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CR. 4 AL-NISA PT. 5
25. And forbidden to you are marriedwomen, except such as your righthands possess. This has Allah enjoinedon you. And allowed to you are thosebeyond that, that you seek tkem bymeans of your property, amarryingthem properly and not committingfornication. And for the benefit youreceive from them, bgive them theirdowries, as fixed, and there shall beno sin for you in anything you mutuallyagree upon, after the fixing of thedowry. Surely, Allah is All-Knowing,Wise.5O~
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a4 : 26 ; 5 : 6. b4 : 5 ; 60: 11.
relations bave bep,n established is unlawful,whether or not they are brought up as wards.'fhe daughters of those women withwhom such relat~ons have not beeli establishedcan be taken into ma.rril4gc and this is tltemeaning of the words, but if you have not gonein unto them, there shall- be no &in upon you.
The expression, of your sons that are from yourloins, is added to exclude wife's sons as well asadopted ones. Islam does not recognize the sys-tem of adoption. It wants us to look upon allMuslims as brothers; and :..s the adoption ofcertain individuals as sons conflicts with thispri.nciple of universal brotherhood, it has beenprohibited by Islam. The system of adoptionalso leads to contention and litigation.
In conformity with the conunand containedin thp. words, it is forbidden to you toba!:e ttl'O,i,ter, together it/, marriage, the Holy Prophet
is reported to have ordered one of the twosisters who were together the wives of one man'to be divorced by him after this injunction wasrevealed (Tirmidhi, ell. on Nileii!J). Theinjunction is based on sentimfl'Jlts ofdeference to near relationsbip and is meant toexclude possibility of dissensions in the olose
family circle..
:For similar reasons the Holy Prophet hasforbidden to unite in marriage a maternal auntand her sister's daughter or a paternal Buntand her brother's daughter.
504. Important Words:
..:.U I (married) is the plural of :.~and is deri ved from a- meaning, he cr itwas or became iilaccessible, fortified or protede'dagainst atta.ck. ;t)' a- means, the womanwa.s chaste i.e.. protected againl.'t moral orsexual sinfulness. ;t)I..:..i 1 means, thewoman got married. ~ therefore, meansa married woman; a chaste woman whoabstaim~ from what is unlawful; a free ornoble woman 8.11opposed to a bondwoman.Similarly ~ means, a married man; achaste man who abstains from what is unlawft,1l ;a free or noble man. u--- meal'!!, a fort or afortress. The word ..:.~ would, therefore,mean, women who have protected themselvesby entering, as it were, the fortress ofmarria~e.The word has been used in t.iLe Ql1ran in allthe different SeJ1SeSi.e. (1) married women,.(2) chaste women and (3) free women; butin the present 'verse it has been used in thesense of married women (Lane & Aqrab).
512
PT. 5 AL-NISA CH.4
~l- (committing fornication) is theactive participle from z:iL..which is derivedfrom. ~. They say (.III~ .i.e. he shedblood or made it flow. 111~ u\eans
~ 'tears began to flow. Thus the word is bothtransitive and intransitive. ~L.. means, hevied with the other party in shedding blood;he . committed fornication. e\ means, It
fornicator and wl- means, a fornicatress(Lane &. Aqrab).
J.J"':'I (ilowries) is the plural of ~I whichmeans, reward or wages. .t)I/;1 meaDS,dowry of a woman (Taj). In 33 ; 51, also the
word has been used in the sense of dowry. .
i..w..., (the benefit you rece.ive) is formedfrom ~ . '1'hey say I~ 1...:.- i.e. he gaveher (his wife) such a thing. ;t).~ tf means,he . benefited by the woman temporarily.I~ ~I n1e<1n8,he benetited by it for a longtime. rJ~e Arabic idiom does not countelJal'Cethe use of t~I with regard to a womanin the senGe of temporary conn.ection (Lisan).It must a1:l0 be n.oted thll,t whenever thenoun ,.w (taJi'lattu')is used to denote temporaryconnection with a woman, it is followed by thepreposition \ (hi) put before the word standing
for the woman, as in the above example.But in the expression ~ ~ ~1 Iithe pronoun U" referring to women ispreceded by the preposition a-.
~kJ .:.a. to(what your right hands possess).The Arabs say ~. a. l.la i.e. he or itis in the possession of my !ight hand, meaning,he or it i.sjn my pos~esgion and I can deal withhi~ or it as I like (Lisan &. Aqrab). Theexpression ~~ 1.:.C. \. generally signified,men or women taken prisoner hl war and beingin the custody and control of their Muslimcaptors. In this verse, the expression meanswomenp:ci&oners only. The term has beenused by the Quran in preference to .)t;. or.\.I (slave.s and bondwomen) to point tojl1~t . and rightful possessi~n, the word iJ\cJ(right honds) also pointing to the same tact.
Commentary :The expression, sltck as ydur right halids lJossese,
has been used in the Quran with regard tothose men or women who took part inaggres;:;ive wars against Islam and fen prisonersinto the h3.nds of Muslims. The context,however, Rhows that the expression used inthe present vrrse means female prisoners ofwar. Islam does not allow womer! takenprisoner in ordinary wars to be takl'n aswives. Tlus exce;ptionul injun.ction becoD\esoperative only when a hostile nat~n wagesa religious war against Islam with a vii'W toextirpating it and compelling Muslims toabandon their religion, at the point of thesword, and treats their prisoners as slaves, :if'was dOTII'in the da.ys of the Hoiy Prophf'twhen the enemy took away !\fusliln wome4as prisoners and treated them as shivps. TheIslamic injunction was thus only a retaliatorymeaSUl'e and also served the additional purposeof protecting the morals of captive women whowere generally in large numbers and whomwar separated from their kith and kin. Apeople who seek to compel others to forsaketheir religion at the point of the swordand red nee them to ijJavery are mf:'re brutesand not respectable human beings. TheyJQust be paid back in their own coin in orderto bring them to their senses. J!'or a fullerexposition of this subject see GeneralIntroiluction.
It may be noted that it is not permitted totake into marriFtge slIch female relations of abond woman who i8 treated as wife.,as correspondto the relations of a free woman within tbeprohibited degree. For instance, the mothers,sisters; daughters etc. of wch }wnd womf'1Icannot be taken in marriage.
The advocates of Mut'a (temporary marriage)have endeavoured \n vain to infer its lega.lity
.
from this verse. '1'he Qurap and the Arabiclan~uage both contradict this manifestlyunfounded inference. The misunderst.anding
St:S 3:3
CH.4 AL-NISA ~.5
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26. And whoso of you cannot affordto marry free, believing women,Zethim marry what your right handspossess, namely, your believing hand-maids. And Allah knows your faithbest; you are all one from another; somarry them with the leave of theirmasters and give them their dowriesaccording to what is fair, they beingchaste, not committing fornication, nortaking secret paramours. And if, afterthey are married, athey are guilty oflewdness, they shall have half thepunishment prescribed for free women.This is for him among you who fearslest he should commit sin. And thatyou restrain yourselves is betterfor you; and Allah is Most Forgiving,Me:rcifu1. 606
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a4 : J6. 20; 24: 20.
about Mttt'a seems to have arisen from thefailure to understand the difference betweenthe meanings ofter and t..~1 givenunder Important Words. The author of L~sinal.'Arab quotes Zajjij as sayin;: " This isa verse in the interpretation of wbich some menhave committed a great. blunder, owing to theirignorance of the Arabic language. They haveinferred from it the legality of Mut'a, which, bythe consensus of opipjon among Muslim theolo-gians, has been declared to be unlawful, where-as the words simply mean marriage performedin accordance with the couc1itions mentionedabove!'
According to Arabic usage, the legality ofMut'a, as asserted by some people, cannot,therefore, be inferred from this verse. If therebad been any reference to M flt'a, the preJW8i-tion used ought to have been \ (ba) and not a-mm). Moreover, the expreSBion used here is
not t!! but~' which ~s a sense
different from that of the former word.
Nor can any inference in favour of MU"Q bedrawn from the expressio~ U"j'y: I which, 8Sexplained under Important Words, means"their dowries,'" in which sense it has beenused in the Qurnn elsewhere also (33: 51).
On principle, tbe dowr,y lDUSt be paidimmediately a1; marriage; but with thewife's congent the payment can be suitablydeferred. The husband can increa!!e the amountof the dowry later, if. he so desires; but hecannot decrease it except with the permissionof the wife or the. Qa~i.
505. Important Words:
'ij, (to afford) is noun from JIJ" ..e. heor it was or became long, tall or high. J).means, bounty or gift; amplenes9 of meana :excellence j excess or increase i power or ability;wealth or competence. It may also mean,
SI.
PT. 5 AL-NISA CH.4
Z'I. aAllah desires to make clear toyou;, and guide you to, the paths ofthose before you, and to turn to youin mercy. And Allah is All-Knowing,WiSe.28. And 6Allah wishes to turn to you ""~ ~~ ", ~~ 'J~ ''''''':1 "~ '"
in mer~y, bu~ those who follow their C)~q~t~.J" ~. ~~ ot-~J't a.LJ'-,low demes WIsh that you should stray-. f~,.."" 4-, ',,,,-- ,,,, ","'..far away.50,8 I&>~~ ,~\ oro:
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114; 177. 69 ; 104; 33; 74; 42; 26.
dowry or ex~nsefl of marriage (Lane, Aqrab& 1\fllfradiit).
~I..t.o.1 (secret paramours) is the plural of~..t.o.. They say ~.)t.:. i.e. he was or becamehis friend or oompanion ; or he was or becamehis secret or priv~tefriend. ~I..t.o.1means friendsor secret friends; amorous companions orassociates; com!)aniolls or associates affectedwith sensual appetency (I.-ane & Mufradat).
~I (sins) is the Doun-infinitive from .:,.;.i.e. he fell into a difficulty; or he committeda sin or 8 critne or an act of disobedience; orhe committed fornication or adultery. ~therefore, meanS, severe difficulty or hardship;a state of perdition; a corrupt or evil state orconduct; a sin or crime or an act of disobediencedeserving punishment; a wrong action(intentional or unintentional); fornication oradultery (I.ane & Aqrab). See also 3 ; 119& 2: 221.
Commentary :
As God attaches great value to the faith of aMuslim, He does not Jike it to become impairedby hiRmarrying disbelieving women. Hencethe condition that even the bondwoman aMu.slim ma.y marry should be a believer.
The word!", you are all one from another, aremea.nt to raise believing bondwomen in tbeestimation of MnsJim.~,who are hereby requirednot to despise them or treat them with contempton account of their so-called tower status.
The words, half the pu~~isht1tent, mean 50stripes, thepunisbment for (unmarrjed) freewomen being 100 stripeB. See also 24: 3. Theword ha.lf shows that the verse refers to a puvish-ment which can be halved, and not to stoningto death, which was inflicted on married freewomen. The punishment definitely prescribedin the Quran (24:: 3) for a fornicator anda fornicu.tress is only a hUDdred 8tripes, but a.sthe Holy Propbe1~ differentiated betweenmarried and uDmarried persons, inflicting onthe former the punishm.ent of stoning to death,t.he aforesaid verse bas been taken as applyingto unmarried persons only.
The expression, tMs i,y for him among you'IJ..hofpars lP-athe. ShO'1olldcommit sin, shows th&tMuslims are enjoined to avoid, as far as possible,contracting conjugal relations with bondwomentaken prisoner from beJIigerent di.sbelievers.This is to be done o~ly if, on the one hand,one is not able to marry a free womanand, on the other, by remaining unmarried,one fears to fall into sin. The Muslim Empireof Baghdad. fell to pil'cos because the Khalifastook to contracting conjugal relations withbondwomen. The incompetent princes bornof them ruined the State. 111 most casesmarital relations with bondwomen are. calculatedto have a. demoralizing effect on both husbandsand children.
506. Commentary:In the matter of bondwomen, the Quran wantl:\
515
CH.4 AL- NISA PT. 5
desires to lighten your ~ 9r--?., ~\~/<:.:(.: -- 9~ .,...,' J."
man has been created @ '...: ~u~I~-'r~Lq~~CJ\ ai)1~~29. Allah
burden, forweak. 607
30. 0 ye who believe! adevour not .,'~ ~.../~('IT!\2~;' ,,>.'-,,1~' .-:, r...!..'t;your property among yourselves by ...° ~.':"!.--c>\J~ ~ ~!JM" ~~ ~...unlawful me.ans, except that you earn ~ . :,... ~,"'r ,!(; ,...~' ILr...~rby trade WIth mutual consent. And ' ~Jr~~...~~'~YO l:)1~!~\..;J~kill not yourselves. Surely, Allah is .. I b" '-0. . c~. ..
,Y"'r~'".. ~y...,9.~'" 7.!I',,"MerCIful towards you.50s 6~)~l.:)oa1I~~~1 ~~;
31. And whosoever does that by wayof transgression and injustice, Weshall cast him into Fire; and that iseasy with Allah.
32. If you bkeep away from the moregrievous of the things which you areforbidden, We will remove from youyour minor evils and admit you to aplace of great honour.609
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42 : 189. b42 : 38 ; 53 : 33.
Muslims to exercise self-control, without whichit is feared they may deviate frotH the path ofmoral rcetitude.
507. Commentary:The reason. why the Law is revealed is
that man is by nature weak and cannot himselffind out the ways of sJ)iritual advancement. SoGod has taken this burden from him. It wasfar from (:ad t.o entrust man with a workwhich hI' could not discharge.
The verse also constitutes refutation of theChristian doctrine of Atonement which rejectsthe- I.aw (Shari'at) on the ground of humanweakness. As a matter of fact, Islam declareshuman weakness to be t.he very reason for therevelation of the J~aw, so that it may help manto fulfil his high destiny. 'l'heLaw is not,therefore, a Cnrse but a help and a blessing.
508. Commentary:ny tmlawJnlmeans are meant all those means
&nd methods which ~re lOrbidden by the Law.
The verse decl:ues all commercial transactionswithout the mutual consent of seller and buyert.o be null and void.
The clause, ki:ll not yourselves, makes itclear that the devouring of other perRons'property by unlawful means or carrying ontransactions without the free consent of theparties ooncerned brings about the moral deathof the guilty party.
'l'he word'!, kill rcot yolt'r..~el~e~,also implyinterdiction of suicide. 'rhe Holy Prophet isreported to have said, " Whosoever kills himselfwith a weapon, will be brought on the Day ofJudgement with the said weapon in. his handand will be thrown into the Fire wherein hewill abide. And whosoever kills himself witha poison will be thrown into the Fire, with thatpoison in 1\s hand, where he will continue totake it " (Kathir).
509. Commentary:
Truly speaking, there is no classifi.c~tiQn of
516
- -
PT. 5 AL-NISA CH.4
33. And covet not that wherebyaAllah has made some Of you excelothers. Men shall have a share of thatwhich they have earned, and womena share of that which they have earned.And ask Allah of His bounty. Surely,Allah has perfect knowledge of allthings. 510
34. And bto everyone We haveappomted heirs to what. the parentsand the relations leave, and also thosewith whom your oaths have ratifieda contract. So give them theirportion. Surely, Allah watches allthingS.511
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more grievous and less grievous sins in theQuran. The term is rather a relative one. Thecommission of anything forbidden by Godis 3 sin and the coUlDlission of all sinswhich one findR difficult to shun is grievous.The meaning of the verse, therefore, is that ifyou avoid doing thofte things the giving up ofwhich seems difficult and burdensome to you,the result will be that you will be enabled toget rid of other sins as well. Some scholarsinterpret the word jiF (grievous sins) assigllifying the last stage of each act of ain. Forinstance, a person contemplates committing atheft. Now, whereas the actual cOIU1lutntentof theft is
.,grievous," the preliminary acts
IE'.adingup to it would be "miI\or evils:' If ODere$trains oneself from committing the finalact. the preliIiLinary ones will be forgiven him.
510. Commentary:
The first part of the verse means that: (1)One should not pray that God may give onethe very thing which another man p08se8~es;(2) One may. however, pray t.hat God uu~y
bestow on one" the like of that" which has
heen given to another man; (3) That whilepraying. one should not keep in view anyparticular favoured person, wislUng t.hat Godmay make one like that particular' person, forit n~ay be tbe will of God to bestow Hisfavours upon one in even a greater measure.One should only pray to Hod generally forHis bounty and grace, for Allah's bounty andgrace n.re unbounded..
The words. Men anall have a share oj that fl)Mchthey ha'veearned, etc.. cOlltain the key to nationalprogress and advance. Roth men and womenget what they earn and deserve. So we shouldnot wish evil for others but should work andpray. This ill the way to succeed in life andto win the pleasure of God. The words alsoreveal the equality of men and women so faras their work and reward are concerned.
511. Important Words:Jly (heirB) it>de-rived from J) and is t}1C
plural of J y which means. lord or chief;
master or owner; son of a paternal uncle; ora relation such as a son of a paternal uncleand thr:like.; aireedmlLn whom the emancipator
517
~~r
CH.4 AL-NISA PT. 5
R.6 35. aMen are guardians over womenbecause bAllah has made the one ofthem to excel the other, and becausethey (men) spend of their wealth." Sovirtuous women are those who areobedient, and guard the secrets oj theirhusbands with Allah's protection. Andas for those on whose part you feardisobedience, admonish them and leavethem alone in their beds, and chastisethem. Than if they obey you, seeknot a way against them. Surely,Allah is High and. Great.uI
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PT. 5 AL-NtSA ca. 4
ceased to speak to him or to associate withhim. ~ I~ meaDS, he forsook, orabandoned the thing; he f~un.ned lor avoidedit. ~ .Jj ~ meaDS, he separated hilD,selffroTU his wife or kept away from her (Lane& ~fufradiit).
l/"J!.,;I (chastise them) is derived froID,",-!fP.
They say ~.,; i.e. he beat, struck, 8Ulote orhit hilD, (wiPh hand, stick, etc.); hence, hechastised hilD,.
tJ. (High) is deriyed from ...y. i.e. he
or it was or becalD,e high, elevated, lofty orexalted. J I,; lD,eans, hej was or became
high, elevated, exalted or: suprelD,elyex.alted
01' extolled. J. me8n~ high, elevatedor .)ofty in rank, co~ilition or state.
J-' I which is one of the attributive namesof God (e.g. 2 :256) lD,eans, the High;the Most High; He above Whom is nothing.JkJl is also an attributive name of God(e..[/. 13 :10) meaning, He Who is great orsuprelD,ely great, the High or the Most High;One Higher than every other high one. JI,;mean~, COlD,cthou, as if said by a maD in ahigh place when calling upon a tna.n in a 10\\place, hut is also used genem.lly (Lane).
Commentary :
~rhe verse gives two reasons why man hasheen made the head of the falD,ily: (a) hisslll)erior lD,ental and physical powers; (b) hisbeing bread-earner and maintainer of thefamily. It is D&.tnraland fa.4-that he whoearns and supplies the 1D,0neyshould have thefinal say in the disposal of affairs.
The word .:.t;~ (obedient) spoken of wivesmar mean either obedient to God, or tohushands.
The expression, guard tke secrets of theirhusbands, lD,eansthat when tbe husbands areat hOlD,e,they are obedient to thelD,and guardtheir secrets; and when they are away, theynot onlr guard their secrets but take care of
their property and guard their ownchastity.
The clause, lea'IIethem alone in their beds, mil.YlD,ean: (a)absten1;ion from conjugal relationswith thelD,; '(b) sleeping in separate beds; or(c) ceasing to talk to thelD,. The use ofthe word" bed.s" also incidentally impliesthat the dis.obedient wives are to stay at homeand are not to be allowed to leave or beturued out of their homes.
The measures n~entioned ~n the verSe are notto remain in force for an indefinite period~ forwives are not to be left like a tkings",peni/,ed(4 ; 130). Four months, according to theQuran, is the utmost lilD,it for abstention fromconjugal relations i.e. for practical separation(2: 227).
If the husband deems the affair to be suffi-ciently grave, he '",ill have to observe theconditions mentioned in 4: 16.
Regarding "chasl~iselD,ent" mentioned as alast resort in the verse under comment aCompanion reports the Holy Prophet to havesaid that if at all a :Muslim has to beat his wife,the beat.ing should not be such as to leave anymark on her body (Tirmidhi ch. on Rifa').According to Abi Diwiidand Nasa'iI the HolyProphet forbade the beating of women a.t all,but when 'Umar cOJnplained that they had be-come refractory, he ga.ve the permission with theafore-mentioned condition; but on complaintof ill-treatlD,ent of women by their h\tsbandshe indignantly said that the hll8bands whobeat their wives were not the best among men(Kathir, iii). On anotlier occasion the HolyProphet is reported to have said: "The bestamong you is he who treats his wife bestan.d I aID, the best of you in this respect"(Tirlllidhi) .The divin.e attributes of "High and Great ..
mentioned at the end of the verse are alsointended to warn husbands that the chastise-ment of their wive.s. if at all resorted to,
519
CH.4 AL-NISA PT. 5
36. And aif you .feara breac~ between? ., ~I~~:'~r.. -'~" "'H\~~.!7. ~ \...them, then appomt an arbIter from ~ ~~. '" ..~ <:) 'his folk and an arbiter from her folk. -..9
f&'Y" ~.,'- ""'.. r~f:. 'If they (the arbiters) desire reconci- ~.i~~tt~i~\'l:~\~'~j~\
liation, Allah will effect it between'" "''''''''', .
1;,00,
them. Surely, Allah is All-Knowing, <&~ ~ c>(s~1ct~(1(:~ ~tAll-Aware.513 ..~..'" '" ,M'
37. And bworship Allah ahd associatenaught with Him, and show kmdnessto parents, and tQ kindred, and orphans,and the needy, and to the neighbourthat is a kinsman and the neighbourthat is a stranger, and the companionby your side, and ,the wayfarer, andthose whom your right hands possess.Surely, Allah loves not the proud andthe boastful' 514,
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j 9)J"'''~ ~ I~~' I'"'''' ~r"" ~l" .~I \ ' \ "~'~I(.:)
., .~I" W)~ cT.-'.,. ,,-.. ,,"'~ ",
~ """ ~r':'"r~.,,,,
~G~~~<;J~ ~a1 : 129. 66: 152; 7: M; 17: 24; 23: 60.
should lIOt be unjust or vindictive or high-han.ded ; for if they are high and great abovetheir wives, there is One Who is High ar.dGreat above all rJ.l~dHe shall call husban.ds toaccoun.t for an.y i.rnprope~ use of the qualifiedauthority given. to them over their wives.
case before them. The verse makes it clearthat Islam leaves no aVentte unej[plored tobring about rec:onciliation between husbandand wife before: it allows them to sever thetie of marriage.
514. Important Words:~I.)l..; (neighbour that is a 8trang~r)
is a compound word made up of .)~ (neighbour)aud ~ (stranger or one distant). Thecompound word thus means. a neigbbour whois not from one's own tribe or community; adistant neighbolllr (Aqrab & Mufradat).
~I ~~ (cOJInpanion by your side) is alsoCommentary: a compound word made up of ~t... (companion)
Tbe prOl~oull, u80d in. the plural number. and ~ (one's side). The compound word
in the expression fA>-~I (if YOI~fet~r) refers to thus means. the inunediate neighbour or the
the Muslim State or to the community or the near I~eighbour; or simply companion or 00-
l'eople. generally. The arbiters should prefer- worker or colleague (Aqrab, Lisan &
ably be chosen from the relations of the con- ~fufradiit).
tending parties, because they are expected to Commentary:be acquainted with the real cause of <liffere!~('e8 After Jayin~ down in the. preceding verses
and itis easier also for both paniea to put their that one should be kind to ono's wife. in the
520
513. Important Words:
~ (arbiter) is from r'--. They say ~i.e. he ma.de him judge. ~ or ,.> ~ meaus,
one whl} judges, a judge, an arbiter, arbitratoror umpire between pP.ople ; a ruler or governor(Lane).
