the
temptation of women, We have granted you a concession by allowing you to
marry slave women. This is the view of Mujaahid and Ibn Zayd Tawoos.

After stating
this point, the verse goes further in reminding people of Allah’s favours,
because it highlights all the concessions that He has granted to His slaves
and how He has made the religion easy. Then comes a statement referring to
man’s weakness in general terms, because man is inherently weak and driven
by whims and desires in most cases.

End quote from
al-Muharrar al-Wajeez (2/40-41)

Ibn Jaziy al-Gharnaati
(may Allah have mercy on him) said:

“and
man was created weak”
– it was said that what this means is that he cannot be patient in the face
of the temptation of women, and this is what is implied by the context,
although the wording is more general than that.

End quote from
at-Tas-heel (1/188)

Ibn al-Qayyim
(may Allah have mercy on him) said, after quoting the views of some of the
salaf concerning the meaning of the verse:

The correct view
is that his weakness includes all of that, and his weakness is greater and
more far-reaching than that, for he is weak in physical structure, weak in
will, weak in resolve, weak in knowledge, and weak in terms of patience. The
problems and troubles that result from this weakness rush to him more
quickly than a stream running downhill.

End quote from
Tareeq al-Hijratayn (1/228)

Al-‘Allaamah as-Sa‘di
(may Allah have mercy on him) said:

“Allah
wishes to lighten (the burden) for you” [an-Nisa’ 4:28]
– that is because of His perfect mercy and all-encompassing kindness, and
because of His wisdom and knowledge of man’s weakness in all aspects,
weakness in physical structure, weakness of will, weakness of resolve,
weakness of faith, and weakness and lack of patience. So it is appropriate
that Allah should lighten the burden for man with regard to that which he is
too weak to deal with and that is beyond his faith, patience and strength.

End quote from
Tayseer al-Kareem ar-Rahmaan (p. 175)

Therefore the
most appropriate interpretation of human weakness in this verse is to
understand it in general terms, so that it will include all aspects of
weakness: psychological, physical, intellectual, emotional and structural.
Man is weak in nature because he is influenced by the good and bad
inclinations that are created in him, as well as the waswaas (whispers of
the Shaytaan) and whims and desires to which he is also subject. Man is also
physically weak because of what he is exposed to of problems and sickness,
in comparison to many other creatures that are great in size and strong in
build. He is intellectually weak because of his limited capabilities that
allow him some measure of success and innovative thinking, but only within
the boundary of the visible limits of the universe, and within that which
may be subject to a framework of science. He is also weak in terms of
emotions and feelings, so he is readily influenced by that which may make
him weep, feel joy, feel cowardly, become miserly, be encouraged, or become
afraid.

For further
explanation on types of human weakness, you may refer to a brilliant article
by Dr. ‘Abd al-Kareem Bakkaar on the following link:

http://www.saaid.net/Doat/bakkar/017.htm

Because of all
these kinds of weakness and helplessness, Allah, may He be glorified and
exalted, has prescribed for us that which is suited to us, and He has
lightened the burden for us. So He has not imposed upon us more than we can
bear. Thus our sharee‘ah is a system of lightness and ease, as Allah, may He
be glorified and exalted, says (interpretation of the meaning):

“Now
Allah has lightened your (task), for He knows that there is weakness in you”

[al-Anfaal 8:66].

Ibn ‘Abbaas (may
Allah be pleased with him) said:

There are eight
verses in Soorat an-Nisa’ which are better for this ummah than all that on
which the sun rises and sets. The first of them are the verses:

 “Allah
wishes to make clear (what is lawful and what is unlawful) to you, and to
show you the ways of those before you, and accept your repentance…”

[an-Nisa’
4:26-28]

… three
consecutive verses. The fourth is:

“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)”

[an-Nisa’ 4:31].

The fifth is:

“Surely! Allah wrongs not
even of the weight of an atom (or a small ant), but if there is any good
(done), He doubles it”

[an-Nisa’ 4:40].

The sixth is:

“And whoever does evil or
wrongs himself but afterwards seeks Allahs Forgiveness, he will find Allah
Oft-Forgiving, Most Merciful”

[an-Nisa’ 4:110].

The seventh is:

“Verily, Allah forgives not
that partners should be set up with him in worship, but He forgives except
that (anything else) to whom He pleases…”

[an-Nisa’ 4:48].

And the eighth
is:

“And
those who believe in Allah and His Messengers and make no distinction
between any of them (Messengers), We shall give them their rewards, and
Allah is Ever Oft-Forgiving, Most Merciful”

[an-Nisa’ 4:152].

Narrated by al-Bayhaqi
in Shu‘ab al-Eemaan (9/346)

And Allah knows
best.