PT. 5 AL-NISA. CR..
38. aWho are niggardly and enjoinpeople to be niggardly, and, concealthat which Allah has given them ofHis bounty. And We have preparedfor the disbelievers an humiliatingpunishment; 610
39. And for bthose who spend theirwealth to be Been of men, and believenot in Allah nor the Last Day. Andcwhoso has Satan for his companion,let him remember that an evilcompanion is he.616
~!!(1" \:!1~ "tfj\ ~ ~" ~ ' -: 4~~" -:,
"l'~',
",
t<:)~-'~;.U" . C»).."..o.. -'~~ ~':;~, t ,'"'"~ .-:"~~..«"r~~-::~l'
,
' ~,~ h
\ ! 9 ~\ ~.t~q'~IJv.:;&.~, I"~ a.b~t.~~@.
"",
-:~.! ~9",
' ',
' (f'\.-,"
,
r~ ~~\(~' ": ' f.. ~.9-:~~t"\;)~jI~-,~~ ;O;~~\O~.~~.J..
L~ "'.. ~ ,,' ~ "f '".
f(!;~,...'~
t~!.\\ . '.?" N>'~I 7/\1.1~,r ~\J..~'O~ ~..~J~ I~;. )" ~-
@~ ~t::;,
a3: 181; 17 : 30; 25: 68. b2 : 265. c43: 37, 39.
present verse the Quran enjoins a 1\'1lIslim tomake his kindness so comprehensive as toinclude in its scope the whole of mank~nd,from parents who are the nearest, to strangerswho are the farthest removed.
'rhe Arabic expression rendered as, neighbourthat is a kinsman, Dlay also mean: (1) theneighbour that lives near; (2) the neighbourthat is kindly.
Sim.ilarly the words,neighbour that isa stranger,rnayalsoinclude: (1) the neighbour that livesat a dilltance; (2) the neighbour tbat is notkindly.
The expression, companion by yotlr side,may mean: (1) wife or hUl"band; (2) comr8.deon a journey; (3) fellow-partner in a tradc ora co-worker; (4) aRsociate; (5) immediateneighbour.
.
The words. those whom,your right IJands posses."',may refer to sla.vcs, bondwom~n, servants andeven subordinates.
A person who does not carry out the divinecomma.ndments contained in tbis verse iscOI\demned as .. proud and boastful" because,instead ot doing good to others and be;ng kindto th&m, he looks down upon them and behavesarrogantly. The very act of a.bstain.ing from
being kind to one's fellow.beings, whetherrelations or neighbonrs or strangers, is a.n actof pride conden~ned by Islam.
515. Commentary:Son,e persons are so niggardly that, far from
spending their wealth for the benefit of others,they do not spend it even upon themselves,lept people should come to know of it. These.3,8it. were, conceal Allah's bounty. They arenot only deprived of the rewards and goodresults of charity but also become guilty ofconcealing God's bounty which He hasbestowed upon them for the good of mankind.Elsewhere the (-luran says, Acknou:ledge thebounty oj thy Lord in ft'ord and deed(93 : 12).
516. Important Words:
~ j (compan.ion) is the verbal adjective
from iJj. They s:ty ~ ~ iJj i.e.he connected, coupled or conjoined a thingwith another. (J) mean.s, au aSHociate; acomrade; a comp~J.:lion; also a husbar~d (IJane
~ Aqmb)..
Commentary:Some people spend thf>ir money wbile they
havc DOfaith in God or in the Last Day. They
521
CR. 4 AL-NISA ]?T.5
40. And what harm would have I'-!-:'.'"".I' "'~""'~'~",.I";(.,{,, ~r;/
befallen them, if they had believed in ~'..J~jl ~;;tL,~ ~~I.i ~ b~.JAllah and the Last Day and spent out
Iof what Allah has given them ~ And. @~~~\~~~J,t\J~-:'''~Allah knows them full well. ..., \;~ 'J)
",~U. Surely, aAllah wrongs not any one
'~~ . :\~. ! 'J~-r;."1
J~~ 'I tl': ";l -::even by the weight of an atom. And if ~ C>,,"'J) ".,~~4U\~\there be a good deed, He multiplies it and . , II'! , ~
":
".J ~ "
~,,, ' rJ"' ~' 7.
glVe.~ from HImself a great rewaru.617 ~ "'t. \ ~'CU .:.Jt~~ J' . It
~ ..
""~ ~ ,.
~" "..~ t"-k-""~~j ~ iJ, ~ -: ~.
~ ~.J 'J..,,;.'f I~ ~ ,).)! ... # ~. ""'/1.~
€9 'v !~~~~~~~
42. And how will it fare with thembwhen We shall bring a witness fromevery people, and shall bring thee as awitness against these 1618
b16 : 90.alO : 45; ]8: 50; 28: 85.
do it to win the 3ppl(\us~ of men and not Hepleasure of God. So, imtead of winning reward,tbey earn God's displeasure. Som~tiwes,however, money is spent openly in the causeof God with the object of inducing others todo the same. 'l'his display of charity belongsto an altogether different category and iscom.mendable.
517. Important Words:
J\i:.. (weight) is derived :(tom JA: mean-ing, it was or became heavy, weighty orponderous. JIit. means, the weight of a tbingwhether great or small; a thing with whichone weighs; a certain weight of whi.ch thequantity is well-known; a dirhem; a diniir(Lane).
',)'; (atom) is derived from J3 meaning,he sprinkled or scattf:red. ,)~ of which;.J'; isthe singular n\eans, thc young of antl:l ; ant'seggs; small red au,ts; the smalJest of ants;the motes that are seeD il\ a ray of the sun thatenters through an apertlue (Lane).
Commentary:No good deed, done even b.y a. dibbetievel',
goes unrewarded. If the good deeds of dis-
believer!' do Dot make them deserving ofsalvation, they at least serve to mitigate theseverity, and lessen the duration, of tht,irpunishment. In. fact, wherever the Quran sayst,hat the deeds of disbelievers will not aV;lilthem, it meaDS either that they wiUnot succeedin their efforts agaiD,St the truth or that theirdeeds will be of no help to them in securing fc.'rthem admission into Heaven.
'fhe reward promised in this verse if! of twokinds: firstly. the direct result of one's goodacts; and secondly, their indirect; consequencein the form of God's pleasure.
518. Commentary:Every Prophet will bear witncss on the DB}"
of Judgement a:gainst or concerning those t~whom he was sent as a l\fessenger. ~rh(\word .~;. (these) includes both beJieveu;and disbelievers, the nature of evidence beiDl~different in di:ffeJ~eDtcases.
522
PT. 5 AL-NISA ca. 4
43. On that dayathose who disbelievedand disobeyed th&Messenger will wishthat the earth were made level withthem, and they shall not be able toconceal anything from Allah. 61,9
44. 0 ye who believ.
e! approach not .~.J't',- ,--! " ~};;JI',,,.~::... ~'...I~:('it f"!frPrayer when you are not in full . ~.P-"J .. ~~'))~,~.~~
possession of your senses, until you ... ~~ I ' '-',,, ,,'know what you say, nor when you~re ~l>;'J.1.~~l~~} :;~;J~~I;'~~unclean, except when you are tnt.velling,... "''',along a way, until you have bathed. j.(~;/'~ ~'f 'T.-;'1~.:t0\"t;t;~='And if you are ill or you are on a .:J iJ c.r .J ($OjIJ~ C ."J ajourney while uncZea,,!,or if one of you ):";.('A,,~'\'!.
.
'''..'..
"'LS-:: ...u;t.:.:
~~...comes from the pllVY or you have ~r ..~ ""'r~' ~1.,..\,ajI~ '... ~ttouched worn
.
en.
and .you find no water.
, ;I!(".
1".
.
' .
r;' r~ 8.".
~...
,/;1,1,1/.
.
....then b~tak6 your~lves to pure dust -'~~~ ~~ ~'() :!~ ~ ~\:,and WIpe thereWIth your fa(}~s and '.
" .-:" I .J.tyour hands. Surely,. ~18h is Most @Jj~~~G~~\dl,t;.~Indulgent, Most Forg1V1Ilg.5~ . . ...~"..
7
478 : 41.
'1~t:a J""'~IIt''''''''' I"-:r~,~\ '.."-:'. ~:
<r~~ ~.)' ~.'!J~~~ -'~~~trf. ';~... I.' .,,,,
~
'~~~dL1cl .. :~~uO~~'~jl &r'
G19. Impottant Wordi:I:t~ (anything) is derived froIll~» Illeaning,
it came into existence, not having beenbefor~.~. ({aadJatha) means, he talked or relatf'dor narrated, etc. ~J,. means, a piece ofinformation; an announcement; neWs ottidings; an account; a nanation or story; atraditjon ; a thing or tnatter that is talked of ornarrated or transmitted; a ny talk or discoutsethat onc hears. The word also Illean, new Orrecent or brought into exister.ce l'ewly (Lane &Aqrab).
CODunentary :The expressior~, will 'wish t/iqt tke earth uere
made ler'el with them, shows that the words. earth andheavel: ' 8S mentioned in the Quran,do not always signify the physical earth andheaven but tnay represent. one's existing moraland spiritual condition. On the day whenmen wiU stand before God, this earth wnthave ceased to exist for tliem. -
520. Importa~t wordal z
tSJ~ (not in fulJ ~01!8es8iohof youI' serutes)is the plural of ~10- which is d.enved from~j~e. h~ was or became illtoxicated, inebriatedor drunken. They say ~':J; J. ~ i.e. sucha one became angry or violently angry withhim. 6) I':"~ Dli!aUS, tbewin~ hecamestill after bl.owing.
. ~I~I~ Illeans, he closedor stopped up thed()tor. ":'.rJl;~ Illeane,the intoxica.tion or agony of death, which causes'confusion of inteUect a.llddeprives the suffererof reason. rjJ IJ~I ;~ Illeans, the °Plltel!siveseni:iation, etc. attendant llponanziety and upon
sleep.';:" (31th-un) whi,ch is thenoun-infinit-ivefroIll the verb ~ means, the state of intoxica-tion, inebriation nr drlmkenncss ; a state thatintervenes as an. obstruction between a tnahand his
. intellect, nws1~lyused in relation tointoxicating drinks but sometimes as meaningsuch a, state~ing fIOIll anger or froln the
P"SIUOD of love, etc. (L&De). For further
5Z3
CH..4,,:.c-.
'-:~-~
AL-NISA PT. 5
explanation /'lee 16: 73 ; 22 : 3. In view ofthe different meanings of this word a personwould be called &J'~ (intoxicated) when heis drunk; or is in a fit of anger; or in rapturesof love; or has received a great and suddenshock; or is stricken with fear; or is over-p9wered by sleep ~r some other disturbingelement which may distract his attention 01'obscure his reason, etc.
\:.: (unclea.n) is derived froro ~. Theysay ~ i.e. he led him or it by his Hide; heput him or it at a distance. ~ I.~ means,
he was or became disquieted by a vehementdesire to see or meet him. ~I:.; means,distance; the. state of being unclean owing tosexual intercourse or discharge of semen, whenit becomes obligatory for one to perform 8 totalablution by bathing. ~ means, a stranger;
one who is distant and remote; one who isunder the obligation of performing 8 totalablution (bathing) by rea.son of sexuaJ inter-course or discharge of semen. The word isused both as masculine and feminine, singularand plura.l (Lane).
~ ISJ.\" (are travelling along 8 way) ISJ.'-is really ~J.'" which is tbe plural of .1.'- whichis derived from J!'. They say 8J!'i.e.. heorossed it, went across it, or passed over itfrom one side to another. ~,~ means, betravelled or pasaed alo_ngthe way or road. J!'also means, he died, as though he had travelledthe road of life(LIlt~e). The expression ~ &5J.t.signifies on6'who is a.ctually travelling. JI~VfIYperson away from home cannot be called
~ 1SJ.t.. Again, if 8 person is away fromhome on a journey but halts at a place ordecides to stay in a town or village for afew days, he will not be reckoned as oneof the ~ ~J.t. (those travelling along away); but if, while travelling, he halts fora night on tbe roadside, for example in a._ai or at a rest-house or at a railwaystation, etc., he will be regarded as one.
..!.rIP (privy) is derived from j,1P which m~anR,
he or it becan~e hidden in the ground;he dug, excavated or hollowed out in the earth;it sank or became depressed in the ground;it d~sr.ended or sloped downwards in the ground..1.:1..:. tlerefore means: (1) a wide and
depressed piece of ground having acclivitiesbordering it; (2) a place in which 01le satisfiesone's want of mlture, the cuogtombeing to do 80 .
in a depre8sed place where one may remainhidd~n j (3) human excrement or ordure bl'causeit is cast away i1\ a .1.:1..:.(a depressed place).
The expression .1.:\,;11JI rn.eaDl,). he responded
to the call of n:~ture ; he satisfied the want of
nature; hE' voided excrement {)I ordure (Lane).
I.."...; (betake yourselves to) is derivedfrom 4.&.. They Bay 4.&. i.e. he ainl{'d at it or
desired it, or he betook himself to it. Joo~~ I ~means, the sick man, instead of performing theusual ablution for Prayer, betook himself topure dust an(t wip!Jd his face and handstherewith. r.i (tayarnmum) is technicallythe process of striking the palms of th~ handson the surface of pure earth and thE'n wipin{~or passing them over the face, etc. in theprescribed mlJ,nner (Tij).
Commentary :According to this verse, Prayer cannot be
considered to have been properly pE\rformedif the devotee simply repeats the words ofPrayer without understanding what he sa.ys.It i3 also implicit in the verse that a non-Arab Muslim, ]besides praying ~n the prE'BcribedArabic wordl', should also pray to God andsupplicate Him in his own tongue, in thelanguage which he usually speak!'! and in whichhe can best ex:press his thoughts and feelings..
The word IS.J~ though primarily meaning
" intoxicated .', is. as sho\vn under ImportantWOlds. much wider in its significance. Anystate or condition in which one is not in fullpossession of oneself, either through anger orlove or hungeJr or sleep. etc. is included in thisexpression. The Holy Prophet is re-ported
to h::w~ Ba.id: "If a man is sleepy, then be
524
PT. 5 AL-NtSA CH.4
should not say' bAs Prayers till the ,state ofsleepiness hs left him" (Bukhiiri; ch~ 011Wti(lU).A.gain: "A I}lln~sh~mld not say his Prayerswhen he ~8hungry;andthe food has 'been placedbefore him (Bukhiir.i, ch. on ~aljjt); or whenthe can of nature demands hi,sattent.ion"(Diiwud, ch. on 'fahiirat).
"
The expression, nor wh.et~ you are unclean,mMns that j\tst as a man cannot performPrayers when he is in a state of ~ {not in
full possession of his senses)', similarly he ca,nno'tperform' Prayers in a state of being ~ (for
the meaning of which' see IInport8.llt. Wordsabove) until'he performs total' ablution bybathing. Sexual intercourse creates a sort ofuncleanness in the body which must be removedby bathing in order to ensure proper state ofpurity, cheerfulness and vivacity necessary furworship.
The clause, e:ecept wh.en you are tra1JeUifigalonga way, means that though ordinarily a personwho' is in a state of "uncleanness" cannotperform his Prayers except aft<!r properlybathing, yet it, he becomes" unclean"when he is actually tra.vdling on the way,batbing is not obligatory on him for the per-formance of Prayers. He can in this caseperform taya'mmum as ordered in the concludingpart of the verse.
The sentence, if you are ill or you are on ajourney (while unclean) 01' if one oj you comesfrQm the privy or you ha'lJe touched women andyou find no water, then b~ake your8elve.~ to puredust, mentions four classes of persons on whomJ,i..J. (ablution) or ~ (t9t~1 ablution) is not()bJigatory f~r' the performance of Prayer, theybeing required to perform what is known- astayammum i.e. betaking to . pure dust a.ndwiping therewith the face and the hands, 8Sdetailed ,in I;Iadith and' Sunn_a. These fourclasses are: (I) 'the sick; (2) those on ajourney; (3) those coming from the privy ;(4) thosetouohing women (i.e. havin,g carnal
knowledge of them). Out of these four classesonly the last two are such as produce a stateof uncleanness, necessitating the performanceof J;J (ablution) or ~ (total ablution),
as the case may be. So the clause. and youji'nfl no water, relates to them only. The versethus purports to say that if the last-mentioned
.two classes of-men do not find water, they canperform tayammum i.e. wipe their faces andhands with pure dust before sa.ying theirPrayers.
In the case of the former two clauses no condi-tion. as to water is necessary. These twoclasses of men may resort to ~ (tayammum)even if they findw3.ter., This is why the words,"and you are uiwlean" have been suppliedafter the words, if yoo are ill or you are on ajourney. It must be noted that the expression.;.,. ~ (on a journey) is, in the present
verse, the same as the expression. J~'" cSJ.~(travelling along a way), both signifying. thestate of actual travelling when one is, as it werf',on the wing.
Finally' it n~ust be noted that dusthas been chosen as a substitute for waterbeca.use, just as v;ater reminds a person 6f hieorigin (77: 21), thus creating in him a. senseof humility, &imilarly, dust ca.lls to his mindtlle ,other humble substance fromwhi('h he wascreated (fIe created you from nust, 30: 21).But tbe dnst used must be pure, which is anccesgary condition for the performance ofPrayers. Any exceS8 should be blown a.waybP.t'ore it is uscd in order to ensme jUllt theminimum quantity for the performanceof~.
From the vers~ it i8 clear that thoughperforming proper ablution is ordinarilynecessary forPraye1'8, yet, Islam being, aperfect religion, one iis allowed {o sub8titutt~tayammum in place of ablut.ion in certainexceptiona1 ca8eS.
~~5
CH.4 AL-NISA PT. 5
45. Dost thou not know of thosewho were given a portion of the Book 1aThey buy error and desire that youtoo may lose the way.
46. And Allah knows your enemiesfull well. And bsufficient is Allah asa }"riend, and sufficient is Allah as aHelper.
47. There are some among the Jewswho cpervert words from their properplaces. .And they say, 'We hear andwe disobev' and' hear thou withoutbeing heard,' and d'Ra'ina', screeningwith their tongues what is in theirmind8 and seeking to injure the Faith.And if they had saidt 'We hear and weobey,' and 'hear thou,' and 'Unzurna,'it would have been better for themand more upright. But Allah hascursed them for their disbelief; so theybelieve but little.li21
~ ,"~; ~((\;- ~:~
"
t.",<'.
.
' J~
.
. "f~t~-'~.~ ~..." ~.J q:~, ~.J'~'~.'I'. -: t
t.'~ .~.
....
' '. " /.
...~,,." NI "~~~"td"~t..-' ~,H'-:
.
J...iJrt,,, l~ if" ;tr~it ;.
~.~~\,(1'"# -1 0 \:[:J..)~ ;,~ -' ~ ~ " .
6t~;'~~..4- ._
,"" :"/~~ , -:,,!,,,"'\'Ir~ ~';t ,'
-:~~cr~ 1:J~~1.).)~ct..~ ~
j ~?{~ ~~~\;~~~~J~~ G~;i;)"-:' ",',1 "J.. ' '!, \ ,~
.
rt', N. ~~ ',f 'r!{r~ \"~~J<:t.~ ~~-'~.rl~~~!>
~~~~\J~'; ~ ~t::~ ,~ij
";1. . ,!(~ JlJ "PI'" .(t,,, ";'!."\";~JJ~~ aul~~.J:'J ~J~,\~j "'"",
~~~l<.:)~i!
/14:90. b4 : 174; 33: 18, 66. C2 : 76; 3: 79; 5: 42. d2 : 105.
521. Commentary:The verb ~J.Ji. (they say) is used in Arabic
both for words of mouth, and for what oneexpresses by one's condition or conduct(see 2: 31). In this verse the expression ha.sbeen used of the Jews in both these ~enses,tis., "they say wit.h their tongues that theyhave hea.rd and obeyed but their conduct shows~hat iMtead of obeying they disobey and defy."
The expre88ion r-:- ~ (without being heard)gives 3 number 01 me~nings: (1) mayest tbounot be made to hear t.e. mayest thou not heal'by reason of deafness; (2) lnaYflst thou nothear any speech 01' news which thou wouldstlike or which may please thee; (3) may notwhat thou sayest be accepted, or may notthy invitation be accepted and thy call
responded to; (4) mayest thou not be obeypd;
S26
or l5) the expreseion may mean, though itwas not cel1'o3inly intended by the Jews,mayest thou not hear anything. offensive orunpleasant.
For the expI'ession ~I,) (ra'inli) see note on2 : 105.
The Jews used the aforesaid ambiguon:expressions in order (1) to conceal what evithoughts they entertained about the Hol,Prophet; (2) to make Muslims imitate then:and use analogous expressions while addreB8in~~he Holy Pr<1,phet; and (3) to taunt Muslim;with regard to matters affecting their religionsaying to tllem in effect, H We speak to you)rophet jestingly and abuse h\D1.in ambiguou:words; if he had been a true Prophet of God
he would hl\ve certainly come to know of tnis.'
PT. 5 AL-NISA. CR. 4
.48. 0 ye People of the Book I believeiu.what We have sent down, fulfillingthat which is with you, abefore Wedestroy someJ)f the leaders and turnthorn on their backs or curse them asbWe cursed the people of the Sabbath.And the decree of Allah is. bound tobe carried out.522
49. SureJy, cAllah will not forgivethat any partner be associa.ted withHim.; but He will forgive whatever isshort of that to whomsoever He pleases.And whoso associates partners withAllah has indeed devised a very greatsin.513
~~~~(! i~'I~~.~~~\r"!{\r"
~ ~~ . ,. ~-' ~~.~-~\Zt~~", . "'.~ ~'ll"~ :"~r;t~ ~-'~OIY':'"~ ~
;-' .. ~
""fj' ~~\1'''' \i;j'V7" J~""(.''''' r f"/'c)'O-'
.
I~' ~ ~e'JJlv."t \,6\u't. ,.. ~.'""',.9'
.
.~.,,,,,,,
@j~ ~\...,.,
~;j\;Aj:¥; ~,~A~ :fjaLl~J-""" , ' " - ,
I/!,'J. \I",\jjj ,::.r~~ .?~...'{.,f-::oa:~t ~".,or-.. ~ \~'~J" .. v .J ".~ <,,;)"';.~.)
6~(:;~a]o : 89. C'4,: 117.1>2:66; 4:] 00; 7:] 64; 16: 125.
522. Important Words:
I.~ J (leaders) is the plural of <bo;.Jwbichgives a number of meanings: fa.ce; tbe out-ward appearance of a person or thing; thefront or the side that ~ol\fronts the eyes of thelooker; the first part, of a thi,ng; the le&der orchie.! of a people; motive or intention, etc!.(Aqrab).
Commentary :
This verse contains two prophecies concernil1gthe Jews: (1) God wi11d~stroy their leaders,and they will be vanquished and," turned ontheir backs" i.e. banished -from and turnedout of their country; (2) God will curse themas He had cursed the people who profaned theSabbath. The words embodying the twoprpphecies are joined together by the con-junction ~ I (or) not to expr~ssdou ht but ,tosbow tbat either of the two punishments waRto befeJi the Jews; or that f'ome of tht!m wereto be visited with One kind of punishment andothers with the other. Thp. expression J Wewill tltrn tkent on their bach, doeS not mean,as some Commentators have thought, "We
will pbysicaUy disfilgure them and put theirfaces on their bacb." This meaning; besidesbeing against A.rabio idiom, is entirely unCOITO-borated by history. If the word .~J istaken i.n the sense of "faces", then thewhole sentence will be ta.ken in a figurativesense, signifying total transformation orruin.
'l'he verse 11.1110mnkes it clear tha.t whenspeaking of the profaners of the Sabbath ashaving been turned into apes (2: 66; 5: 61 ;7 : 164.-169), the verses referred to do notmean that they werl~ actually and physicallytransformed into apes; for, as the present"erse shows, the same prophecy WaR madeconcerning the Jews who opposed the HolyProphet and they were never actually trans-formed into apes.
523. Important Words:
!lA (associates partners) is derived from!If. They say ¥ !I..r~ i.e. he sbared orparticipated with himin it; be was or becan!ehis CO-p81'tner in it. .i»~ !1ft means, bea.ttributed to God or associated with Him a
SZI
CH.4 AL-NISA PT.- 5
50. Dost thou not know of thosewho h()ldthemselves to be pure! Nay,it is Allah Who purifieswhoIDsoeverH~pleases, "and CJthey will. not bewronged a whit.5a~
51. Behold, howbthey forge a lieagainst Allah! And sufficient is thatas a manifest Bin.525
,~, ,~ .
\~A.' ';'1.~"'t
....~!..{' ", ;t\'J
~t''''~'';''
~~.d..UI~ ~..,Q) ~ ~f'';\,)J ..,,'-'t-" '. ", ",,- . ,..~., "".,r,~
~ "ilt~ ';, ';f"'.~"(£I .., '~~~J ~~.~
~ ;:(,~~I ~\ i~.~"-:':':ir,tt;'I ~c.rJ . ;' fwr" ~~ .~JQJ'f: r~" t .6\~~t ,
@)..~ ;'
°4: 78, 125; 17: 72. b5:104; 10:'10; 16:117.
partner or co-partner, .whether in His personor attributes or dominion, etc. !.I~ means:(1) pa.rtioipation or co-partnership; (2) theattribution of a co-partner to, or associatinga partner with, God i.e. bclipf in the pluralityof Gods (Lane & Aqrab). !.I.J'~in its widersense is not confined to worshippiJlg idols orlooking upon oertain beings orthings as p8rtnerswith God or possessing His attributes or sharingin His dominion, etc. It extends to loving ath.\,ng or a being as one should love God ortrusting in a thing or a being as onE' shouldtrust in God, and so on. Th~g latter kindof !.I~ is known as I.$b- !1.J'~i.e. the hidden!.I~ being not easily discernible.
not mean that an idolatrous person can, neverrepent or that his repentance cannot be acceptedeven in the pres,ant life. The expression relatfsto the time after desth i.e. one who dies ina state of shirk will not be forgiven.
524. Importa:nt Words:
~ (a whit) is <lerived from J:i. Theysay .u.; i.e. he twisted it, as one twists arope or a wick. One would say J:AlI~ J.-:ji.e. a man firm or compact, in respect of make,as though firmly twisted. J::t means, (1) atwisted rope ; (~2)a small thread in the cleft ofa date-stone ; al~o the fine thread of dirt formedbetween two fingers or tILe palms of two handswhen they are rubbed together; hence a thingof no worth or signifies.nee. They say
~ ~ ~I 1. rneaning, I do not or cannot availor profit thee a whit (1Iane).
Commentary::
What led the Je""s to .~hirk, or associatingpartners with God, was the errone<,us idea thatthey were quite pure and needed no more-divine Reformers. Present-day Muslims, too,have fallen a victim to similar deceptive notions.When a people become im.pure from the reli,gionspoint of view, it is only God Who can bringabout their reform by raising divinely inspiredReformers.
Conunentary :
'rhe reference in. the verse is not only to ido!-worship but also to such idol~trou" practicesas are in vogue among common people, evenamong present-day Muslims, sl10h as theadoration of saints and offering prayersaI\d oblation.!! to them. All such abominablepractices are shirk in the sight of God.But I.$~ !.I.J'~(hidden shirk) i.e. loving ort,rnsting in a thing or beiJlg as one shouldlove and trust in God, may he forgiven, ifdone iu ignorance and thr(JUgh laek of propercare, provided one is a sincere believer inGod and His Prophet and striv~3 to do good"orks. 525. Commentary :
The expression, Allah will not Jorgit:e, does It w~s tantamount to forging a;lie on the part
528
PT:5 AL-NISA CH.4
8 52.' Dost thou not know of those whowere given 8 portion of the Book 1
'.They believe in evil things and-foZlow
" those who transgress, and they say ofthe disbelievers, 'These are bettergwded' in religion than those whobelieve. '528 .
53. These are those 4whomAllah hascursed; and he whom Allah curses,thou shalt not find for him a helper.52?
: ,04. Have they a share in the Ring-o dom? Then would they not give men
.even so muck as the little hollow in theback of a date-stone.52B
': ,!~,~\ ~. ~:~ 1'1..'\ ~' ~'T\J~'I /?,'.1f
C>H.t, ~ .o., )YJ ~~ "Y',
~~~\"1r~'~ ~""'t// u!l9.~\" ~~0~ 1'11'"~~/" ~j~.J;'
~ .J... .:.. ;,~ It' '"~~~'~\':"t :"JJ\ ~ 1,\
~";' ~ ~'"~\S~
"'''' I ,/. If. ... ¥~o\-:'
.' '.. , . ~\~ """.'''1 J'''//'''',w ~\'I.'0- 4IJ~~~~ ~I ~~.\ dJJt~J\
" ~.." ~
et" /.''''''' ""=.,,~~ ~...
'"r:I,~'~'~rl';.~lt't, ~.. ~~'\V\:-J ~~~...11. ,), ~ ~ ",4
')J \~,.::
€>~42:160; 3:87-88.
of the Jews to say that God would raise nomorfl Propbets because they needed none. Ifthe people had become corrupt, a Prophetwas sute to appear and he did appear in tbeperson of the Holy Prophet of Islam.
526. Important Words : , ,
~I (evil trongs) means: (1) an idolor idohl; or the name of a certain idolbelonging to the QuraiRh; (2) that which isworshipped instead of God, whatever it be;(3) that wherein there is no good; (4) a divineror al1 Cl\chanter or the like; (o) the Devil orSatan; (6) enchantment or D!agiC(Lane &.Aqrab).
Co~entary:The Muslims believed, in all the Prophets
mentioned in the .Bibleand ,also in the divineorigin of the Law that was given t.o Moses, yetso great was the hatred of Jaws for them thatthey declared the idol-worshippers of Arabia,who rejected their Prophets as well as theirscriptures. to be better guided tha.n Muslims.It is regl't'ttable that some present-day Muslimsalso have the hardihood to say that it is better
to renoun.ce Islam than to accept Ahmad,the Promised Messislh, than whom there is nogreater champion of Islam.
527. Commentary :
God cursed the Jews in consequence of theirperversity in declarin.g idolaters to be betterguided than Muslimls. although the formerreject and abuse the :Propnets of God.
The words; thou shalt notji.nd for him a helper,
contain a prophecy regarding the miserablecondition to wroch thE'Jews were to be reduced.The whole world ha.switnessed how remarkablythis prophcC!y has been fulfilled during theages.
$29
528. Important Words:
1.J4}i(the little holloW' in tbe back of a,date~one) is derived from,?i meaning, it(a bird) pecked at or pilcked up a grain from thi~place or that with its beak; he (a person) hitthe butt with an arrow without ma.king hisarrow pass through it wholly or partly; hestruok a thing with a pointed, instrument; heengraved a writing upon i stO})C; he struck
U
CH.4 AL-NISA PT. 5
55. Or do they envy. men for whatAllah has given them out of . Hisbounty t If Chat is 10, surely, Wegave the Book and :Wisdom to thechildren of Abraham also and We alsogave them a great kingdom.5u
56. And /Jof them were some whobelieved in him; and of them wereothers who turned away from him.And sufficient is Hell as a blazing fire.
57. Those who disbelieve in OurSigns, We shall sOQn cause them toenter Fire. As often as their skins areburnt up, We shall give them inexchange other skins that they maytaste the punishment. Surely, Allahis Mighty and Wise.58O
~I~." '~ \ "~I\~ Il~. '" ffl \ ~~~~ "",~~db ~ <.rU-\;.J 1.:)) ..~
,,'~"~\I/W'" ~\ "," "\"J""\~\~~ .J'"
.J . ~~'" .."o~~
~."" c'
,,,, ~'" " "'. ",., "A "'''
"
., -:. "9" 1-
'J .t~~ 1.:1'" ~ -''i't~ cf'~~"""~,,... tr@~~~ ....
~"- ~ '\#~; -: 1''' ~0A..r,~-:"" ".
" ..-.
.:" ~ \'" J.n\i . u~.u!.' 1;1~ ~l) "..". ~ .. ~ _.~".
IJJ .' 1.. .,,,, , , , 9 ...
7..',"" V""1~~'L~;~t,.." ~ .'L ,Z'" ,Q)tJJ~\IM"\>~ ~--->~~.....
.I I , Jo"'''''r6"~ '/" '" "f~"'''
.. , "' , ' ,e~tT~~o d.U'~,,~ ~
112:254; 10: 41; 61: 15.
a lute or a tambourine with his finger; hebored, perforated or m.ade a hole in a t~ng;he hollowed or excavated a piece of wood, etc.
means, (1) what is bored or perforated;a~d what is hollowed out Or excavated; (2) apiece of wood; or a block of wood, or a stumpor the lower part of a p~bn-tree whicb ishollowed out; (3) the..little hoUow in the backof a date-stone (Lane & Aqrab).The wordis figuratively used to denote the smallestquantity.
529. Commentary:Jews. who a.re the children of Abraham, were
given the Book and Wisdom and a greatkingdom. Now if God has b('stowed the"sn.m.eboons upon another people who 'Bre similarlydescended from Abraham. &8the Arabs ",re,the
Jews should have no cause to begrudge them.
At tbe time when this verse Wag revealed,Muslim.s had received only a part of tbe.. great kingdom" .and the rest was yet tofollow, but the Qurau speaks of the givingof a great kingdom as an accomplished fact,bec~U8e tbe promises of God are &s good asfulfilled.
530. Commentary:Medical scieIlLcehas now ('stablished the fa.ct
that the skin is much more sensitive to painthan the flesh, tbere being a lar~er number ofnerv-es in tbe former. The Quran revealedthis great truth about fourteen, hundred yearsago by saying that the skin and not the fleshof the inmaten of Hell would be renewed afterbeing burnt up.
S30
PT. 5 AL-NISA cn.4
58. And athose who believe and dogood works, Weshall make them entergardens through which streams How,to abide therein for ever; therein shallthey have pure 8p()\186s; and We shalladmit them to a place of pleasant andbplenteous shade.631
59. Verily, Allah. commands you tocgive over the trusts to those entitledto them, and that, when you j~dgebetween men, you judge with justice.And surely excellent is what, Allahadmonishes' you with! Allah is All-Hearing, All-Seeing.632
'", 1J1," . I.. .9...,,,,,.....1II"~
7,
. 7/
~ .. '~? ", ", \' \ ,~I \, "~ ~.. \ ,~ c:.lVJJ
?" '.'" , -'~- .."
~~~"1~~ ':'~~" ~~\~~.: .~ ,~
~ ..,,~"" ~ ", ~($~~ .~ -
~~ 711',' ~~\! ':J~, ' ~")""':1: :
,'"
,,~ f1(:,~ 'o~ ~ ~t,);J" J~ ~".J ~"/
,.~f~I~" - 'I"" '/9,,, .,9(9J'f",,' ",.
J ~t J1 ~~11,W ~'j,J;A~.~\ 2)~d. " ;\J;jr~ "" f".
",,,,,~ ~'W1C)1<"! ~ I ~I ~\.:.J\ ~ bJ
e\~' .,Jt:~:. ~~a.t ~,~ /(.! -:~;~ ..", ~ I~"'I;'~'''''''
lit: 123; 13: 30; 14.: 24; 22: 24 ; see also 2: 26. b13 : 36 ; 56 : 31. c8: 28.
531. Commentary:
Th£' word. ~ (purf') does not literallymean "pure" but" made pure ", signifyingthat the spouscs whom pious bf'lievers will havein Heaven wi1l be :made as highly pure as theenviron:rnent of Heaven de:rnands.
The expression, pleasant and plenteo'Us .~llQde,signifies an atmospbere of peace and calm, freefrom an pain.giving element. }i~ls£'wherethc Quran says: They will know there {inHeaflen} neither extreme heat nor e:z;tremecold(76: 14).
532. Important Words:
.:.tL \ (trusts) is the plura.} of ~\.I whichis derived from u--I. They say ~I i~e. hetr1Isted in him; he entrusted hinl with powerand authority, control or a charge; he gavehim' a charge over a thing or person. ~t.1meap.s, trustineSs or faithfulness or fidelity; athingcoffinUtted tothe care or trust ofa pereon ;a trust or deposit; 8.dnty or task allotted to aperSon; the command:ment of God given toHis servants; a man's family or household(Lane). The Holy Prophet is reported to have
- said that a position or officeof authority is alsoan .1.1 or a t~ (MUSDm,ch. on lmira,).
Commentary:
As in the previous verses autllority anddominion were promised to Muslims, thc Quranin the present verse proceeds to bid thementrust authority to such persons as possessthe necessary qualifications to rule. Authorityor power to rule has been here described as n.
" trust" of the peopJle in order to point outtllat, troly speaking, it belongs to the ~opleand is not the birtllright of any particularindividual or dynasty-.
The verse also draws the attention of dteMuslim people to their heavy responsibilityin respect of the very import.ant :matte.r ofelecting their Chief or Kkalifa. They arewarned that if in electllP..gp,Khalifa or :1 Chiefthey allowed cOl1sider&tions of personal liking ornepotism to prevail against tnI' interests of theState or the communityor those of re1igion anddisplayed lack of conscientiousness, they wouldbe called to account like one false to his trust.The verse also condemns dynl1f1tic or hereditaryrule and institutes instead a representativeform of government. The Kkalifa or the ruleris to be elected; and in electing him, the peopleare bidden to vote for one best fitted for theoffict\. The KAo&i/a or tb,e n11er in his tutU
531
CH.4 AL-NISA. Yr. I
60. 0 ye who believe! obey Allah,and obey His Messenger and athosewho are in authority among you.And bif you differ in anything amongyourselves~ refer it to Allah and HisMessenger if you are believers in Allahand the Last Day. That is best andmost commendable in the end.633
~j'J~11 '.l'r" ~\~~-!"t ~' ~'I V.':'(;~ ~ J ~ ci.."f:J ~..J "
.
1..'.
'- ~ "1. :~ ",., /'r,l~ ., r-:~ ,"'''. !.~-,)j-' ~ ~~-,c.:d}S ...~~I~JI
-!;;JI;~~~~§ $61 J~I~~\ J"t,,,.""
,.'" 1-' "Ir'l" rt: 9" ""', " ~"-: ~II! .1».
,,, .0.JU-'\J~ -'~~)~~J." .." ;"
a4:: R4. b4 : 66.
is bidden to be fa.ir and jURtin his administration has beel\ omitted before the words, t1wse u,Ao-fair to individuals, fair to communities Q.re in authorit!" iu order to point out tha.tand fair to the State as a whole. obedience to the authority properly constitutedThe words, that you judge 1lJitl~justice, apply by Law is in rf':~lity obedience to Ood and His
both to the Head of t.he Muslim State and to l'fIesseng~r.all those persons who are entrusted with the
The clause, reft~rit to Allah and His Messenger,work of administration. They are all enjoined
means that in case of difff'rence the matterto use their authority equitably and well.
should be referred to the Qurar. and theThe addition of the divine attributes of "All- authentic 8ttnna and lJadith of the Holy
Hearing and Al1-Sef'ing" at the end of the Prophet. The injunction may either relateverse is meant to remind Mu~limR that if at to differences between the rulers and the ruledany time they find it difficult to carry out his or to those :unong the ruled themselves.comma.ndment, then instead of \'iolating it In the former case the significa.nce is thatthey should pray to God and He will hear their if there is a matter on which disagreementprayer and will see to it that they get their arises between the rulers and the ruled, itrights. (See General Introduction for the should be decided in the light of the Quranicdetailed discussion of the institution of teaching, or failing that, ill that of the authenticEAiZafat). 8unna and lJadith. If, however, the Quran,
533. Important Words: the Surma an.d lJadith are silent on thequestion. it should be left in the hands of~~ I J J I (those in authority) is made upthose in whom is vested the authority to manageof two words: (1) J.J I which is originallythe affairs of Muslims; and the latter areIj J I meaning, possessors of or possessing OJ:
henjoine.d to abide by their decision even if t eyhaving; and (2) v'1 meaning, rule, authority, do I!ot see eye to eye with them, because trueoommaud, affair or matter, etc. ~~I JJ Iobedience cOl'sists in obeying against one'smeaDS: (1) those who possess or hold authority,will and judgernent. The words,r,ger it to Allahcommand or rule; and (2) the learned ntenand His Messenger, may also mean that in casewho, as it were, possess authority in knowledgeof a difference between the people and those(Tij & Aqrab).in authority, 1;he forn~er are enjoined to do at'
Commentary: Allah and Hi:s Messenger have bidden themThe word" obey" which has been repeated do on such occasions. i.e., that in 8uch a case
\>efore the wQr<\s" Allah" aDd" Messenger" they sftouldobey taose in authoritr.'
53~
1>1'.5 AL-NISA. CH.4
9 61. Dost thou not know of those who J/.. ~'\f/. ,.,~",' "'''0:''
\,/.,~ ~ :/
"" ~1\J~\ /(. 'I",pretend that they believe in what has I ~~ ~ d-""'..>:'.C!'%,'V ' ".t ~been revealed to thee and what has :;9(("~~ /
" .9")''''.''' ",,~
"been revealed before thee 1 Theydesire ~~ ~IC)~~~~.~~JJ' (;.;JJ\to seek judgement from the rebellious, .. '
'"../
although they were commanded not to D;~" b~\"~ :'If' 'I,'~/ .. ~~ft~~I J"obey them. And Satan desires to lead "~"-";'~ .. ~ ~~ ~-'9~U2J ),them a8tray far away from the right ~ , ~; ~. ".9~i __,:
.
9.. ,.,I'r., :;I
."~path. 534 @'~.~~..:u..,.Q~ CJ\~'-
62. And awhen it is said tothem, .,"9~"\J""\"~t J/'~:'\r;"" \I:tr;~~1"~ I~\""'Come ye to what Allah has sent down Y~..)I ,;)@I ~ \6"" ~~ ~ ~,~and to His Messenger,' thou seest the 1.., ...
hypo?ritesturn awayfromthee with @t~;J.:,~ ~;~ ~~~:H ~~aversIOn.
63. Then how is it that when an ~ 'J'"?,''::::r,11/' ~ 'J'~r;){f \ ~afHiction befalls them because of what r ":.WJ~U\i~ ~~~\.IoII)/ ..their hands have sent on before them,
f1'~.
--:;""" f r "-/9
they cometo thee swearingby Allah, ~j'\S~)t~td1y~ ~~ ~j;~;Jsaying, 'We meant nothing but the / """'.'"
... -. .
doing of good and reconciliation.'535 @~~ja63: 6.
PrimariJy, however, the words, if you differ,do not refer to any differences between therulers Dnd the ruled but to diEagreem.entsarimng among tbe ruled themselves. In thiscase the injun~tion embodied in tne verse isthat in matters pertainilig to discipline andadnUnistration Muslims should obey those ino.uthority, but in disputes and differencesregarding social nmtters, etc. they should beguid(>d by the Law of Islam and not by otherlaws. This is the interpretation which lbnKathir (iii. 130.3]) has adopted and whichis in keeping with the context. The next versealso refers only to disputes among the ruled,and not to those between rulers and ruled.
The words, those in atttbority, in their -rodersignificance include even ~uch non-Muslims asmay happen to be in authority over Muslims.In this case the additional words r(.. would
not mean" from among you" but !limply
" among you" i.e. " over you." The practiceofthe Holy Prophet as well as his sayings make.it elMr that in secular matters Muslims shouldobey even sueD of their rulers as are notMuslims.
534. Commentary:
The words, They desire to seek judgement fromthe rebelliolt-y, need 1JOl>be taken &s referrIng toany particula.r ineident ; they spea.k of a generalt~ndl.)ncy al:nong hypocrites.
535. Important Words:I4JJ' (reconciliation) is derived from':;;.J
(wajJaga) which is derived froUl ,:;; J (Wafiqa).They sa.y .~ I ':;;.J 'i.e. his affair or case wasright or agreeable with wlmt was de!!ired.
~~~.J mean.s, he disposed or adaptedhizu. toa thin.g or ma.de him fit for it. ~I ~ .j.J
.means, he effected an agreement or h~ny
53~
CR. 4 AL-NISi\. PT. 5
64. These are they, the secrets of !.
/'~~~.,H7~~'\~~'.;t\a:J~whose hearts Allah knows well. So 1...P.f' , ; ~~ ~ Ab .. ~~ 1:"turn away from them and admo~h ~~1'~' J
.
.:""~~ '! , J '! , ;,,,them and sp~k to ~hem an effective @ :.".)J-,,~I~ J.i.J~-'~word concermng thell' own selves. 536
or reconciliation or adjustment between thetwo things. pAIl ~~ .;..AiJ means, I effeotedan agreement or harmony uetween the people;made peace ~etween them (IJane).
Commentary:
This verse may also be taken as applying tothe case of hypocrites generally. An incident,however, is related in traditions in connectionwith this verse which, though not reliable, maybe mentioned here. There was some disputebetween a Jew and one who hypocriticallyprofessed to be a Muslim. The latter, thinkingthat the Holy Prophet would decide the casein his favour, proposed to ..the Jew tha.t theyshould go to him for decision. The HolyProphet, however, contrary to the cxpec~ationof the hypocrite, decided the case in favourof the Jew who happened to be in the right.Being disappointed there, the hypocriteproposed to the Jew that they should go toAbii Bakr, hoping that though the Holy Prophethad shown him no favour, Abii Bakr at leastwould favour him. But Abii Bakr also decidedin favour of the Jew. Being disappointed asecond time, the.hypocrite tl:.ough~ tbat 'Umar,who Was a jealous Muslim, would never decideiu favour of a Jew. So he proposed to hisriYal that they should go to 'Umar for decision.
But eUmar, says the tradition, ODlearning frQIIlthe Jew that the case had already been decidedin hig favour by the Holy Prophet, cut ofT thehead of the hypocrite, because he professedIslam and yet would not aCcept the Proph~t'sve.rdict. Thereupon the hypocrites gatheredt.ogether and went to the Holy Prophet andtold him that :in going to 'Um.ar their objectwas only to bring about a compromise andreconciliation (Mu1)i~, iii. 279).
The words, We meant nothing bttt the doingof good and reconciliaticm, reported to have beenuttered by the hypoorites, show that there wa.$an intrigup-. The incident, howE"yer, is highlyimprobable ana. lacks proper authority.
536. Commentary:
In thp. words, srleak to them an eJ!ectifJ6word,the Prophet is cnjoiMd to deal kindly withhypocrites. Tb:p. injunction i!\ to the effect
th!'t God know:s that the hearts of hypocritesare afflicted wi1ilL.the disease of hypocrisy butHe gives them respite that they may repentand mend their ways. The Prophet was alsoto treat them !leniently a.nd not punish themfor their secre~~ doings against Islam. Theywere not yet beyond redemption. It waspossible they might one day !ree the error oftheir ways and become sincere and tme Muslims.
~34
PT. S AL-NISA CH.4
65. And We have sent no Messenger .,1 ~~I ~ ~~ ~~ ~J . ",~! ~,..,\~/but that he should be obeyed by the ~.J" ...~:-\-.."...:J ~~') ~ !J >
command of Allah. And if they had,,~ ,:"~",.,r.-:~"JiD- ,~ "''.''''''--:::r/lE''''':: , .,91'"come to thee, when they had wronged 4.btb~~ 1ol:I-')~'9'~~"ttil ~ .)"'~\their GsouIs, and asked forgiveness. of
" "".
" ".
Allah, and if the Messenger also had e~ ~~~,j,J;.; J;0\,: ~J~~;.~>asked forgiveness for them, they would .."'. . ..have surely found Allah Oft-Returningwith compassion, and Mercifu}.587
66. But no, by thy Lord, bthey are", "". ~ ':""~1 :", ...'~ ~9 ;~I..,,;, "'~not believers until they make thee ~ ..,,~~,~C>..rl'J:!J~.J~judge in all that is in dispute between; ,,,..,,,,
r?'!''''',,/~!; "";1. ;"...,
. them and then find not in theiT hearts ~&(;.J:o.e..JJ\~G~j..PJ;~~~any demur concerning that which thou" """'-,"'." ;... - .
decidest and submit with full sub- .
1.;~..r~"";'fJT""?",mission.l88 \!:J~ ~J
/J4: Ill. b4 : 60.
537. Commentary:
It is sometimes sought to be inferred from thewords, We ha-ve sent no Messenger but that heshould be obeyt!d by tke command of .Allak, thatthough a. Prophet is to be a.lways obeyed by tht'people to whom he preaches his message,yet he himself gives allegiance to no otherProphet nor can he be subject to the Law ofany other Prophet. This:UI evidently a verywrong inference. The simple and straight-forward meaning of the words is! only this
that when God sends a Prophet, He means thatthose to whom he is sent should obey him. Butthe fact that a Prophet is the object of otherpeople's obCdience cannot preclude the possi-bility of his being himself subordinate to, and afollower of, another Prophet. A governor is sentto a province to be obeyed but that does notmean that he is not subord~nate to the governor-general, if any, or to the king. Accordi~to:the Quran, Aaron was a subordinate Pr~t.to Moses. This is why, when Moses went upto the Mount leaving Aaron behind him tolook after the Israelites, and the Israelitestook to worshipping the calf, Moses severely
reprimanded him on his return, aayipg " Ha,ttoou then disabe.yea my c6mmand" (20: 94).In this connection see also 5: 45.
538. Important \1'ords:
I..:V"'"(demur) is the noun-infinitive from If-'meani.ng, it was or became narrow; or hebecame disquieted and. contracted in his bosom;he doubted, because d.oubt disquiets the mind;he became straitened orin difficulty, particularlyowing to the commission of a sin or crime forwhich he deserved punishment; I.:~ thereforemeans, straitneBl! ; difficulty; a sin or crime oran act of disobediencE' for which one deservespunishment (Lane.& Aqrab).
Commentary :
It should be noted that the injunctioncontained in this verse does not refer to theHoly Prophet alone. 'rhe verse speaks of thesettlement of disputes, and 80 the injunctioncontained in it should be taken to pertain notto the person of the Holy Prophet but to himas Head of the Muslim State and is, therefore,applicable to his Successors as well. Mus:!im&should not only ha.ve their disputes ~ttled
535
CH.4o AL-NISA PT. 5
67 And.f W had d d th ,99,
"~ 9""'-"'",;
,;"~:r '",,;
'.1 e cornman e em,
\ ., t., ""\Fl"::I' \ ~..'r~ ...~\ ~I';
a 'Kill your people or leave your ~~ ~ .~ ~~ '. Y.Jhomes,' they would
.
not have done it "91/,,".J.'9""~'\'I~ -'w9~r" 'tr,; .,except a few of them; and if they had ~\-".f~~~))!1S \..O~~~~~done what they are exhorted to do, it
" -'~ ~ fj/' h ~ 9 ~ 9 9... ,'" "7" "" / r~'i A "'If.:' f" /"would surel~ have been better for them ~ \
--'~ ~!j OJ i¥ c>~~. \.0~and conduCIve to greater strength.63D '"~ t:.::@ .. :...'1£ ..,..
68. And then We would have surelygiven them a great reward fromOurself ;
69. AndbWe would surely haveguided them in the right path.64O
70. And cwhoso obeys Allah and thisMessenger of His shall be amongthose don whom Allah has bestowedHis blessings, namely, the Prophets,the Truthful, the Martyrs, and theRighteous. And excellent companionsare these. 641
~f1,\o'" ~'''r;9''... "... '9t.,~tt \~,~N,\\~'~' vuj~~~ }"J\.:.:;J .."
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a4 : 78. 619 : 37 ; 36 : 62 ; 42: 53-54. C4 : 14 ; 8 : 25. dl : 7 ;5 : 21; 19: 59; 57 : 20.
in. accordanoe with the Law of Islam but shouldsubmit tn the aw~rds of those in authority withcheerfulnese. The injunction is mQ8t essentialfor the maintenance of solidarity among theMuelim com.munity. In fact, the chief causeof discord in a.community is that people shouldregard their own judgem.ent as right a.nd shouldrefusc to give to those in authority their due.The verse requires the Faithful not only to refertheir differences to the Holy Prophet, andfor that ma.tter to his Successors! deput.iesa.nd reinesentatives, but to submit to theirdecisions cheerfuUy and without demur.
539. Commentary:'
This verse refers to the hypocritrs of Medina.The words ~\ \):il (kill your people) donot, mean -" kill yourselves" beoause suicidehas been declared in Islam to be unlawfu1.
The expression ~ I simply means" rourpeople" (see note on 2: 55). The Refugees hadto leave their hearths and homes and had to killtheir own disbelieving kith and kin in the warthat h!1odbeen forced npon them by the latter.
540. Commentary:The nrxt vel'se expla~ns what is meant here
by being guidl~d in the rigbt path.
541. Important Words:
~ (among) U~a common word of the .Arabiclanguage den,oting concomitance. It mt'ans'witb ' or 'among', etc., signifying t.he beingtogether of two or more persoJ\f both literallyand figuratively. The word t" thul! <lenotes(1) concomitance of two or more persons in oneplace; or (2) concomitance of two or morepersons at one time; cr (3) concomitance oi
two or InOre persons in position, rank or status.
536
PT. 5 AL-NISA CH.4
The word also implies the'sense of assistance,88>in th<:\ verse I:... ~I &)1i.e. Allah i~ with us ,which meall'!, God is our Helper (Mufraclat).
CommeJ1tary :
The verse is important. inasmuch as itdescribes the avenues of sp\ritual progress opeDto !{uslims. The four spiritual ranks: (1) theProphets (2) the Truthful (3) the Martyrs and:(4) the Righteous can be attained only byfollowing the Holy Prophet. This is an llOnourreserved for the Holy Prophet alone. No otherProphet shares it with him. The inference isfurther supported by the verse whichspeaks of Prophets generally and says, .AndthDse whO'believe in Allah and His Me..~8enge1'S,they a.re the TruthfllZ and the Martyrs in thepre$ence O'f their Lord (57: 20). When readtogether these two verses purport to mean thatwhereas the followerR of other Prophets couldonly rise to thfJrank of the Truthful and theMartyrs, and no higher, the followers of theHoly Prophet. <-,aDachieyc even higher ranks;
t'iz. they can rise to the rank of a Prophet also.
Some critics take exception to the particle (:.rendered as "among" but generally taken tomean" with" and allege that a follower of theHoly Prophet will only be placed" with. " theProphets' and not" among" them. Apartfrom what has been said under ImportantWords, if the particle (:. be taken to del~otethat a follower of the Holy Prophet is merelyjoined to and placed with these four classes ofmen, . without actually becoming one of them
and without attaining their rank, it wiU followfrom. the construction of the verse that notonly no person, by following in the footstepsof the Holy Prophet, can attain to the rankof a Prophet but also that he cannot even attainthe 1'8nk of a ~iddig (Truthful) or a Bhalid(Martyr) or a ~iizu., (Righteous) but that hecan only be joined to and placed with the peopleholding these ranks without hi.mself attainingto their spiritual status, which is simply absurd.It is evident tha.t tbe preposition (: rendered
as. " among" governs all the four nouru; equally(Iiz. the $iililzin, the Slmnadii', the $iddigin
and the Nabiyyill, the four having been linkedtogether in one ch:llin. So what holds good inone case should bold good in the other casesas well. Hence, if according to this verse aperson can attain the rank of a $aZilz (Righteous)by following the Holy Prophet of Islam, he canalso a,ttain the rank of a Prophet. . If we denythe rank of a Prophet to the followers of theHoly Prophet, we will have to deny to themthe rank of the Riighteous also.
Besides, as ShOWILunder Important 'Word..'I,it is wrong to saY' that the preposition
c:.always denotes merely being joined to orplaced with a class of people physically withoutattaining to their position or rank. The wordhas been used lit several places in the Quranin the seme of ~ 'i.e. "among" or "fromamong" {see 3: 194 and 4: H7}. In thelatter verse t.e. 4: 147, God says tbat those ofthe hypocrites who repent and amend wiU be~j1\ c:. i.e. "among the believers." Nowby' no st.retch of in\agination can it be pre-sumed that thel'e people will only" be placedwith the believers" and win not form part ofthem. ~rhe verse thul! d"finitely prows that theword
c:.has bp.en used here in the sense of ~
or " among" and in no other sense. So is thecase with 3.: ]94. It i,s exactly in this sensethat it has been used in the present ven,e. If,in the above-mt'1ntion.ed verses in which theword (:. occurs, it is. taken to give the SI"D8eof mere companionship, these vl"rses wouldbecome meaningless. Certainly, it can give nocom£Ol't to a believer to be told that as a rewardof his submission to God and the Holy Prophet,he would be merely made to sit in the oompanyof tb.e Prophets, tbe Truthful, the Martyrsand tht:\ Rigltt.eous, without Itttaining thespiritual rank they attained.. That thepreposition
c:.is not always u8ed in the
sense of companionship finds I) further illus.tration in the words 'Whichthe Holy Prophet
537
CR. 4 AL-NISA PT. 5
71. This grace is from Allah, andsufficient is Allah, the AlI-.Knowing.1i&1
t:. ..t r ~"'-' 9 ,
""~ d1u .. /~\:' J,J:~\~)Q ..,,,;, .J'" ~ ,
is reported to have uttered just before his deathviz. J-~' J:t.,)\ c,;a.1 i.e. "0 God, join me withthe exalted companions" (meaning the classof the Prophets in Heaven). Now does thisprayer of the Holy Prophet offered at the timeof his death mean that he only wished to livein the company of these exalted personagesand that he himself was not a Prophet ofGod t
Support for the above.-mentioned wronginference is sometimes sought from the words,this grace is from Allah, occurring in thesucceeding verse. The word" grace," it isalleged', indicates that what these people willget will be purely through God's grace and notas any reward or result of their own works anddeeds. But the question is: Did the Prophets,the Truthful, the Martyrs and the Righteousattain to their high spiritual stations indepen-dently of the" grace" of God 1 Did not theHoly Prophet himself, when asked whether hewould get salvation by his deeds, say that hetoo would get it through the" grace" of God'(BuJdiari, ch. on Mar~). Does this reply ofthe Prophet mean that he did not" deserve"salvation t In fact, the truth is that everyblessing that one receives is a " grace" of God,in spite of the fact that it is the actions of manthat draw this grace.
It may here be pointed out that the ~nter-pretation we have put on the verse undercomment i,Bnot a new one. Abii I;layyan, thewell-known author of Ba\1r al-Mutu. and Al-Ragliib, the great lexicographer, agree withth~ view. The Ba\1r al-MuJ;U~. (vol. iii, p.287)quotes Al.R3ghib as saying: "God hasdivided the believers into four .classeS' in thisverse, and h~s appointed for them four stages,some of which are lower than the others, and
He has exhorted true believers not to remain
behind any of these stages." This explanationshows that both these Commentators of theQuran held that, as hinted in this verlle, therank of prophethood was attainable by followingthe Holy Prophet. Similarly, the author oithe well-known commentary Rii\1 al-Ms.'anjin explanation of this verse, writes as follows:"Prophethood is of two kinds, general, anospecial. The special prophethood, viz., thtLaw-bearing prophethood is now unattainable;but the generlrJ,lprophethood, 8ti.11continues."In fact, it is only the prophethood with a newLaw that has now ceased, the Quran being thefinal Law of God, but prophethood without anew Law conti,ilues and is certainly attainabltby the followers of the Holy Prophet who ha~himselfaaid: "If my son Ibrahim had lived,he would have become a Prophet" (Majs.h,ch. on Jana'i,~~).
It may also be noted that even if the word
C is rendered as "with" and not as " among",it will not make much di.fference, for the woro
" with" very often gives the sense of bein~one of the party. When you are with a peopleyou are one of them. Even in Engli8h thtword" with" is used in that sen8e. Fo]fuller discu8l!:ion of the subject of prophet.hood see 33: n.
Finally, the word" companions" occurrin~at the end of the verse should not be con8truetJto mean that mere companionship is mean1here; for the expression has been used to hin1at an additional significance, viz., thatthoBtwho sincerely and truly follow God and Hi!Me8f.enger will not only rank among thtProphets, ete., but will also form a 80rt 0:company or brotherhood with them.
542. Commentary:
See note on the preceding verse.
538
PT. 5 AL-NISA CR. 4
10 72. ~ ye who ~eve I take Y°1J-lc~ 1'!;Jij,~~: {~{!'\ ~jJ, ~Uprecautions; then eIther go forth m 6 . .!.'v::r~...J~!J ~ -.. ..". separate parties or go forth all to- ~~-~ f' .:I '\gether.u8 e -".!J~ ~
73. And among you there is he whowill tarry behind, and if a misfortunebefall you, he says, 'Surely, Allah hasbeen gracious to me, since I was notpresent with them.'liu
~.~, '''~~ :ijrt'~,.(,1:~~ ~\"~.~ . I C>,. ~ cr"
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543. Important Words:vI; (separate partie~) is derived from 1$..1
and not from':"'; as some wrongly suppoSf>.They gay ~I" i.e. he collected t11.ethingand added to 'it.. IJ'';' ~ ':".JI! means, ]
mentioned bis qualities. one after the other.
V of which ...:,t; is plural weans, a eompauyor body of men; a distinct body orcompany of inen ; a troop of horSemen; theplace where water collects in a val1~y or ground(Lane & Aqrab).
~ (pzecautions). 'l'he verb ~ means,he was cautious or vigilant or on bis guard; hetook care; he prepared himseJf against; hefeared. ).1.. means, caution or precaution;vigilance; guard; ptate of preparation; or offear (f.ane). The word extends to all kindsof precautions and preparation8 necessary fordefence, and has been taken to include theputting on of weapons of defence.
Commentary :The Mualims are warned to be always vigilant
and on their guard and in a perfect 8tate ofpreparation even when they march out in force.The ver8e 1I&syalso be taken in the figurative8cn8e. applying to mis8ionary and culturalactivities.
544. Important Words:."1. I (tarries behind ) is derived 'Or (rom(J68:t!
~!J1.! meaning, he was or beo&me sll)w, lateor backward. ~ meaD8, .it II\&de ~ slow,
late or backward. But ~ is al80 usedintransitively, as iD the tradition U ~ ~ Vi.e. he whom his eyil deeds hold back (lit. hewhose evil deeds kt~ep back along with him).So ~ would mean, (1) he held back or tarrierlbehind, and (2) he m,ade others hold back andtarry behind (Aqrab, Lane, - Mufradit ikKashshif).
Commentary:This verse refers t.~ the internal enemies of
Islam. It give8 two characteristics of hypo-crites: (1) they fail to march out with Muslimsand are glad to do so; (2) they do not sharewith Muslims their joys and sorroWS. Theyare more anxious about their own selve8 thanabout the success of lalam. If Muslims meetwith trouble. they re:joicethat they themselvesescaped it by remaining behind. and exultinglyremind Muslims of the advice which they gavethem and by acting against which the Muslim8came to grief, as thl~y did aft-er the Bat.tleof t'b ud.
It is worthy of note here that thougb inconnection with the Battle of Ubud, the HolyProphet hiID8elfwa8at6rstin lavour of fightingthe enemy by staying in Medina, he did Dotrebuke the MU8lims when they sutrered areverse by telling them .that they hadll18t witha disaster by going agajnst his wish. But thehypocrites did taunt tile MU8lims that theyhad suBered defeat by defying t:Qeir advice.It is for this kUDting that the hypOcrites have
~
CR. 4 AL.:NtSA PT. 5
74. But if there comes to you some ..'1:U:, -;tiJ J.\~ IIIj.K; ,~r"''' , -?:.t"
good fortune from Allah, he says, as , f.:)-
cr. .. ~ ~ "o>--!'wa C;; Jif there were no love between you and"
,"'''' ~~ r,"N f.",,,,, ~(,,~him,. , Would that I had been with ~ ..' .":.. ;5-"",~::;' ..., &:J
them, then should I have indeedachieved a great success! ' @~~;i j~ij -
75. Let those then fight in the cause ."- ., ," ", ,
r-t.'i1of Allah awho would sell the present ~J}'~I~;~~~\;tL\~~.;~~~life for the Hereafter. And whoso , '9/' ,
r~!.. ~"rfights in the cause of Allah, bbe he ~~~~;iLI~<JJ:l~d»~ i~j'tslain or be he victorious, We shall soon ,-
give him a great reward. c;:.L"r~~'I. /
'
If,", A'to.~!,~"/{ ~~~~~J}~~ .",.
76. And what is the matter withyou that you fight not in the cause ofAllah and of cthe weak-men, womenand children-who say, 'Our Lord,take us out of this town, whose peopleare oppressors, and make for us somefriend from Thyself, and make for usfrom Thyself some helper.'646
77. Those who believe fight in thecause of Allah, and those who disbelieve~ht in the cause of the Evil One.FIght ye therefore against the friendsof Satan; surely, Satan's strategy isweak!
., I . 9
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e~~~
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fi~~ ~~~~:J\~~I~".""
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a9 : 11L °4 : 99.b9 : 52.
been repriman.ded in this verse, because sucha course, if allowed, is ca.lculated to pro.edetrimental to the cause of communal nnityand concord.
545. Commentary:'rho verse is a clear proof of the fact. that
Muslims were not the first to open hostilities.'fhey OlU)'fought a war of defeuce with a viewto protecting their religion an.d saving theirweaker co-religionists,
hnportant Words:u';'\UI (the Evil One). See 2: 257. .
540
PT.~ AL-NISA. PI. 4
Ll 78. ~ost thou n?t know of ~hose,to, ""f"/~ r,
"""l'~(- ~~, 1': ~ ~ .':., "n '(.'~ '.
"Iwhom It was saId: 'Restram your. ~J ~~ ~ ~ ~..:t.~ (,>".:1phands, observe Prayer and pay the
J~r".~ 9"""" Ji'(;J;
.". '(.2 "I" I
", Zakat:' And awhen fighting has b~en ~\~ ~ IOJ. 'riij,' ~\-, ~~\prescnbed for them, behold.! a sectIOn - ' .
~of them fea~ men. as they should fear .AT.\~"\1J\~;1..~;~?~~.;i Ij,Allah, or With stIll greater fear; and ".,W"... UU
""'''''''they say, 'Our Lord, why hast Thou f~;i;
{'''b' \ \:.s" I!\f~" -t~~ ~ ~1" \prescribed fighting for us 1 bWouldst ~~y ~..~ ~~--' .. ~ )Thou not grant us respite yet a while l' ,..
""'1. ' n''''' 'V~ ~, ~
"" "r«...;Say, c'The benefit of this world is little t:? Ji ~;; ~, J I~~ \~;J~J(JiJ\and the Hereafter will be better for ~..,. ~ .
" ;him who fears God; and dyou shall 'f;l ~ll, .~i~",~ ~.". ~f,
;I~~ G&\Inot be wronged a whit.'546 . .J '->- o/"~ ~~.,)
""'''
@)~ ~~'(E~.." ~
79. Wheresoever you may be, edeathwill overtake you, even if you be instrongly built towers. And if somegood befalls them, .they say, 'This isfrom Allah;
,and if evil befalls them,
they say, 'This is from "thee.' Say,'All is from Allah.' What has happenedto these people that they come notnear understanding anything 1547
~'9,9~;~"~..1f ~\" '~';I' ~'UI ,
"1
,~~2" r """',~,j~ ' ~.J~ I \W 1;,,\"'-'0''''. ~ , .. '.7. '-"...", 6'
~~~Ilt'!~ ~(:.~'" 9..: (.b..s.;~,,, ~~ ~ c),,",! ..~ \ '." ~
., ~,J,,-,., ,b.9 'rot: ,.~ 1'"'
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'",
,,~ ~ 9""", 4 9 ,-,9
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..;~~\~ o;::r-
'" ",. ... v" I..P <..P
""f~" """"
j;l 1, ;' , 9f~""@~~~ c.>~ cJJ)o:!~
a2 : 247 ; 4 : 67. "u :15; 63 : 11. c9 : 38; 57: 21. dSf'e 4 : 50. e62: 9.
546. Commentary:
ThiR verse refers to a class of men who showeagerness to fight when they are told not tofight, but whp,n the aetnal time for fightingarrives, they refuse to fight or try to avoid ithy various pretexts, thus showing that theirformer eagerness for fighting was eitherinsincel'E' or was only due to a tempor?ryexcitement.
The verse may also be regarded as referringto )L.;' (Helpers) of Medin.a who, beforethe advent of Islam to that city were con-stantlr at wtU' among themselns. But
when they accepted. Islam, they were askedto cease fighting. When, however, they werecalled upon to take UI) arms to defen.d Islam.a section of them, who were always fight~gIlmong themselveR hefore they emhraced Islam,h~caDi.eafraid of fighting in t.he cause ,of God.
547. Important Words:;~ (strongly huilt) is derh'ed froro
.)~ meaning. he plastl'red (a wall, etc.) with
the requiRite materiaL -I::I'.)~ means~ heraised the building high. cJ:.\I1'J.)~ means.they strengthened and exalted the religion..~ n\eau,s)he raiaed it high, namely, a
~41
CH.4 AL-NISA.
PT. 5
80. Wha.tever of good comes to theeis. from Allah; and whatever of evilbefalls thee is from thyself. And Wehave. sent thee as !'" M~S8enger tomankind. And suffiCIent IS Allah asa Witness.I"
- ., "..,~~\:\ ~J~~,~d"~"~ .~..o.~\"\:: tr"'/.
'~'" ? ...,." ~ \io~,,~
r~"~ I~...
'" l""~ ~..Jt~"T~ \!Ju~'\"'~:. ~:a~~ ,f" !)J'" ~f,.
h "'- 'r ¥'~~\~~u .'"\::;J .." -' ;" ,
place or a building; or he built it firmly andstrongly and raised it high (Lane & Aqrab).
The words, S,ay, .All i8 fr().,,~ Allah, point tothe fact that both !;uccesses and misfortuneswere foretold by the Holy Prophet (e.g. see
Commentary: 2 : 156--158). So eyen the failnres which tbe
The words, Wheresoever you may be, death will hypocrites at.tributed. to the Holy Prophet
overtake you, may either refer to the general really constituted a proof of his truth. The
physicalla.w about the inevitability of death, expre'!sion, AU: is from Allah, is also true inmeaning that when one must die sooner or this sense that God is the final controllinglater, there is no reason why one should be so power in the universe and whatever good or
afraid of death as to refuse to fight in a just c.il befalls man is attributable either to thecause; or they may be taken as particularly general law of nature ordained by God or to
addressed to the hypocrites, who disobeyed the one or other of His special decrees.
divine command to fight, tbin!ring that in this 548. Commentary:way they would be able to avoid death. The
The verse appears to run counter to what hasverse purports to say that ,God had decr:ed
been said in t"lle preceding verse but it is notthat they should suffer death and destructIOn
11 G 1 h d d "th t 1' rea y so. oc as en owe man WI na ,urahowever weB protected they miabt be.
d J." lti' b ki ' ght f., powers an Laeu es y JIU!. JI.ga rJ" use 0It was customary with the hypocrites that w!.icb he can achieve flUCceSS;but when he
when Muelims achieved a success, they attri- makes a wron~~use of them, he i!! involved inbuted it to God, sayi.ng that since Isll!;m was a trouble. Hence, from this point of viewt alldivine religion, it was bound to prosper and good is ascribable to God, and all evil to man.succeed. But when a misfort.une overtook As the verse 'I.\m.bodiesa general law applicableMuslim.~, they declared that it was due to to all men, 1liherefore tbe address is mademistakes committed by the Prophet. The to the Holy 1Prophet., tl>is being a particularQuran !lays that from the view-point from Qnranic way of addressing mankind in general.which they ascribe success to God, failures are But that it is n.ot,the person of the Holv Prophetalao ascribable to Him. By attributing but mankind <collectively to whom the addres!!succes!! to God and failure to the Prophet. is made in thi~; verse, is clear from the faf:t thatthe hypocrites sought to discredit the the Holy Prophet has been addressed distinctlyProphe~ and to lower him in the estimat~on and separately in the latter part of the verse,of Mushms. and also in the verse that follow!!.
542
PT. 5 AL-NISA CR. 4
81. Whoso obeys the Messengerobeys Allah indeed: and whoso turnsaway, then We have not sent thee tobe a keeper over them. 60
82. And they say: (Obedience isour guidift!) principle;' but when theygo forth from thy presence, a sectionof them tJspends the night sclJ-emingagainst what thou sayest. Allahrecords whatever they scheme by night.So turn away from them, and. put thytrust in Allah. And sufficient "is Allahas a Disposer of aftairs.660
r;'-; J1".(.,,'t;~ , (t'" ."" /,,,,/ _1..'1~'""'. l)'~-, 4»\t.~\ ~ J~';\~~
ltUi~,,~~.1~~"@ ,~ ~,
~-:,r;,""~, ~ .t""' \"lr
'r,' ~
,;
~1.."",,\Q)\b~I.!I~"..o .' .. MX:." "..
~ ..' "", ~,. ~.J..Y.~", ~ C) ~J
(<S".
!..,9 (;'~,! t'J.""!~" ;f ""-:11J! 81~. ..4SJ'-'V~~UJ\~.~~. ~ ~ "~,
I" ,,,,""',, LvW~ <ftc:-",j, .. \ .l~ !D,,"''' 1~'" ~ ~ r'., :,cs--.J ~ c.r-I.P~ .J~u"r\t
-,
@~"4: 109.
549.lnmportant 1Vords:
~ (keeper) is derived from ~. 1.'heysay ~ \ JLf-.i.e. he kept the thing or preservedit or guarded it or protected it or took care ofit; he prevented it from becoming lust. J.ii~
01' .1i:.t.. (the latter hJiving more intensiveJuea.ning) means, keeper, preserver 01' guardian.When uat"dabout God, the attributive name ~besides giving the II.bove meanings, also means,the Preserver of all. things; One Who preservesthe good and evil works of His creatures(Lane).
Conmnmentary :
The words, Whoso obeys the Messenger obeysAllah indeed, further explain the meaning otthe expTe;JSion, Say, ..4ll 61j'1'o,nAllah, occurringin 4: 79 above. The verse purports to saythat obedience to the Prophet is reallyobedience. to God, and jf Muslini8 ~t intotroublc by obeying th6 Prophet, it is all subjectto God's own will and must not be attributedto the Prophet; and such trouble can nevprresult in evil. God's dealings with the Prophet
come under His special providence, andtherefore he who filtds fault with him reallyfinds fault with God..
550. Inmportant Words:
~ (spends the tught scheming) is derivedfrom ..:.~ meaning, he passed or spent thenight. &~ ~ j":'~ means, Zaid p88Sed thenight sleeping. tf"'~1~ means, he did ordesigned or 8chemf~d the thing at night.
'\ I.) ~ means, he thought npon his opinion,and concealed it, or he conceived it in hismind. ~I ~ meaw~,he attacked the enemy,and took him by surprise, by night (T.ane &Aqrab).
Commentary:The word" night" or "scheming by night"
should not be taken tOl>literally. The referenceis to se~ret l)lotting, whether by night or duringthe day time. As geJlterallysecret plotting isdone at night, the word ~ bas been naed,the night time a«ordilng a sort of cover andsecrecy.
543
CH. ~ AL-NISA PT. ~
83. "Will they not, then, meditateupon the Quran 1 Had it been fromanyone other than Allah, they wouldsurely have found therein muchdisagreement.551
84. And when there comes to themany tidings whether of peace or of fear,they spread it about; whereas if theyhad referred it to the Messenger andto bthose in authority among them,surely those of them, who can elicit thetruth from it, would have understoodit. And had it not been for the graceof Allah upon you and His mercy,you would have followed Satan, savea few.502
~ "/"
~ .~r~ / /1.;1."., / .,?" /// ///
~'J:f ~~ ~:>o;t-,c)~1 ~-,~~~tl".}"rt / ., '//1'
e~~~'~\'~~"", ""
"..,.,1' .
\.:1.( f " :'~t,/
"
.:;'~" , ,~..o~'~ ~~'
1t /::;-- )
'":!YtJ -.~V; -..))v /J-'O ,..) ",.J., 9 ? "~IIJ 1J"\ / J ' '~\,i \ '
.
''. /.:1/ 1.~~.,I ",J i') ,,~..>'.c..;...~.J,.))>'.J~I 9"" "/" (./ ~/ / ,..
, I;~&"I!\ j",9? ;.t~~(."'''/'''\ \ d/'''~a.b u-a'';;:1 ~ ~ "U ~v-) ciw ~"
:, ,-"" ", ".. it"
""~ ,,/..., /... (1 9 '" 0 (1
@~ ~\ ~L' ~'�/ .. ,,,:""
~~-':..:"/~...; ,,~~,;; ~-' ..
a47 : 25. b4: 60.
551. Commentary:
The word ..:,-}::;.\ (disagreement) may havetwo meaningg: (1) either it may refer tocontradictions in the text of the Quran and theteachings containei/. therein; or (2) it may referto the non-agreement between the Quranicannouncements in the forln of prophecies andtheir result or fulfilment. The Qnran is freefrom ..:,')\:.;.1 (disagreement) in both theserespects. Tn spite of covering an extremelyvast field of reform---spiritllal, moral, social,economic, politica.l, legal, etc.-.its teachingsare perfectly harmonious, no part. cJashing inletter or spirit with another, DOsection nourishei/.at the cost of another.
Taken in the second senee, the verse meansthat all the different announcementR andpropllecies made by the Quran are proving,and will prove, to -be trne; and there ca.n heno disagreement in this respect either. If theQurarl had not been the word of God, but thefabrication of man, most of the prophecies andpromises ma.de by it under extremely adyerse
condition.~ would have failed to m.a.terialize.
So the fact that the prophecies (nade in .theQUfan have heen, and are being, fulfilled againstall oalculations: and all expectations and in amost wonderful manner is a proof positive ofthe fact that i1;is the revealed word of God.
The word, much, qualifying the word dis.agreement should not be construed to meanthat some disag;reement in the Quran is possible.The expression is simply intended to meanthat, whereas otherwise there would have beenmuch di.agreement, the Quran being the wordof God there jis, in fact, none.
552. Commentary:The rea.'!on why tidings or matters relating to
peace have been mentioned before thoserelating to fear is that the Quran is her~ speakingof war, and during war it is sometimes moredangerous to give pubJicity to matters likelyt.o lead io happy results than to matters offear. For instance, if any information comesth!1t the forces of the enemy are about to attack,the publication of this news among Hie peoplemay not prove so dangl'rous as disclosure of, for
example, the news that the MUdlim &Imy was
S44
PT. 5 AI..-NISA CH.4
85. Fight, therefore, in the cause ofAllah-thou art not made responsibleexcept for thyself-and aurge.on thebelievers. It may be that Allah willrestrain the might of those that dis-believe; and Allahis stronger in mightand stronger in inflicting punishment. 55ft
. .86.: Whos.o makes a righteous inter-
cession shall have a share there.of,and whos.o makes an evil intercession,shall have a like portion thereof ; andAllah -is powerful over everything.654
"",,~,,'" ,"';, , ,
~.~~n ~~~,~:~ -\~rf.{", ,. ~..~ ~~w
a~\"'t~ ?1~\~~~P\\ . w".. -, tJI. ..\:) .. ,.,.~ ~ ~
~., .""" r~c. ,-"." I j,
~//.fA;:\' ~ toO J.;,\:~6~,~, " \' . .
"".." ;'. ~ ~
~ (" ~
.'
I-:' ~'~~~.N'" ~".~ ~~~."'..'
.".
~ 4). ~d '" d!:.1 :t.' -
",' , .. ~,' <..:-,'..~'
(e;;~ ~~{J(~'tt~1;~~ g:{j ;"'",,~ ~ .. ..~~"/
r~" ..! A";' J f -~~'?. ~~\ ~~".~ .." ~ -;; ~ .J
as: 66.
going to attack the enemy at a certain weakpoint of the latter. The latter class ofnews would disolose the intentions of the
. Muslim army to the enemy and he would takeim.mediate
.
steps to gtrength('n his position atthe tb~atoned point. Under normal conditionstoo the injunction is very i~portant, exercisingdirect influence on the discipline and well-beingof society.
The words, thO~6 it~ authority, refer to theHoly Prophet or his Sacceesors Or the Chiefsappoint,ed by both.
553. Commentary:The words, Fight therefore in the ClUlse of Allah,
do not mean that the command to fight relatedto the Holy Prophet a.lone. If that had been thecas,e,the flecond'clau'3e in the vcrsI' would haveread as ~ "il ~ "i (ilia naf8uluJ)i.e. none ismade respollsihJeexcept thyse-lf,and not as~"i~. "il (ilia naf,aka) i.e. ThOfl art flot "Iaderesponsible e:rceptfor th!Jself, as in the verse.What the verse l'Jl,eansis that every Muslim,not excluding tha Prophf.'t;wQs' individunllyanswerable ,to Ood.But the duty of the HolyProphet was twofold: (1) to fight, and (2) tour~hi". followers to fight. He w&s,however,
not answerable for them. He was only toootnmunicaw to them the divino bebests, andif they disobeyed, they themselves wereanswerable for it. 'fhe commandment makingJihiiiJ. obligatory on Muslims had already beenrevealed (4: 78).
The clause, It un,1J be tl.at Allah will 'restrainthe might of those I~hat disbeliet'e, means thatGod will bring into p-::cistencesuch circumRtancesao will make war cease of itself, or thlit theenemy will fail to exert his power to the fulland will finally collaps'3. Thus we See that atthe Battle of the Ditch and at the faJl of Meccaprovidential circumstanc~s helped the Muslims.
554. Important Worels :For the significance of the words r:jJ- and
~ ~ see under 2: 4\~.
Commentary:Read in the light of the context the words,
Tfko,o m{Jkes a ri9'hl.eous inferc.e.~j;iotl. . . .may mean that a peJtSon who persuadeR Othersto fight in the (}ause of God shall have an oD\plereward, whil~ be who dissuades them ftomfighting shall suffer punilJhment fcr doing BO.
The verse also 'signifies that people s\\oul<\ n()t
~~ .
CII. 4 AL-NISA. Pt. 5
87. And when you are greeted with t~~1'9"'r;., ,1 ,,1"
,I, 9 ... ,a prayer, greetye with a better prayer \t&.")).;'~~'t~t~~\)~Jor at least return it. . Surely, Allah 'I{
"9.' ...takes account of allthmgs.55&~~~-~"';'~~ ~~~~dh\ qv.:.;:J. ", \.ii7." (.;)"
look upon the subject of intercession orrecommendation lightly; for the person whointeroedes on behaJf of, or reoommends,anotheris &nSwerable for his aot. Jf the interoession orrecommendation ia right aI\d just, he will hayea suitable reward; otherwise he will share.and b~ responsible for the evil consequencethereof.
Taking the ...word ~ \A:. in the se~e of
conner-tion, the verse may also be rendered as.. whoso forms a good connE'ction shall have a8tJare thereof and whoso forms a bn.d connectionshall have a like portion thereof", thus
. emphasizing tile importance of forming a good
connection whether with God or with HisProphets or witb other people. Whereas ngood connection may be the cause of rise andprogress, a bad one may result in downfalland ruin. For a full disoussion of the subjectof ~ ~ (intercession) eee detailed note under2 : 49.
It is noteworthy that in connection withto righteous intercession" the word used is ~(share or fixed share) whereas in connectionwith "e'dl intercession" the word used is JP5"(like portion). This is to point out t.hat,whereas the punishment of an e\'j} intercessionwill only be the like thereof, the good rewardof a righteous interCE'ssioD will ha\'e n08uohrestriction but will be as large &8God bas fixedit i.e. ten times greater.
555. Important Worels :
~ (when you are greeted) and ¥(prayer) and I~ (greet) are a!l derived from
""i.e. he !ivel! or he bad life; or he was or
1>Oca.mein good condition. .~ means,hegreeted him with a prayer for IODgaud gQodlife; or he prayed for hi~ life: or simply he
prayed for himl. d I!J~ means, ma.y Godprolong thy life or preserve tby life; or mayHe make thy life free from harm and evil; ormay He honom thee and bestow favours onthee; or may ]Ie grant thee dominion andkingship. UO).I~.~ means,he greeted himwith the usual greetings of a be!ievf'r i.e.. said
fJ-r~ I to him tliz., peace be on you. ~- me~llS,greeting or salu~ilt.ion or benediction; endlessor everlasting life; freedom and security fromall evils; al80 dominion l:I.udkingship (Lane &Aqrab ).Commentary: .
The. verse, besides being g()neral in itssignificance, a1'10draws the attention of Muslimsto the greltt boons and blessings that have oometo them thron~:h the Holy Prophet and tensthem that they are now morally bound toreturn the good. they have received, by heJpivghim to t.he best of their power in the furtheranceof the cause hI] holds so de9r. This would bea token of gr:lIot.itudefor the numerous andmanifold diville favours received by themthrough him. The Prophet's message of life\Vas a. greeting OIl his part, so let the Faithfulr~spolll! to it ill 8 befitting llil:l.nner.
The verse 8180 enjoins on MwlimJ! tbat theyshould greet a.nd return eaCDother's ,greeting illa most becoming manner when they meet.This is a social and moral duty the negiett ofwhich will rend.er one wrilty of it accountablebefore God, &8t,he concluding words of the versepoint oa.t.
The usual fOJt'.iUulaof greeting prescribed })y
Islam is fJ- r~ 1 i.e. .,peace be on you,"to wbicn are often added the words<litJ. J 41~)~, coand God's mercy a.nd Hisblessings.n Pious Muslims would often add to
546
PT. 5 AL-NISA CH.4
88.. Allah is He besides Whom thereisnohe worthy of worship. He willcertainly continue to assemble you tillthe Day. of Resurrection,' about whichthere is no doubt. And who is moretruthful in his word than Allah 1556
12 89. 'What has happened to you thatyou are divided into two partiesregarding the hypocrites 1 And Allahhas overthrown them because of whatthey earned. Desire yeto guide himwhom Allah has caused to perish?And for him whom Allah causes topel'ish thou shalt not find a way.557
;. d~~1Y
J I;i'! N1"''' ~9 ~ d ,-;::~~";;" .." .fY.." ~,,~ lt~j1'U,,~ 4'
~~~ ~I" t"""""""~":"",,,, "V"" ~ ~~~\~-'~~J t&
A
~""',~~,~t)~~;;;;o~.'~\\J ~~~.,... "..,.~ -,,~~, .
I" I~,
I, ~ .,~ ~ " ~, 9"j":;.~rr,,.
"-AJ .' \~~~C)I~.J~';\ 1 ~.., ~..;
8§~~1~:~~~\~~ : ,.
";' ~ C)"W ,;.. ~ ~
the formula some additional prayer in com-pliance with the injunction, greet yo with abetter pray" or at least return it. But thcverse is much more general in its significanceand extends to all forms of greetings, wishes,prayers, etc.
!The words, return it, signify that if one cannotrcspond with a better greeting, one should atleast respond wit:h a similar one.
556. Commentary:Taking the particle J I (till) in the sense of
~ (in or on for which see J.ane), the clause
~ \:AII rJ/. J I~ may also be rend~red
as,c,
Ile will certainly assemble :you onthe Day of R~surrt'ctioll" but the mOlecorrect rendering is that given in the tex\' i.t.He will certainly (continue to) as.emble you tillthe Day oj Resurrection. The difference inrneaning is obvious. People arc born and die andwill' go on doing so till the Last. Day. Thus theprocess of assembling is always going On and~wmcontinue till the Day of Resurrection, when
God will call aU to account.
557. Important Words:
~JI (has overthrown them). See 4: 92.
Commentary:
Believers disagreed. among themselvcs asto how tIle hypocrites living in the suburbsof l\:Iedina i.e. 1;he Bedouin tribes ofthe countrYfide. we]~e to be treated. Somesyrnpatbized witll :them and recommendedleniency towards theIu, hoping that in this waythey might gradually reform themselves, whileothers looked upon them as a serious menaceto Islam and Muslims and advocateo scveritytowards them. As this disagreemeD,t was ikeIvto cause a split among Mu:dims and divide the~into two parties, the Quran lIere expressfs itsdisapproval of such a C3ouree. M1isliIJ1B,it Rays,should beware of becoming divided amongtht:mselves for the aake of the hypocrites. 1'heyshould remem.ber that It split in their owu rankswas a much more seriou£! affair than a dtillgprfrom out!!ide. The h}'Iloc.rites ~re the eneJDieeof God. and beli~vers sbould ll0t allow them..sclvc8 to be divided on their account.
541
CH.4 AL-NISA PT. 5
90. aThey WI,
'sh t];!:at you should dis-5U
~'P;, "";'~ I~'{l'r"1-'''''"1.~ it (!..believe as they have disbelieved, so that ~~ ~j> !J,.>AJ~ c)-'~ ,,1'.)"you may become all alike. Take not, 101
",., ..., ~ , ;' ,,, 9.."'....-
therefore,'friends from among them, aLl~~!J~~;;' ~tJ)I~~~'until they emigrate in the way of" ..., it'... ,,'.. .,... "'.
...
Allah. And if they turn away, then J"9:,;,;,~","!.:('9~J.~~\~,;,~,Useize them and kill them wherever you ~--"~) .. ...o4\#.J~J~~~C)...,:find them; and take no friend nor ~ t" -: ~~ r~~ ,'! t' ~"::: "';,helper from among them ;5fiS G1~ ~~~.J ~ '.J~ ~J
91. Except those who are connectedwith a people between whom and youthere is a pact, or those who come toyou, while their hearts shrink fromfighting you or fighting their ownpeople. And if Allah had so pleased, Hecould have given them power againstyou, then they would have surelyfought you. So, if they keep alooffrom you and fight you not, and makeyou ano:ffer of peace, then rememberthat Allah has allowed you no way ofaggression against them.559
~.r~'~ ,9-:';,;, ,~~,;' ~'~'\\ ~,~f.':: ~~{1\~\0~~-'~ \v!J (.j..I.:)~,~~ ;'
';'t.,~.\.~r~!.. ,...~"', ';' ... !~9~"".J~ ~~.~, I~~)~~~~J'~'"
,~'\;' , ~u"f ~I;'~ ;( ;,J", ,~r~~~~~ j- >'-'~~~ ..,/'1 ~' r~/
j/ , ~ !;,,;' t{'t~.!.~P~\\;" "'\':~'~ ,=:-;\'''', <.:)~ ".
~ ~ >"'J-../o ~~ft ,;''"
@~~~~:&\~~A~~
~ ~
a2 : 110 ; 4 : 45 ; 14 : ]4.
558. Commentary:
Tbe word ~5' (disbelief) as m:ed in this versestands for hypocrisy, as (l. hypocrite is nonebut a disbe1iever at heart. '}'he hypocritesbelonging to the Bedouin tribes of the desert,referred to in the, preceding Yer~e, claimed tobe bP.lievers but rendered no hell' to Islam.Believers are enjoined to nave nothing to dowith them.
Tile words, until they emigrate in tile WflJJ ofAllah, show that the hypocrites referred to intl,is verse did not belong to the town of ~I()dinabut to out~io~ territory. They attached novalue to faith and through cowardice wishedthat all should be(:ome like themselves, makingfriends with the enemies of Islam and mixingwith them as they liked. The'Quran forbidsMuslims to take such men as frit;nds, Of to
seek help from them, UH.I('s~tllt,y emigrate inthe way of GO(t and sever all connection withthe E'nemy.
As the word J:i is also used in the sense ofboycotting (see 2: 62), the words,.. J:; I (killthem) may also mean boycott them, i.e., havenothing to do with them, treating them in thesame mll.nner in whicb you treat those withwhom they hn,ve made common canse. Thismeaning finds support in the fact that thpexpression t -'~I ~kill th~m) i8 followed by theword~, f.ake no fnend 110Thelper .from. amongthem..
559. Important Words:
,j)..~ (are connected) is derived from J-' J .They say ~~f~ ~II J"'J i.e. he joined orconnected this tbiug with that; he broughtth~ two thingfl together. 4,.1 m~ans, he h~
~
PT. 5~--, ~.__._--
92. You will find others who desireto be secure from you and to be securefrom their own people. Whenever theyare made to revert to hostility, atheyfall headlong into it. Therefore, if theydo not keep aloof from you nor offeryou peace nor restrain their hands,bthen seize them and kill them, whereveryou find them. Against these We havegiven you clear authority.li6O
AL-N1SA tH.4, lJ ,
"""r//.,"(1)/r-:="/ ""'1.'9/'/1",--:."",I~ ~)~ ~'f. ~\ \:,).J~.J!,~~\c»~
-1 ~ ijr:f~",}'9e",~ilI J' "\?~, ~ J."".-:fd... ~~)""
"..!J~ ~"
~~T~~~"1'~'~t ~~" .,+;f,,,'~..,.,..~.J~ ..> ..~?~~
!(';\' \/~"5',,!.?.::. ~,/ "~I" ""'~,
1~-'~~~~~. '.J~-'~
t ~r~";'9 ~".j"")11.",,~ 'I'~. ~ . $r~
.. -,. '" .. . ~. q
1133; 15.
--' -- "---------
,~..~-- -"--"--"---'------------.
,,", -~-,----_"e-
_..
clost' and friendly relations with him. 4)I J.->.Jmeans, he or it arrived at, or came to, orreached l1irn or it. ~'j; ~ J I ~t...n means,he belonged to, or was connected with, thattribe (Aqrab).
~ rt'w... (given them power agaill,~t :J:°u)..b1.. (saUtqa) is derived from..w... (salata) forwhich see the suceecdiug verse. ~ JJ.;, (6allata)
means, he m.ade him to overeome him. orto prevail over him or to have power or forceover him, etc. They also say ":"~ I~ Jal..i.e. he set the dogs upon him (Lane).
Commentary:
'rhe preceding verses enjoined t,he taking ofdisciplinary action againet Ule Bedouin hypo-crites of ttlC countryside round Medina.Thid verse makes eXlJcptions in the caFe of;(1) those who went over to, or wpre conntctedwith, some tribe having au alliance with tieM~liJUS; and (2) those who came over toMedin~ and had leaninws tow~rds lelaDl, tllouglltheir attitude was still one of hesitancy andvacillation. In fact, Islam attaches great im-portance to pacts, express or implied, aud wouldin no case tolerate their breach. IncidentaJ1v,the verse a.lso shows that ~~ (Jihad) 'ispermitted only a~aill8t tIlose who first makewar upon the Muslims or their allies or fromwhom an attack is apprehended.
b9: 5.
560. Important Words:
I.JSJ\ (flill headlong) is in the passivevoice and the right translation ()f it would be,"a.re made to faU headlong," or
,.are over-
thrown " etc. but for the sake of clearness theword lias been translated here in the activevoicl..'. I~I is fQrmed from vS'.J. They say
~ I uo-G i.e. he turn~d the tbing over orup3ide dowL'. ~I ~I mean.!:, he turnedlihe thing to its former state; he turned ot tlLl'e\\'it Mer upon its head; he reversed it ot tum~dit back; he mad~ the first part of it to he th~la.qt. ~.J~.a, ~.)I meane, inay God. tumthine enemy upon his head; or may He over.throw him or change or reverse his (;onditi6D(Lane &;Aqrab).
'4.;:A11(hostility) generally meaning, (1)persecution, (2) nUI,chief, (3) discord anddissension, (4) civil war, etc., also means wat'i.e. hostility (Lane). 'see also 2 t 192.
cJ\U...(authority) is the noun.infinitive froJn JJ.,which means, he or jlt overcame, pre'\'ailed otpredominated; he became firm or estahlishedin superior power; he possessed power ordominion or 80Ycrei~\ty; he was or becamesharp; it was or becfJ,me hard or strong; hewas or became chaste or pel'SpiouOUBin speech.or eloquent and sharp in tongue. They IlaY(J'j; ~ ,;. .1>1 J- ~UJ.. ~ ~.Ii i,t.
549
cIt. 4 AL-NISA PT. 5
R. 13 93. It does not becomea believer to '''''/~~~I r~ ~: 9 "i~~~'''' ~9, '/ f~ r","kill a believer unless it be by mistake. &.J '/~...tjA~ C)h:.~ ~ do \..0-'
And he who kills a believer by mistake f9' ~.. '9 "'~
~~
b. . >'
'",,'" ~...'/
"'1,/" r~1h~. r~ "J ",,,,,
shall free a ellevmg slave, and pap ~.)j~$G~~).J'~~\;..o~~blood-money to be handed over to hIS '"
~J,
I"""
, ".Ii "
heirs~ unless they rex.nit it as charity. ~ G;rt;J.>l; ~:J~ :,~\~I JI~tJBut If the person sla~n be of a people" ". ..C) ;;"" ."
,hostile to you, and be a believer, then .1.""~~""C/9' ,,~:::r, ;9;9;!~.. 'I; ,,~the offender shall free a believing slave; ~.>4}hf~~~)4~.J~~~ ~~and if he be of a people between whom r,
" ." '",
and you is a pact, then the offender ''tJ~cj~~{:,;~~;i~016'~\:;shall pay. blo~d-money to be h?,n~ed .,.,. "0<..: .., \,.
:... t9 ",
",
over to hIS heIrs, and free a behevmg 'I/'-:'t<~; ~a:;""" '':: ",,I:, :'1\~;~Wslave. But whoso finds not one, then ~? ...~ ~ "
:)f.~.J ~ (.>'"
ahe shall fast for two consecutive ",,-?"'-:.; ";(1:'" ,,,,,,.-:'f; ~
.,".,"'T
months-a mercy from Allah. And ~..Nj>~~~c.t~/~~~Allah is All-Knowing, Wise.561
. ...,."" r~~~ 9: '
,.,..t
"'>.~~ aL\ -:''6;~t~J .."..", ~, ,
I have given you the power or authority totake my due from such a one. cJllJ.. means,strength, might, force or power; predomina.nce;power or authority; tlLe sovereign. or rulingpower; king or ruler; sharpness; hardlles8;proof or argument; evidence; plea (Lane &Aqrab).
Commentary :The reference in this verse is to those ~ople
who had no all~nce with Musli1ns or any tribehaving a.n alliance with them. They weretime-servers who awaited their opportunity.The difference between these people and thosementioned in the previous verse is that thelatt~r had some sort of alliance with this or that.party though they did not possess the strengthto assert them.gelves, whi,le the former onlysought s~curit.y by Ileceitful means and hastenedto make COlIUUoncause with the em~m.ies ofIslam whenever invited to do so. Fightingwas enjoined against this class of people, untesl!they e1:\tered into a treaty of peace with Musliml5
and loyally observed its terms.
a58 : 5.
561. Commentary:A~ the preceding verses contained injunction!
which, ~f misconBtrued or misapplied, were likelyto lead to a MUI~limbeiJlg killed by a Muslim,the present verse gives a timely warning againstsuch an eventuality.
The words, It iJoes 'IIot become a belie'.Jer to killa beliet1er, have been used to make a touchingapp3a.l to helievers to abiltain from killing eachother, since they are like brothers. It in no C8.sebehoves a brother to kill a brother. The wordsthus contain aIL important injlIDction whichfonn!'.! a fitting flequcllce to the one cont3inedin the preceding verses concerning th(>hypocrites.The verse caution,'! a Muslim to be always on hisguard lest in ca]~lessness he should happen tokill a brother Muslim.
In case the sll.in person is a believer buthappens t.o beloDlgto a hostile people, thf>n theoffender shall only free a believing slave an-l noblood-money shall be levied on him. becausemoney paid to a hoetile people would go. to
strengthen their military power against Islam:
SSQ
i>1'..-S At-N1SA tH. ~
94. And "whoso kills a believerintentionally, his reward shall be Hellwherein he shall abide. And Allah shallbe" wroth with him and shall curse himand shall prepare for him a greatpunishment.662
~;;N (~~,-: I&.~~~~' _'I!;~~"...~~J~" ~~~.J
~\s.;~JJ" ~~~... d~\~~ ~~.. .J J, .. ." ..J ..,.
€)~~..."
95. 0 ye who believe! when you go t~~ ~1 I.~~~/."'~ I~\f!'i /.Jj,r"!.(~forth in the cause of Allah, bmake ~~ ~ J~..>"'".)...~ ~" ~..proper investigation and say not to r9' 9 , ." ;I~," i '~1 "(.,,~;
J, 9..."anyone who greets you with the ~~;.o~~~l!U~!Y~~J
greeting of peace, 'Thou art not a I .,~eliever.' ~ou seek the goods ?f th.is ~~aL\6li~~JJ' ;.;;j\
--:h' ~::..~~life, but wIth Allah are good thmgs m };'" ".. ",.. ~ ~ ~plenty. Such wer~ you before this, but ;;~,~ \~'~ 1': : ~"~.:r--~II ~?:-(::.~Allah conferred H~s favour on you; so .. d.).) ~ ~ ~ ~ ~VJ" ~~
"
do mako proper investigation. Surely, ~ ~''''
", r, ," !.'N",
Allah is well aware of what you do.563 @~ G~'td~~\C>!!;~~~-:;
"25 : 69-70. b49: 7.
which can in no case be allowed.
In the expression,and if he be of a peoplebecween whom and you is a pact, the words,and lie be a believer, have not been repeated,in order to point out that the law with regardto the dkinunis(diab<>lieversunder the protectionof Muslims), 01'Mu'iikitl (disbelievers belongingto a people in alliance with Muslims) is thesame as for Muslims.
It is worthy of note here that disbelievers whoare in alliance with Muslims have not only beenplaced on a par with the latter, but even adiatinction has been made in favour of theformer. In case a Muslim is slain, the command!elating to the payment of fine has been p1:u~edafter the injuncti~n to free a ~lave; while incase one belonging to a"people in aUianoewithMuslims is slain, the order has been reversed, 563. Important Words:
the injunction to pay the fine to his heirs being r~1 (peace) meaJls the Jslamic salutationput before the injunction to free 8 slave. This of salam; peace; security; submission, ete~has been done to impress upon MusliDl'Jthe (Aqrab & Lane). See also 2: IJ3, 209; 3: 20.aM of showingspecial regard for treaties and ~~ (good things) is d.erived from r-
551
pacts. The payroeut of fine was an obligationwhich Muslims owed to disbelievers with whomthey had made a pact, and in order to bring
-home to :Muslims the 1('88011that they shouldhave particular regard for their pacta andtreaties, the injuncliion to pay the fine has int:i1eir case been placed before the injunctionto free a f!lave.
562. ~ommentary:
The solidarity of Islam and- the tie of brother-hood among believers have been made absolutelyinviolable. One who knowingly kills a fellow.Muslim is like one who kills a. son of his ownfather under the veI'y eyes of the latter. Thefl\ther would have nothing to rIo with such aman.
tHo ... M.-NISA Pt. S
96. 4Those of the believers who sitstill, excepting the disabled ones, andthose who strive in the cause of Allahwith their wealth and their persons,are not equal. Allah has exalted inrank those who strive with their wealthand their persons above those whosit still. And to each Allah haspromised good. And Allah has exaltedthose who strive above those who sitstill, by a great reward,564
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49: 19-20; 57: 11.
meauing, he got or took spoil, or got 0. t.hing asspoil; he acquired or gained a tbing withoutdifficulty or incGnvenience. ~ or r:.J./.
means, spoil, booty or phmder; the acquisitionof a thing without difficulty or inl}onvenience ;the thing so acquired; wbat is obtained fromdisbelievers in war (r~ane & Aqrab)
~bmb1ebtary :'fhis verse does not mean that if any person
greets a Muslim with the Islamic formula ofsalutatioD, he should be regarded as a. heliever.Many non-Muslims nowadayf', and many .Jewsin the days of the Holy Prophet, greetedM~lims with the prescribed salutatioIl, but theycannot be, and indeed never we)'e, regarded asMuslim"~ merely on that ground What t.heverse mean..'�is that when a people offers peaceor shoW1:la peaceful attitude towards :Muslim~,the latter should respect that attitude and.refrain from hostility. '1'he word r~ (peace)may also mean submisl:\ion or security.Simiiarly, the word VAJ" (believer) may alsobe rendered as giver of ~ecl1rity or offerer oraffordcrof !>eacc.
The word ttA. (good things) doel:\ not meanonlv the spoils of war. It also means th> goodthi~gK of the world. In Hllkhi'iri (ch. on T'ljsir)we have. ~ ~ w ~) &.J..l1 CJ" ~t J~i.e.
H Bome of the l\lu51imBmet a man who hadwith him some good things belonging to him".
As explained under Jmportant Words, anythingacquired without; difficulty is also .~.
The words is- ~1lS'" (such were you)embody a very strong appeal to both sentimentand reason. 'l'he expression signifies that.like disbelievers, Muslims too were disbelieversat first, but God gave them time and opportunityand they were Itt last able to see the truth.So they ~hould be patient with, and lenientto, others and give them time, so that they toomay ponder over the truth and accept it if theych003e.
564. Commentary:
The verse speaks of the different classes ofbelievers only anduot of hypocrites. Believersare of two classes: (J) Those who sincerelya.ccept the truth an.d try to live up to theteaching'! of Is]aln but take 110 p&rt in thestruggle to def<~nd and propagate the faith.These are, as it were, passive beIievers-
" sitters" as the verse nalues them. (2) Thosewho not only Ihte up to the teachings of Islambut also vigorolJlsly participate in the work ofits propagation. Tbese are active believers-the" strivers U or M-ujiJhid as they ate called.The la.tter are fa.r superior to the former in thesight of God. There is, however, a class ofbelievers who, even though they do not jointheir brethren in actua.lly fighting disbelieve18get an equal reward with those who ta.ke part
552
1>1'.5 At-NiSA di.4
97. Namely, b)y degrees of excellence ,~t~,~, ,,~,,~;.,,!/. ~~ ~ lli ..'~"bestowedby Him, and by special for- .!)~,;IJ,)~" ~'>~~.J ,L;>:t{'Jgiveness ~n~ mercy.. And Allah is
.
t\':.~.:It'
Most ForglVlIlg, MerCIful.566 @.."'~ ~
14 98. Verily, athose whom the angelscause to die while they are wrongingtheir own souls, they (the angels) willsay to them: 'What were you after 1 'They will reply: 'We were treatedas weak in the land.' They will say,'Was not Allah's earth vast enoughfor you to emigrate therein l' It isthese whose abode shall be Hell, andan evil destination it is ;666
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in the actual struggle. These are referred toin the words" excepting the dif'abJed ones."Their inability to take part in actual fightingis due to circumstances over which they haveno control. They are lleart and soul with theMuslims who are Mujilhid, wherever the lattergo to fight in the cause of God; but theirparticular circumstanc:es--dis('ase, povert,y,etc.-.do not allow them to join the expedi-tions in person. Ofthese the Holy Prophet oncetold his Companions in one of his expeditionsthat there were men in Medina who were withthem iv. every march they nu~de and in everyva.lley they traversed and who were getting thesame reward. 'J'he Companions asked the HolyProphet in surprise how that could be possibleand who were those fortunate ones. "Theyare those of yonr brethren", replied the HolyProphet, "who were eager to join us but wereprevented from doing so by circumstancesbeyond their contrQL" These are the one8 inwhose case the verse makes an exception in thewords, excepting the disabled arret. :But theactual "sitters," though entitled to goodreward if true and sincere in their faith, were
"16 : 29.'--' ---
in no ca.se on a par with the" strivers,"neither in rank nor in reward.
565. Commentary:
This verse further explains and empbasitesthe distinction between the H sitters" at homewithout vaJid excuse and the" strivers" inthe cause of God. TIle latter are not onlysuperior to the former by "many degrees"but are much more entitled to God's mercy andforgiveness.
566. Commentary:
The words 1.J.J"':1t=i(for you to emigrate)show tha.t the peollie referred to here were notso weak as not to be nbleto emigrate from theirhomes. They were thu8 not truly "disabledones" as mentioned in .1:96 above. The presentverse therefore strongly condemns them. Islamwould not be 8atisfied with a weak or passivebelief, for it is 1I.either good for the believer norfor the community. If the enviroIl11l.entof 8believer is not suitable for him, he should shiftto a different enviroJlment 1I&orecongenial tohis faith; and if he does not do so, he is notsincere in hie faith.
s~a
tIt. 4 AL-NtsA 1'1'. . 5
99. Except asuch weak ones amongmen, women, and children, as areincapable of adopting any plan orof finding any way.567
100. As to these, may-be AJlah willefface their sins; for Allah is theEffacer of sins) the Most Forgiving.568
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.
r.:;:.. I~" .O!)jU-a4: 76.
567. Important Words:~ (plan) is derived from Jt-. i.e. it
beca1l1~ changed or altered; it revolved andpassed; it becam~ complete, etc. ~ means,m}de or mJ.nner of changing from one state toanother; a m)de or m~ans of evading a thing;a mode or m~ans of attaining an object;a contrivance, device, artifice or plan (Lane).
Commentary:
There m3.Y be cases in which a person isrea.lly unable to em~grate. For such this verseprovides an exception to the cIas~ mentionedin the preceding one; for Goel is just andnever overlooks extenuating oircumstances.
The verse also shows that .the word sJJ..I:t1.(here translated as "finding a.ny way" butgenerally rendered as "being rightly guided")is sm:netimes used in the sense of beingsaved, whether from the hardships of thisworld or from those of the next.
568. Important Words:
IJ" (EffGcer of sins) is derind from U.meaning, it was or became effaced, erased cirobliterated; it perished or came to naughtor came to an end. They say "IJlI t.JI~i.e. the wind effaced the traces of the
hOl1se. ~ WI 4»11).. IUeans, ask ye of Godthe effacement; of your sins or pray forforgiveness. 'I~he word lc. also means, itwas or becam,e much in quantity or manyin !lumber. .Au .Arab would say .J::,~JI.r ':"=-1i.e. I left the hair of the camel to becomeabundant and long. I~ which is one of theattributes of God, nleans, OM Who forgivesmuch; the Veryl!'orgiving; tIle Effacer ofsins (Lane & Aqrab). See also 2: no, 188,220, 238; 3: 135.
Commentary:
The words, A.llah will efface their aiM, meannot only that Allah will forgive thenl theirweaknesses but that He wiH a1so put an end totheir hardships by giving victory to Muslimsand ma~ng them masters. of those placeswhere the weak anlong them were heingoppressed and tormented by cruel disbelievers.
The expression ~ (may-be) does notinrncate doubt on the part of God but is used tokeep the believers referred to here in a state of8I1spcnse--between hope and £e&r--80 thatthey may not become lax in prayer and gooddeeds. 'rhe expressiou is designed tohold<:othope without creating a sense of secUIity ora sta.te of complete complacency.
654
PT. 5 At.-NlsA
101. And whoso emigrates from hiscountry in the cause of Allah will findin the earth an abundant place ofrefuge and. plentifulness. And whosogoe$ forth from his home, emigrating inthe cause of Allah and His Messenger,and death overtakes him, his rewardlies on Allah, and Allah is MostForgiving, Merciful. 569
15 102. And when you journey in theland, ait shall be no sin on you toshorten the Prayer, if you fear thatthose who disbelieve may give youtrouble. Verily, the disbelievers are anopen enemy to yoU.1>70
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a2 : 2iO.
569. Important Words: of GQt1 and His Messenger,his emigrationwillloCIv' (place of refuge) is the plural of be rega.rded as having been performed for the
lv' which is derived from (J. They say sake of God and Rig Messenger and will be.tA;I t.J rn~aning, his nose clove to the dust rewarded as such. But whoso leaves his hom-ei.e. he became abased and humbled. ~J for the sake of a worldly gain which he wishesme~ns, he disliked. i t. ~ \ t j\ or 41.\ t I) to get or for a woxn~n whom he mshes to marry,
m~ans,he forsook or deserted hisfam.ily against will be considered to have emigrated for thetheir wish. r~j means. earth or dust.
. (v' sake of the object for which he emigratedor (Iv' m~ans, a road by travelling on wliich and his emigration will not be considered asa m~D separates himselffrom his peo}Jle against having been performl~d in the cause of God"their wish or so as to displease them ; a pla.ce (Bukhari. ch. on Baa"ul Wafry).to which one emigrates; a place of refuge; a
570. Commentary:safe and fortified place (Lane & Aqrab).
The subject how Prayers a.re to be performedCommentary: when one is on a journey or when there is fear
Tbe verse promises those sincere believers of an a.ttack from the enemy has been\vho are forced by circum.stances to emigrate incidentally introduced here in connection wit}tfroIn their homes in the cause of God abundant the subject of emigration dealt with in theplace oj reJuge and plentifulness.' There i~, previous verses. At the conclusion of thistherefore. no exens!' for the people to stay at subject which bas been incidentally broughthome surrounded by hostile disbelievers. But in,. the Ql1ran wiIl again refer to the mainthe motive must be good and the emigration theme dealing with hypocrites a.nd the weaksincere. of faith.
The Holy Prophet is r(;ported to have said: The subject of Prayers in time of fear has"Whoso em.igrates from his home for the sake been dealt with in the IQuran in three separate
555.
Ci1.4 Ai.-NiSA n. 5
verses WI. (1) in 2 : 24:0 which deals withPrayers performediu. tiuxes of e>..-treme fearwhen no formal Prayer is possible; (2) in 4: 102i.e. the present verse which deals with Prayersperformed individually in times of ordinaryfear; and (3) in 4 : 103 i.e. the followingverse which deals with Prayers perfonned incongregation.
The" shortening of Prayer" as mentionedin the present verse, which. relates to thesaying of Prayers individually, does not heresignify the lessening of the number of .,ak'atswhich has from the very beginning been fixedat two in a state of journey. It signifiesthe saying of the prescribed Prayers quicklyand hurriedly when there is danger ofan attack from the enemy. Ordinarily, aMuslim is enjoined to sa.y his Prayers slowlyand attentively, but lIe may f;ay them quicklyand hurriedly when an attack from the enem.yis apprehended. 'rhe num.ber of rak'ats to besaid when a man is OIl a jonrney has ever beentwo, in the case of those Prayers which areordinarily performed in four .,ale'ats; but intime of danger when one has to say one'sPrayers individually, even these two .,ak'ats llL3Ybe gone through quickly. 'rhis i'! what is meantby the" shortening .of Prayer" in the verseunder comment. Ibn Kathir says: "Someof the learned theologians hold that hy the"shortenillg of Prayer" here is meant notthe shortening of the quantity i.e. tbenumber of rak'ats, but of the qualityi.e. time passed in Prayer, which, in otherwords, means saying the Prayers quicklywithout lesseDing the number of .,ak'ats orreducing the additional prayera which oneordinarily offers in the prescribed Pray~rs inone's own words." This view is endorsed byMujiihid, J}al}1,\ak, and other authorities; and
Imam. Muhammad bin lsma'il also expressesthe same view, for in Bukhiri he couples thisvGrse with the uextone, which deals with thesubject; of congregational Prayers in time offear, under the common heading of ~azatal-KhauJ (i.e. PJrayer in time of fear).
The above vie.w is further supported by thefollowing traditions: 'l>isb is reported tohave said, "At first the number of t'alc'atlenjoined was two, whether ont: ,vas on a journeyor at home. Later OD, however, the numberwas increll.Sed to foul' for those 8taying at home,but the number of rak'ats said on a journeycontinued to be the same as before" (Bukbirf,ch. on $alat). Again 'Urnar says, "The Prayerto be sa.id on 3. journey is two t'ak'at8; thePrayer olthe hm 'Ids is also two rak'ats each;similarly the F'riday Prayer is two rale'ats;this is the fun number of .,ak'ats without havingulldergoDe any curtailment. We learnt thisfrom the Yery lips of the Holy Prophet"(Musnad, Nasa'j[, & Majah).
Tb~ number of' .,ak'ats whether the Prayer i8performed in a ~tate of fear or whcn one i/lon a journey is not expressly dealt with iuthe Quran. It is found detailed in Bum.aor l;Iadlth which confines the nun.ber of.,ak'ats to two, in tile case of those Prayerswhich ordinar:ily have four rak'ats. F.orinstance, there is u. saying to the ('fleetthat Kh31id bin Sa'id once asked Ibl\ 'Urnarwhere was jWI.;'" (Prayer of the way-farer) mentioned in the Qurnn which prescribesonly the J..;,;JI.;'" (Prayer in time offear). To this Ibn 'Umar replied that in thisrespect they did what they saw the HolyProphet aoing 1r.e.saying two .,ak'ats of Prayerwhile on a journey (Jarir, v. 144, also seeNasa'i ch. on ~al&).
~~
PT. 5 AL-NISk Cll.4
103. And when thon art aJIlong them, ~1 'tv.~~{~ s.\ ~ I
'~ ~'~1-:, " ~{ \"and leadest the Prayer f?r them, let ~\D ~ ~ij~ )".Ja party of them stand with thee and
9 .'" '""1, , f/: '""" ,.,
let them take their a~.And 'Yhen ~~t)\:;~~6.;.~;~;e:~they have performed their prostrations, . .."
...
p.le~ them go . to your rear, and let 'J~' !,~~~;~~j~~~another party, who have not yet' :» ~ '" ~ '" "pray
.
ed, come forward and pray with ~'(I '''" ." '"~ ,,~'. to!:...:~V" ~ ~j; ,;t"'-':!;.,
thee; and let them t~ke their means ~tJ~)v,."'~\d-'~\ .. ~of defence and theu arms. The
f#"'''''!r: \ ,'"
.
1. , ... 9#;!
'"disbelievers wish that you be neglectful ,,/,,'~t ~GW) ~~ ~jJ\.:;;of your arms and your baggage that'" '" ,,'" "they may fall upon you atonee. And /(-',1"";.c:.;..,(t" J.t ,'" I~~ /(';1(/ '"~;Jit shall be no sin on you, if you are ~'- ,.:; J ~~~ .. ~ ~
"","in trouble on account of rain or if you
""'~N'/ '"( "',t,?~... "", ~~, t" '"are sick, that you lay aside your arms. ~~I~J~;'-~~<S)~(.:)(S~JBut you should alwaystake your means
I~
tof defenc~: ~urely, ~llah has prepared G ,I(.;IJ;\~\ ~I b,y~~~~ ~!~"'I'\an hUlmhatlllg pumshmentfor the .,~ ~,;:Y,) ... ~disbelievers.o71
e.;t~r~ .{"8' "\JI~..#I' .
571. Commentary:
Whereas the preceding verse spoke ofthe Prayer in time of fear in the case ofindivilluals, the present one giws the detailsof the ma.nner of it~ perfor.rn.ance when theFaithful are in the form of {\company or groupand the Prayer is to be perfornled in congre-ga.tion. Apparently the Holy Prophet aloneseerns to have been. addressed here, but reallythe verge possesses general applicatioh. Whena Muslim.army is about to say t.heir Prayer incongregation, half of them should Ela.ythePrayer with the Imam, carrying their armB,a.nd the other half should stant! facing theenemy, to fight him or repulse his attack, asthe ca..'!emay l.e. When the first half h8."efinished oue rale'at, they should retire to takethe place of those who are lacing the enemy.The latter should then cOme forward aud sayone rale'at with the Imam.
As many as eleven different. ways in whichtqese :riaycrs were said on different occ&6ions
are described in the l;ladith (for details seeAl-Batlr al-Motli~). In some ca.ses, eachof the two parties said only one '1'ak'at ofPrayer, while the Imam said two. In otherca'Ses, each ofthe parties said two '1'ak'ats, one1'f4k'at with the Imiin~ and the other alone,thus all saying two '1'ak'at8. On yet otheroccasions eoch of the two parties said tworak'at.9 of Prayer with the Imam, the Imamhimself having said four rak'ats-twQ "ak'atswith each party, Th.ese different .rn.etho(ls\vere observed in different circumstances. Ifthe danger was great, each of the pa.rtie!;said only one '1'ak'{~t of Prayer with theImilm while the Imii:m himself said two; butif the danger was not 80 great, each partysaid two rak'at.<;while the Imilm said four.Again, n\ethods varied with the varying posi.
tion of the army. If the enemy, for instance,was in front of the Imam, the congregation
folJo",'cd a method ditTerent front that whichthey foUowed on other occasions,
~$7
CH.4 AL-NISA PT. ~
104. And when you have finishedthe Prayer, aremember Allah, standing,and sitting, and lying on your sides.And bwhen you are secure from danger,then observe Prayer in the prescribedform; verily Prayer is enjoined on thebelievers to be performed at fixedhours. &72
105. And cslacken not in seeking thesepeople. If you suffer, they too suffereven as you suffer. But you hopefrom Allah what they do not hope.And .Allah is All-Knowing, Wise.&?3
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U3: 192. c3: H7.b2 : 2.10.
are either /laid in hast.e, or' performed in theform of one rak'at only, Muslims are enjoinedin this verse, with a view to makin'g up thedeficiency, to continue remembering God andpraying to'Him in an iDforma.1 manner afterthe obligatory service is ovcr. This was tocompens;te, on the one hand, for th~ shorten.ing of Prayer and, on the other, to serve as ameans of drawing the special aid and help ofGod in a tim.e of great da.nger.
To sum up, whereas Prayer in a state ofsimple ,journey consists of two rak'ats in suchPrayers as ordinarily consist of four rak'ats, thePrayer in time of fear may assume differen~forms. the more important being:-
(a) Splitting up the worshippers into twoparties. each party either saying one part ofits Prayer with the Imam and then retiring,or saying cne part of its Prayer with the Imamand the other part separately, the Dumber ofrak'ats performed by the worshippers being
The expression, And tL'ken!/OUa.resecure (fromeither one or two as the case may be (the
(Zanger), then observe Pra!ler (in the prescribedpresens verse) ;
(b) Shortening the dnration of Prayers only form.}, very clearly brings out tIle differencebetween the words I).. or ;).JIIJ.Gi1 {pray(~he preceding verse); I _I
01' offer Prayer} and the words; J"""'IIJ":' I(c) Doing away with all form. and repeating
the words of Prayer while walking, running(observe Pra.yer). The latter expression
or riding (2: 240).signifies ObSCI'vi11gPrayer attentively with 11.11
Theversp. observes a difference between ~I it3 necessary conditione. 'rho verse thus
(arms) and .~ (means of defence or simply clearly shows that Islam does not look uponUl h h ~ the hasty performance of Prayer as comingprecautions). n preas t e lorm.er may be put
under the in J'unction, .).JllyJ.1 (obsexvea.side in m.oments of comparative security, thelatter should always be adhered to and n.ever Prayer). Se~~also 2 : 4.
neglected. See also 4:: 72. .2
.eo 1 573. Commentary:57 . mmen~..1: .As in the midst of a battle fonnal Prayers The exptep.sion,you 'hoPe from Allah, does
55b
PT. 5 At-NISi\: ClI.4
16 106. We have surely sent .down tothee the Book comprising the truth,athat thou mayest judge between. menby that which Allah has taught thee.And be not thou a disputer for thefa.ithless .6a .,
107. . And ask forgiveness of Allah.Surely, Allah is Most Forgiving, M~rci-iul. :>16
.
108. And plead not on behalf ofthose who are dishonest to themselves.Surely, bAllah loves not one who isperfidious and a great sinner.576
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",' " \j.",.t!",..:.~",~ , , -!.,~\C'~t'''Q\\<:)j... ctJJ\ J){i ",.. "~~ ".;J
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Q5: 49., ..---.---
not merely signify" hoping to get a rewardor recompense" but also includes" hopingto win the pleasure of God and attain Hisnearness." There can be no bigger incentivefor making sacrifices in the cause of religionthan the hope that one will therel,y win thepl~asllr6 and nearness of one's Lord andMaster.
574. Commentary:The Quran being the repository of aU truth,
all questions should be referred to it for decisionand settlement. :But no favour is to be shown,and no support given, to those wilo ac~ dis-honestly and faithlessly.
The address in this wrse is not to the HolyProphet, in pa.rticular, but to every.Muslimwbo accepts and studies tbe Quran.
575. Commentary:JU£t...1 (asking forgiveness) is tIle keystone
of all spiritual progrcfls. The word does' notmerely mean verbal asking for forgh-eness butal80 E\xtends to acts leading to the coveringup of one's sins and shortcomings; and thiscovering-up, implied in the root meaning of18tig7ljir(see 2: 200),tnaybe ofdiv('!se nature:
b8 : 59; 22: 39.
(I) the covering-up of evil propensities in man;(2) the covering-up of evil thoughts and theirbeing restrained from being converted intoactions; (3) the coycring-up of sins actuaHycommitted and preventing them from beingexposed.; and (4) finaHy the covering-up of thesins, as it were, from the sight of Gog Himselfi.e. comrlete and absolute forgiveness and theirbeing treated o.s non.exi8t~rit. What a vistaof bliss for a true believer I
576. Commentary:The expression ~, (then18~lve8)may also
Dleau "their brethren" (see 2: 85, 86. and4 : 67), in which case the dause would mean.. those who act dishonestly with regard totht'ir brethren." 1.'he verse further empha.sizCIJthe fact, stated in 4: 106 above, that thosewho act UnfaithfuJly and dishonestly shouldnot be supported. They do not deserve supportnot only because they are dishonest with regaIdto their own souls or i;ho.'!cof their brethrenand because the good name of tlleir communitysuffers on their account, but also becausethey are encouraged in this way to persist intheir evil practices. Ht'.re, too, the address isgeneral as in 4:: 106.
559
CH.4 AL-NISA '. PT. 5
109. They seek to. hide from men, ~\.':'~G~~~9\i" (!j,~~-,,~"~.l~gbut they cannot hide from Allah;" ,-", ~ ...;J ) ~ V" I.:)~ ..
and aHe is with them when they spend .It.'.~~i ,. / ! """rl ",!...", !\ '
,,,,,,,9"the night plotting about ma.tters which f..:J.,,-~a..tj'4 CJ~.)); o-&u..¥A;J
He does not approve. And Allah 9;' I
encompasses what they do. ('~~~~~~"~)\S'.J110. Behold! you are they who t!~I \.~ I~ ~'.1";"">, -,,)';"',-t,....-
pleaded for them in the present life. "t?1.H,,~..\":t~ ~~?~~u.But who will plead with Allah for them,
~ ," .,," ".i ., ,, 0 , I . '. ".i...h '" ..., ,.I;t~l t' ",,"" J r:!' .....
o~ the Day of. ResurrectIOn, or w 0 \:) ..~~I~~~~~\ .)~~WIll be a guardian over them ~677 .
"~~ ~~~.\!!:I.v~ ~
Ill. And whoso does evil or wrongs I~ .~~,,~~~~.~ "1t1~.,;~";', i"~ '" "his soul, and then ba.sksforgiveness of 4J,)\~~..~~ ~J' \"'>* ~0"')
Allah, will find Allah Most. Forgiving ,'and Merciful.578 1fiI\~ \~.#- ~,., . \ -"'.
\:J ..,~.!) ~ ~112.. ~d twhoso. com~itB a sin -:'(~;~...~)I~ at~("~r~f~:'\~
"""commIts it only agamst hIS own soul. (:)~),,, ~."" ~~ ~" .".. ~ .J
And Allah is All-Knowing, Wise. r4ld~ r~..\" .
J I
@~~~\.~,- ..""
r~";"" .,; /'~ ~ "It, ~as'::'. Ai.~'.J.. ':..'j?:'\' \ I~.L-; ., -:;:""..~./(:; \''/':'-- ;.J ~ . ,. ..~.J
t~(?r \ (r+~ J~;~";t.;:'I. W 10 \:).."
.. \ ,-\ ~..:'<.::.I...;, "'..-iI . ~
113. And whoso commits a fault ora sin, then dimputes it to an innocentperson, certainly bears the burden ofa calumny and a manifest sin.s79
aj,: 82.-.~-, ,...--------.-
624 : 2, 24 ; 33 : 59.~ '-""--~'_.--
bi : 65. °2: 287 ; 99 : 9.
-577. Commentary:
The USl~in the present verse of the word t I(you) whieh is in the plural number clelU'lyshows that in the previous verl'es it was notthe Holy Prophet but Muslims in generalwho were addressed. The Holy Prophet couldnot be expected to dispute on behalf of dishonestpeople. The Qura.n addresses him merelybecause he is the recipient of the Word of Godand it is through him that people receivedivine comml\l~ds.
578. Commentary: .
The God of Isla.m is 0.God of mercy a.nd isQ.everrevengeful. Whenever a servant of His
commits a sil\ or does an evil act ann. thensincerely repent." and asks His forgiveness,he always find~1Him most Forgiving and Merci-ful. Ah, what a. loving God! Truly has theHoly Prophet said that the joy of God at therepentance of a sinful servant of His is greaterthan the joy of a lonely wayfarer who, whiletra"\'elling in the desert, loses his camel ladenwith provil>ion.s and despairs of lj.f~ but tbensuddenly finds it (Bukhari eh. on Do/wit).
579. Important Words:The dift'eren<:e between '4u=- (fault) and
II (sin) mentioned Bide by Bide ij~ this Ve:rseis that the former can be both in.tentio}\al ~nq
560
1>'1'..5 AL-NtSA- Cft. 4
. 17 U4. And but fQr the grace of Allahupon thee and His mercy, daparty ofthem had resolved to bring about thyruin. And they ruin none but them.selves and. they C3000t harm thee atall~ .And. Allah haa sent down. to theethe BOok and WisdOm and bhas taughtthee what thou knewest not, and greatis Allah's grace on thee.li8O
. U5.The:re is no good in many oftheir conferences except the conferencesof8uch as enjoin charity, or goodness,or Othemaking of peace among men.And whoso does that, seeking thepleasure of Allah, We shall soonbestow on him a great reward.li81
t.",~",~Jr.,,,,,,,,,".~,,'i" .~ .~.; .'l~t'"G.t\S .."' ~)" ~4b".
~y)~
. ...- - .. IfII
~;Aj{~jj~U.~.~~~~~","!.~~ ~,~ :\~:f'Jt~1:, ;~~1-t!;J~I .. @IU.,.rJ ~~'-'=U.J~
' ~" '''' "'~ ~j}/""' ~~... "'t'" ~"'~~", .' '".J. .. ;: ~ , ~"
M I~ ~ .J.
~ ...so .> ...,.
r~" t_'" ",'" '"@~~..."" ..
~~:~~. """ \ :' ~I ' '''1 : ". ":.t,."",:,.~~~~ ~.;J",~!i':U~~~~;;J,,,'" 10 ". ,~ -~~; ~~I ~ ~~~;f~;~;1
.. :7
J " ""',,
\~ ~;; j~~, 9~";; ~e.;\~j
~~'-' u"~'--O ;..._.al7 : 74. b!2 : 52 ; 96 : 6.
unint.entional tmd is often confiDed to the doer;whiJe the latter is intentional an.d its scopemay eJttend to other people as well. Moreover,the forInC:r :may be a dereliction of duty due toGod; whiJe the latter is oft.en an offence agl\instboth God and man aAd is therE.'Iore more seriousand deserving of greater punishment than the.former. See al90 2: 82 and 2: 174.
Commentary :
-The commiesion of a fault ot sin makes it
doubly gl&ve,if he who oommits it tries to :fixit ~n an in.nocent person. 'l'his is why sucb anattempt has not only been terlned ~~(calumny) but also ~;~ (n~nifest sin).As the word ~ (rn&nifest) also means" that,vhich cuts asunder" (2: 169), the expressionL..:-1&.1 may also signify that a double
sin (i.e. committing a sin and thel~ imputingit to an innocent person) is that which is likeJyto out asunder the oonnection of the sinnerwith his Maker.
C2: 225.
580. Important Woro t~).M.(bringabout thy ruin). See 2 : 27.
Commentary tVarious were the wnys the hypocrites adopted
to bril~g the Holy Prqphet to grief. 'fheywould try to mislead him into coming to awrong decision on a. D~atter of vital importance.But their evil design.'! werc always frustratedbecause the Holy Prophet 'Was invaria.bly ledby God to thE.'right course ooncerning mattersaffectin.g the future of Islam.
The words ~ (grace) and -:"'J (metcy).
though also generdl in. their significance, sotl1e..times denote" worldly good" aDd" spiritualbleseings" respectiyely (see 2 : 65). In thiscase the verse wouM m,ean. that the :trotyProphet eujoyed God's protection in temporalas well as spiritual tnattl:r!!.
581. Important Words:r.S..Ii- (oon.feren.oo) is deriYed from ~
561
CR. 4.. AL-NISA Pt. s
116. And as to him who opposes theMessenger af~r guidance has becomeclear to him, and afollow8 a way otherthan that of the believers, We shalllet him pursue the way he is pursuingand shall cast him into Hell; and anevil destination it is.682
cSJiI9.1~.1"E~ ~ :'~..o J'" '.9~t, ""c1.? ?"", '4J""".':': ,-. v.. :)-..1 ~\",;;.) ,...0"'. " ~ -~-.
~" J'/:~;J)!"", .~~" l;//'-:' ~,,),,. .-' ~,,,i~Y' ~~~J
t.~ . t-' Ir.;;:....". ,. ",..f,.,. l'" <II""
,~ ~ 0 ,5.\...I.J lt~
ti:II"
47: 4.
which means, he became safe; he escaped.~.lJI V- ~I ~ means, he removed theskin. of the slaughtered animal, laying bare thein.terior. .}:)I ~ means, he discoursed secretswith the ma.n, or simply he discoursed with him.J-:) I ~~ means, he talked with him inprivate, or he discoursed secretly with him.
IS~ therefore means, a secret betweentwo or more p~r80ns; a person or personsdiscoursing or talking secretly, or holdingsecret talks, or telling secrets to one a.nother,or talking confidentially, or holding confidentialoonference ; the act of talking or discussingsecrets with one another or holding confidentialconferences (Aqrab & Taj). According to, .some authorities, the word .s"'" is notres~riCted to secret conference$ but signifies all.conferences whether secret or otherwise inwhicl}. some people meet at a place and discussmatters or talk together (Lisin). Zajjij also'endorses the same view, saying that secrecy isnot essential t.o c.SJi. which is applied to aUconferences, whether open or secret (l\Iutli~).The word thus e~ends to thoSe conferenceswh~ch though not secret ar6. attended onlyby. regular. members or speCially invited'persons.
Commentary:Tbe verse is important inasmuch as it
differentiates between good and bad con-
ferences. Tbe verse teaches that only threekinds of conferences or societies or lneetingsoan be productive of good: First)y, ~~ tt' I ~t.e. those that ;are 'founded or held with theobject of pr°1!1°ting the wel£~re of tbe poot,the needy; etc. Secondly, ~Jr'*. 11"1Q- i.6.those the obje(}f of which is to promote theflpread and propagation of, or investigatiot\alld resea.rch i.nto, sciences, law, education,learning, the artfl, etc. Thirdly, c.')\,~ tt":~\yUI ~ i.e. those established for thepurpose of settling disputes and removingcauses of friction in domestic, social, nationa.l,or international matters. This wouid includ~associations for the purpose or cohductin~the political affairs of anatioh or a Ootintty.fortheir object also is to promote peace ait\OD.gmankind. T~ teachiDg, if faithfully at~edupon, should go a long waY to estabhahpeace and harDlOnyin the world.
582. CommE~ntary ~Tbe verse .mean.sthat people' who oppose th~
Prophet openly or secretly ahd seck for theiU~selves a way other thah thl\t of believers, inspite of the fact that the divine guidance hasbecome clear 1;0them, will be deprived of th~means ofgnidance, and God will let themfollow the wrong course they are pur~ltingi.e. tbey w.ill increase in their hypocrisy anddisbelief.
.
S62
--- ---
PT. 5 AL-NISA. dI.4
18 117. IIAllah shall not fol"give that ,." r , '" ", ;", '''',,, .
anything be associated with Him as .~'>~\,.o~:;~Z!}A~t...~~:j~\J,1partner, but He will forgive w!1at is ~ I'
"
'.
"
. ,. short of that to who~soever H~ pleas~s. ~ J.li aL{r~.:~""~r~7.-;I/~"~,
And bwh080 assoCIates anythmg wIth ", i"\Wr''JJ- '.. ~~;)
Allah has indeed strayed far away.683 ~~,"r"""<S'~~
118. They invoke beside Him none"'?'J.; \.;"n"". t'.~,~
""":, "....
but lifeless objects; and .they invoke~~~~~~-",~cir,~~~j~-'>~~-,,"~dJnone but Satan, the rebe1li()u8,6sc
119.'. WhoIIl .AlIah has cursed. And ~ ~, f,. ." ': ~.-: ':; J/.n:"~" I.""...lie saId, e' I wIll assuredly take a fixed..." 1i:J~~~ C)~..,;I 'J.J 461~portion from Thy servants ;585
~r~ ",,,~ ~.J..".u
a{ : 49. b4::137.-~
cU: 23; 17: 65.
583. Commentary :
See note on 4:: 49.
584. Important Words:
I:'tI (lifeless objects) is the plural of ~.i Iwhich is derived from ~ I which mean..'!, itwas Qr became female or fem.inine; or it (iron,etc.) was or becan~esoft. ~'means, female;feminine; of the fenl.&lesex or feminine gender.~t, , which is the plural of ~I, alsomeaIUJ,inanima.te or lifeless things; smaH stars(Lane).
1.IL (rebellious) is derived from ~ i.e.he was or became rebellious and transgreesedproper lim,its. ~Jt. me&nS, one who rebelsand transgresses proper limits. ~ means,mischievous, haughty and rebellious (Aqrab).
Commentary :
The word ~~, (JifeleBflobjeebl) expla\qedabove inclndes all false deities, wh~ther livingor dead. The word has been used to point to
the utter weakness and helplessness of the falsedeities.
The use of the word" Satan" in the versesignifies that idolaters, while invoking thp.irdeities, in reality invoke Satan, because it isat his bidding that they invoke false gods.
The verse provides two reasons for thestatement. made in the previous verse: (i)the worship of fabe gods does the idolatersno good; (2.) it positively does them harm,because it streugtheills their relation withSataD, who is the avowed enemy of manand a rebel against the trUe God.
585. Commentary t.
The opening part of the verse refers to Satanas mentioned in the precec\ing verse. WhencurBed by God, be vowed to mislead meD;but he can lead astray only a "fixed portion ..
of them i.e. those wh,t) themselves choose to.accept his lead. The words" fixed portion"thus mean portion determined under' theeternalla ws of God. '
S63
CH.4 AL-NISA n.s
120. 'And assuredly I will lead them <.9..",,;;{ 'J'f.."""/ ,J~;,""'N ~",* >,,,~astray and assuredly I will excite in . :: -"
~,..o)}J~~~)~~)them vain desires, and assuredly I will, """,, "
.dl)/,,, ,,~ ",I",,,, ,.n Iincite them and they will cut the ears b4UI~~~~..r-";J)A~~'S\S\of cattle; and assuredly I will incitt,
,..'" " "
'"them and they will alter Allah's J;~~I ,.\ ";: : ~~..- ~(::.I\ ",::: ?""-creation. And he, who takes Satan ,. '-:1.J..~ .."J ..~,~ Jfor a friend beside Allah, has certainly j,r~ r~I"- '1.
'" ~suffered a manifest 10ss.686 @ ..:- u.!.>-> ~
121. ./lReho~ds ou~ pro~hes to them ,;1,~:1':J' !~~ \;/ ~ ~~..~ ~ :~~and raISeS vam desIres ill them, and))" .. ",--"..'.J.. '''''.''!'..~~. "..Satan promises them nothing but vain I? ' ,,, .
things.OJ? @!J--'~----------------
/114: : 23; 17 : 65.
586. Important Words:
~ (will cut) is deri~ed from ~.They say 4 i.e. he cut it or sevetedit, orslit it, or cut it off entirely; or plucked it out(Lane).
toinin~htaty s
The opening part of the verse is a Con-tinuatioD of the speech of Satan begun in thelast verse; and the latter part embodies apronouncement of the judgement of God.
As a n\ark of their dedication to false deities,the Ara.bs used to cut. the ea.rs of dedicateda.nimals in order to distinguish them from otheranima.ls, This foolish practice persists evento this day among some igrwrant people inIndia and elsewher~.
The "alteration of God's creation" can be,and is; generlilly done in four ways: (1) bydeifying God;scteation ~ (2) by changing and.tJorruptingthe religion of God; (3) by deformingtit disfiguring the body of anew.born child;(4) by turning to an evil use that whiuh God
"--.-..-.-----
ha.s crea.ted for a good purpose. For instance.God has endowed man with many faculties bymaking a right use of which he can makegreat progress in all departments of lifeJ but notunoften he seeks to alter God's creation bymaking an evil use of them alld as a result.thereof" suffers a manifest loss."
587. tmportint Worth:IJJ~ (vain things) is derived from ,,-
They say. ~ i.e. he deceived him; he beguiledhilll; he ma.d,~ him desire what was vain orfalse. .JJ~ (ghur.r) mea.ns, false or vainthing; vanity or whl\t is false or vain; [\deception; a thing by which olle is deceived.
.JJ,/- (gharur) (e.g. 31 : 34), l\<-ith difterentvowel point, l[fieall8, very deceitful. or wha.tlleceivcs one, the Devil; also the presentworld (Lane).
Commentary:
The pl'On\ise8 made by Sata.n /iml the debitearaised by him in the hearts of his votariesj asagainst tIle wotka and decrees o( God, neverma teri ali!e.
S64
PT. 5 AL.NISA tHo ~
122. These are they whose abode ~~.
/ ' 9 ,",'"
9~' 1'>- ;, If" ~;.'*'1-shall be Hell and athey shall find no
. C}-'~~-' )~~-"-' ~""way of escape from it.688 ,Q\~
~ ..""
123. Butastobthose who believe and (..~~,,~"\!~.,..! ( ~I\\'I.~"'\'!';~~'(-( \'~do good works, We will admit them ~\'''~~ ~-'~ i.:.!~ ..Jinto gar
.
dens, beneath which streams j,+ "~,,,'.9'''''' k.:!~.'. ."
,flow, abiding therein for ever. It ia fw\ "C)"~~~\~~<S~.Allah's unfailing promise; and who' .
.." .."" ' '"J> +
. ,,' :
can be m()re truthful than Allah in @~~\~J~~\i~~\~:;word? ""
,"
124. It. shall not be a~cording to ."\£":" h !.c"\ I?:i "'F""\~/ ~r:~ ':\
your desIres, nor accordmg to the ~.~ ~ ~'':J1,1..A 0);;" ;..v-::
desires of the People of the Book. /. I
", (" ", ".; ~ " ,'" ~t;'!J
Wh,?sodoes evil shall be ~ewarded(~;)~;'L\~)) ~'U~'..J ~~ ,~~for It; a.nd che shall find for hImself no .
.
friend or helper beside AlItth.689.€V~ ~ ;
126. But dwhoso does good works, 1"" ;.:)' 'fJ:~" i"~'\ tI\ ' J'.~ ,=.::0'"
whether male or female, and is a ~J ~i::J.J ~.) ~~ ~ .. '.wi -'
believer, such shall enter heaven, and 7)O~ .n' / .::;--'.
--;( 9 ,,/ ,.,
.";"' 1;. t1 "".j
shall not be wronged even as muck as ~~ ~J ~\ ~~~ ~-'''' t.:J'!.y4the little hollow in the back of a
.. . .. *' 9.. .",date.stone.590 @!..~
a14 : 22. bSee 2: 26.~.., --- ----
c4 : 46 ; 33 : 18, 66. G~I:O : 41."--.,
588. Important Words:
~ (way of escape) is derived from V"~.They ea.y u V"t.. i.e. he turned away from,
, a.nd escaped it. ~ therefore means, away or place of escape; a pla.ce of refuge; aplaoe to whi.ch one turns or flees (Aqrab &;Larte).
~89. Commentary:The expression, It shall "O~ be accordilig to
your desires, does not mean that the desirp.s ofthe Faithful will not materialize. The versepurports to lay down a general principle thatit is only the will of God which prevails. Ailthe--desires of true believers must coincide withtqe win of God, ther are bound to materialize.
590. Commentary:. .
The verse is important inasmuch as it clearlyplaces men and wom.en on the same level 8~far a.s works and their rewards are concerned.Both alike are servants of the Lord and bothare equally entitled to a good reward, if theydo good works. It is indeed strange that inspite of such explicil~tE'aching sow.e Christianmissionaries should have the hardihood tobring against 161amthe charge that accordingto it won~en, unlike men, are devoid ofBouls.
It should also be no,ted that true belief i8 a.necessary condition for salvation, a. thewords, and is " ~eUe"", clearly indioate.
~$
CH.4 AL-NISA PT~ 5
126. And w~o is .better in faith than ,." ~ ~;,.< \'
..-: ' ~ .. (~' 9
'"~
.
'".,,;
'"ohe whosubDllts hlDlself to Allah, a.nd jib-' ~ .:J ~I ~ ~~ ~,~-'
he. i~ ~ doer of good, and f?llows the <-':~':~ ~;""".I'::/ ',d/", ,.~..,.~religIon of Abraham, the upnght 1 ~d ~'-,J, ..",~.)'!1 ~ ~\j~
Allah took Abraham for a speCIal. d ~ Ifrlen .681
8~ ~ '''\ '''' I.'#1' ~~" 4.U
127. And bto Allah belongs all that ?~I,.~,.J. . ..~;I ; \:," '"
~ '-:"\ ,; t4 .1...is in the heavens and all that is in the ~ \;J -' '-f)4 ~ .) "7~ ~ ,~.Jearth; and cAllah encompasses allthings.r;91
t..~
.,.9 ".
~{
~"".
I
@ ? ..,1$.. .''''
I /!oM (.." ..".,"
;,,I
02 : 132. C4}: 55; 85: 21.b2:285; 4:132; 10:56; 16:53; 24:65.
591. Important Words:
~ (special friend) is derived from J..:-.They say ~I J..:- i.lJ. hl\ l-Jored a hole intothe thing. lL.s~ J J-.:- means, he wasparticular in his prayer. J:1.:. means, a specialand particular frie'lld whose love penetratesyour inner parts (Aqrab &; Lane). See also2 : 255.
Commentary :
This verse gives the essence of Islam whichsignifies submission to the will of God and thedevotion of one's faculties and powers to Hisservice (see also note on 2: 113). Ahl'ahamhas been held out to the People of the Boc,kwho revere him as a patria.rch and to the Arabswho ,verc proud of being descended from him,as an example who embodied in his person theessence of Islam by his full submission to thewill of God; and both these people are herein
told that it is only the true observanoe of theteachings of Islam that can tnake one likeAbra.ha.m-beloved of God and His specialfriend.
There is an J.tadithin which the Holy Prophetis reported to have said : "If I had takenanyone from among men 808my ~ (specialfriend whose love penetrates one's heart), Iwould have certainly taken AbU Bakras such.But such friendship is permissible with Godalone Who is my ~., (Bukhari, ch. on J'al4'ilof the holy Compa.nions).
592. Commentary:
The word ~ (One Who encompasses)signifieg two thingR : . (1) that God encompassesev~ry thing with His knowledge; and (2) thatHe encompa8sel~ all with His power. There i8nothing that He does not -know and nothingt1~at He does not hold ir\ His power.
566.
PT., 5 AL.;.NISA (:H. .19 128 And th Y k f th th ,\1"'"
' ~:9.. '9.,' 9.""" '-:1':',9',/;/. .,e":
e . see. 0 ee e """',:,~~ ,... '''IJ;1>t:.:Jt,~~~-:;,~-:deClI:!lOnof the Law WIth regard to .J ~ ", NA.IJ .
'"~ ,,~ ~'''.
women. Say, Allah gives you His ,~.T.:}
i ,.' 'r: .ft I\~!.\'".
decision regarding them. And so does ~ &:\ ~ "': \~.~ ~\ ~' ...~~~'.
"that W.hich is recited to you in the
"..
.
"" , '" IS", 9 ,,'1'
Bo k . h h .'""
,,~~ ,"' '9"-'''''''' ;' Yr", "''', . ,
o. conce!mng t e o.rp an ~trIs ~~CJ,~~;-,~~~~;;§whom you gIve not what 18prescrIbed. .-: . . "', ,Ii
fi>r them and whom .you desire to ~\',/.:- :'''',~ \~'-'\ .~.A~o~:o~.~;jr" .
marry, and fX>ncern'tng the weak ~~v,--'9. ~ v", ..,I -'.among Qhildren. And He enjoins, ...:. .1, ,..
f/.'9
",''''''"
j,,
you to observe equity towards the~016':&I~j#~ ~~j ~'?:li!~orphan!:!. And whatever good you .
.....
do, surely AUah knows it well.593' @~
."
"4: 4.
593. Important Words: thy mind even if people should say that it is
~ ~ (they seek of thee tbe decision permissibl: (~i~in). In this case the Quranic
of the Law) and ~ (gives yon His cl~use ~ ~ I rendered as, Allah give8 you
decision) ar~ both derived from ~ or cSt ~~8demnon, m~y ~als~be translated as u AU~b
i.e. he was or became youthful or he was gives you pernusslon ~
in the prime of life. Jo-: j II:; means, be Commentary: . .
8Urp~98edt~e ma.n in ;.,;; i.e. in genero3ity. The verse which ha.sbeen differently translatp,.,-"lIJ .tt I means, he made known or explained ed is considered to be a rather diffieu!t one'.to him the decision of the Shari'at respecting The decision. spoken of in the clause, A.llahthe matter; or he gave him an answer stating give8 you Hi, decision, refers to what !ollow~the decision of the Law respecting a. qncetiou.. in the succeeding verses i.e. .{ : ]29-1,31.. .
~'JI J ~ I "~.;LI Dleans, I asked or sought The aJIusion in the :W.oMS;. tAatwkich la
of the jurist or the lawyer or the learned recited to you in tke Boole.is to verse 4 : 4:inman. the decision of the Shari'at rei!pecting the beginning of the present Sura. it wasthe matter. tS';; therefore meaus; an prohibited to MUBIimato marry those orphane~planation or notification or pronouncement girls whose. ri~hts th~y could not adequatelyof the decision of the La.w in some du'bious discharge. 'Umar, the Holy Prophet's Secondor. difficult matter given by a jurist or 3 Snccessor, would not allow the guardians oflawyer or a ma.n learned in religious La.w. wealthy and handsome ()rphan girls to marry.~I means, asking or seeking of a them but wouJd insistoD better hU8bandsjurist ora. lawyer or a. learned man the being found tor tJ1em.. .On the other hantJ,deci~ion of .theLaw (8bari'at) in a c6rtq.in ifthey were not 8o_'Wc§ltl1y.or.handsome,lledubiou~ or difficult nia.tter (Lane &: Aqrab). rec«>11ltl\endedth~m
.
to their gUardians forThe expression I:iI rendered in the verse as marriage so that, being acquainted \vith ~heirgives you the demsion, is al.o 80metimes used defect.s and we~knesses, t,hey migJ,tt ()verlookin the senseo! permttting or giving permission, them 1\1\<\deaJkind}y \Tit!Lthem. F~r furthera. in thewell-oown);uwllbh ~IJ ~ JJ.<fJ a..-t. ,J'JI instruction,a about gOOtl.treatmtnt()(OfPb.ap~,.,.toHdl:iJ i.,. . sin i. t~at which prioka in lee. 4~ 6,7;
,WI
CR. 4 AL-NISA PT. S
129. And -if a woman fear ill,:,treat-ment or indillerence on the part of herhusband, it shall be no sin on themthat they be suitably reconciled toeach other; and reconciliation is best.And people are prone to covetousness.And if you do good and are righteous,surely Allah is aware of what you(lo.t.. '
,
130. And byou cannot- keep perfectbalance between wives, however muchyou may desire it. But incline notwholly to one 80. cthat you leave theother like a thing suspended. And ifyou amend and act righteously, surelyAllah is Most Forgiving and ~erciful.$95
r~ \/1',""II~,
~9:.~'r/:\~/(., ''''.r-: 1.//., ./
~~/) 2)~ ~~~\;>~~f~l~.: .."' .".
'..
'i~)\" ~\;I ~\G f" \ ,,! './~; ~ j;t:.-~
'
..,~C),o.. L .,'-!-''.. : \ / b~'~\\ '~~~r\ Oil.' '~\" J.6"~~O"J ~~.lI ,o~.J~
JrQ\~ ~.~~ ~~i, 1ij,
\!'::~,ou ..~ ~ ,CJ, C>,~-'
,t ,'''.~;l1".tH ~~ ,J ,~ ~.,\~.~ !1"~:P'~JJ; ; '-""..'";~~ (,:.)
",' ~J'.: f" ~.../j"':(f~ ".(~. l~111jW :~"'~c)"J ~ ~)tJ:'~ (,» ...,..;N
,o.A...", i'tI.
~"""i , d
r4"" \.,>'".. "rfI'''' ,
OIl I,.
\~\''':':@)~~ )p.~o cW~ ~ J ~
a4: 35. °2 : 23~:."4: 4.
Generally speaki.ng the clause, A.llah give, youHi, decision regarding them (women) and '0does that which i, recited to you in the Book-eonoerning tM orphan girl." means thl\t some
instructions aboutwom8n have alre~dy been'given in the QIU'a.n and other instruotions{ollow.
.
,-594. Commentary:, The \fords, it shall 66 no sin on them that tlaeybe uitab.ly reconoiled to eack olhet, constitute,a. peculiar Quranic exprcsaion denoting bothexhortation and rebuke. They may be inter-preted as sOD\ething like this: "Do the90ntending parties think that they would beoommitting a. ein if they became reoonciled toea.ch other t It is no sin to do 80. On theoontrary, it is a commendable thing."
The words ~'~'1' ~~1 (people are proneto covetousness) literally mean, HSQuIs havebeen put lace to face with 6ovetollBness."These words thug give the real cause thatoften leads to estrangen~ent between husband&0.:\ wile. It "\1 ba expressed &9 nig~&rdline8son the part of the husband and covetousness
on the pa.rt of' the "ite. When the husbanddoes not like his wife, he thinks it a burdento snpport her. On the other hand, the '\tifesOD\etimes n~akes execssive demands °!l herhusband. The verse exhorts both to ti'et\tea.ch other equitably and fairly.
The words, ancl reconciliation fS best, embodyan appeal to the married couple to live a.uucl),blyand avoid di~agreenlents; f(\f that is in tlle.fown inter~st in all respects.
595. Important Words:~ (a. t1>ing suspended) is derived from ~.
They sa.y U!. 1r.e.he hung it up or suspended it,.,.-"iI JI. meanE, he left the alfair suspended i.eundecided. ~\Al-.is, therefore, a. woman whoa!husband neither keeps her properly as a wif,nor divorces her so that she might marr)another man (Lane lit,Aqrab).
Commentary: -Tho words" A.nd gOIl can1tot kl!ep perlec
balanoe betwun UitJ8S, however much you ma,de8ire ". mean that it is noi humanly possibl.for a man to keep perCeotbalance betwee~ hi:
S68
PT. 5 AL-NISA---------.-.--
131. And if they separate, Allah willmake both independent out of Hisabundance; and Allah is Bountiful,Wise .1196
CH.4
~i ,I 91 r1.~"P .,'"~\ ~~-'~;;~~~ 41)\~U~~!J
'1ifIIt+:~~~J'-.;I ..""
IJI1
.1~2. And 4to Allah belongs wha~ev?r ~" jif'J.~;;i\ ,H~~'"\:)l~~}',~~ ~;IS In the heavens and whatever IS In .. , ~,,~ Y!- ~", ~~..Jthe earth. And bWe have assuredly 1., H --:.,ft, ... ,(" ;" ,,~((. '.."" ~commanded those who were given the ~1~\9~~}J~~~\~J\~~\Book before you, and cornf!Wnded y~u j,.,h .
"'" II ... . ". l '" . ".9.~ ' "aI8~, to fear Allah. But 1£ you d!S- '-t'J~t~~.J~pI\~~~ <.:>~),~ ~j,-,bebeve, then remember that to Allah 71
&"/; " .,. ,,'jI,...
belongs whatever is in the heavens @'~ ~.~~\ ~~ ,and whatever is in the earth, and Allah ..
is Self-Sufficient, Praiseworthy. 59"...
aSee 4: ; 127. b42; 14.
different wives in every respect. For instance,love being an affair of the heart over which manhas no control, a husband c.annot be expectedto have equal love for aU his wives But hecan certainly deal by them with equity inmatters of money, time, etc.. and this he mustdo. So actiJlgequitably between the differentwives, wh:ch has been la:d down by blam asan essential condition for polygamy, pertainsonly to such overt acts over which man hascontrol. This js the interpretation which theHoly Prophet himself ha~put on this verse, bothby his words and example. 'A'isha reportsthat the Holy Prophet used to deal by his wiveswith eqnity in all matflers over wh:ch m'l.ncan have control, and having done this, heused ~o pray to God, saying, "My Lord, thost!are ply dealings in matters over whioh I havecontrol; 80 blame me not for that which is inThy power and not mine, " m.eaningthe feelingsof the beart (Dawud, ch. al-N'ikiila). TheHoly Prophet is also reported to have sa:d:
" If a man has two wives and he i.'linclined toone of them (neglect=ngthe other), he will riseon tme Day of Resurrection with one. of his!!ideshavinf' been torn off (D~wiid, ch. on al-Nifcala). Tllus botq t1~e e:tafnple a!ld the
sayings of the Holy Prophet show that thougha husband cannot love his wives equn.lly, hesbould in his outward'trl'atment i.e. allotmentof time, mOlley,etc. be equaIly just and fair toall of them. In this connection see also 4 ; 4.
596. Commentary:If, in spite of the husba.nd and the wife having
done their best to live amicably, they find thatthey cannot pitH on together, and separationtak~s place, thl'n God promiscs to provide forboth parties out of His beneficence i.e. theym':l.Yfind other and more suitable m,atches.How Islam looks upon divorce is vividlyportrayed in a well-known {l'l.dith of the HolyProphet, viz., "Of aUpermissible thillgRdivorceis most hateful in the leyes of God" (DAwiid,c,h. on '/.'aZd2).
597. Important Words:.y. (Praiseworthy) is lierived {rom ~ which
means, he praised or euJogized him; or hepraised him for something depending on thelatter's will. 'l'hus the d~scribing of a pearl aslu~troWJis not ~ but
c.""(s6e a.lso 1; 2). J.?-
or ~~ withwhichit is a.lmostsynonymous,m~ans, praised, eulogized or commended;
~
CH.' 4 AL-NISA PT. 5
.13.3. And tJto Allah belongs what.ev~r ~L 11'...10.~t~:(~~, ..~~:.\\,~rlJs"18 III the heavens and whatever 18 III tI' ;, ~ J '-fJ.;J ~)9 ~" , Jthe ea~h, and sufficient is Allah as a '. .:f.~GuardIan.598 ~~J..,
134. If He please, He can take youaway, 0 people, and bring other~ inyowr stead; and Allah has full powerto do that.
135. bWhoso desires the reward ofthis world, then let him remember thatwith Allah is the reward of this worldand of the next; and Allah is All-Hearing, All-Seeing.599
.I ~
''' ~ ''9.~Jt~'~ ~~~" '~\ r~~"
, .t1:j ~\I:t~ ~ ..-'~ ,~ ., ~ ..c.:>"
~ ,?' ~ ~\I~, I\~,'~"
.I ,(9,~!Wi..~.~,)",~ ~~J
~~\~g~\~~~, ~~ 5;;;G~J;f:\4" /~~~'~+., ~ r~"~i'" ~n"
@...~.~~ .." 'W ~O.J.p~.i/.J
tJSee ,1 : ] 27. b2 : 201, 202; 42 : ~n.
praiseworthy or laudable. ~I which is one righteously and punish those who defy f\ndof the nam.es of God, means, He Who is prais<Jd break His laws.or is praiseworthy in every case (Lane).
Conunentary :
See the next verse.
598. Commentary:
'l'he expression, A.nd to Allah b~longs 'whateveris in the heavens and whatet'er is in the earth, isrepeated thrice in this and the preceding verseto emphasiz~ the fact that Goo will amplyreward and protect from all }ia.rm and loss thosewho sincerely obey His commandments, becauseHe is the Lord and Ma!!ter of all that is in theheavens and the earth and because He is theGuardian over everything, so tha.t He is in aposition to help and reward those who act
599. Comme:ntary:
The verse cont.ains a beautiful exh()rtationto the people to seek after the good things ofthe world to COme, along with those of thepresent. When God can bestow on man in anample measure both the good things of this,vorld and the blessings of tbe life to come,why should man neglect to strive after both,particularly the good things of the next worldwhich are far superior and are ever-lasting. Be-ing AJI-H<Jaring, God hears our prayers and wecan get what we desire by praying to Him;and heing All-Seeing, He knows our needsand requirements and He can satisfy themeven without our asking for them, in casewe are not ~ware of a.ny of °11r needs.
570
--
PT.. S . AL-NISA: CH.4
~. 20136. 0 ye who believe! abestrict ino.bserving justice, and be witnesses forAllah, even though it be. against. your-8Qlves or~inat parents and. kindred.Whether he be nch or poor~".Allah ismOle regardful of t~em both tha"'lIouare. Therefore follow not low dasiJ.'es80 that you mar. be able to actequitably. . And if you conC6a] tketruth or eva.do ii, then t:emember tkatAllah is well f\ware of wha.tyou do.'oO
"t-tJ'",,,,".' t ''':!t. 'f"" I", ,'~,It" .-'
."..
'" ~~ .
'"~'''"I'\JLH,~U ...,.,\.,
\ ' In, "", -.- ,. ,. ~~~!j !f4 c:.t..~ ....
~'\f:~~r~\;J~t, ~;t:..
~;fr:,.
''I'" dr,"
..~.r "," ,,~~'" ~,~"
~~1J~~~;J', ~\i('~~ ',rci :~" ",... ~. . ~-' "
~I "'r1",1 ''1{-: ' . ,J .
~tc;j~~j\ t~6!-,~!;)'~ot(,)~n."
6~o~~"G~(fa5: 9.
600. Important Words:
JJI (~ore regardful) is derivedJfrom JJ'They say4JJ i.e. he was or became nearunto him; he loved him a~d wa.sa friend tohim. ~ IJ J means, he managed and lookedafter the thing. J J' m.eans,friend ;.one wholoves; helper; one who looks after your affairs.J.J I means. more entitled, having abetterright (Aqrab). They say I~ JJI ~":Ni.e.such a one is more entitled to such a thing;or has a better right or better title or claim toit. ; oris more deserv~ng or worthy of it ; or ismore competeut or fitfor it (I.ane). J J I alsomeans, more regardful or more thoughtful ormore considerate (Kasbsbai &;Mutti*>.Commentary:As in the settlement of differences between
husband and wife, a subject dealt with in thepreceding verses, witnesses have often to becalled in, therefore the Quran bere fittinglyturns to that oubject.
The expression, be witnu8U Jor .Allah, meansthat one should bear witness truly for the sakeoIGodand in striot,accordance with His injunc-tions. The words ~I J- rendered as " againstyourselves" may also be rendered as" againstyour people or against your kith and kin."signifying that one' should give true evidencein all cases, even against the me.rnbersof one'sown cOJP,munityor one's near relations or evenwhen one's own bonour or property is atstake. '.
'J'he words, parentd Of'kindred, have been addedto increase the force of the injunction, i.p.., youshould give true evidence not only against themembers of your own conununity. but evenagainst those who i~re clo~ely related to youby blood-your own parents and others nearand dear. As one ba!! more often to bearwitness against other fpeople than against nearrelatives, therefore the former class of persPnBhas been put befo16 the latter.
571
CH.4 AL-NISA: PT. 5
]3Z.'~ ye :who believe tbelieye iin&~I ~" 41
~ 9..'''~~ t'!
I ~~I ::' r~'-1':-,A1Uth an~H18 Messenger, and m t~e ~;'''' -'t,).~J~;.~t ~\~~,~~Book which He. has revealed to .HIS
""".1.'''.., /,,~,,-"" It<, .,'.' ...",
Messenger, and ~he Bookwhich He ~.J~~J.:;\&Jjt~';~;J~J~revealed before It. And "whoso dis- . , "
~, I, . !,)".
, be)ievescinAnaha~d 'RisangeJs, and ~~~,,,.':"tt/ ~,...~~ .,.,~/.1!HIs Books, and H18 :Messengers, and'...'" r'~ ~ I" ~J t;. .J't..~!.J~;.~'the Last Day, chas'surely strayed far
"'.
~ ,,('1-'" 'j.-:,away.-eOl
.~I~~~
b~~:~e~~~~:e ;:~ ~:~i:~~,:~;: ;: 1~~~il~t:;~F~ipb)f?~'~~tSJbeheve, and then mcrease In dlsbehef, 1.~, ,,, I
'-AI'
.
Jah ~iU never. forgive t.hem nor wiJl @~~.~ ~J~ ~~, ~ ~
Regwde them to the way..60S ".;; . r' "" " :,r
,139. 'Give to the hypocrites the ~(:'.::).
jI. ,t\~ ,~( ~t ~ik~:J' L~'tidings that for them is a grievous D ..". ~ <.:>~ ",,,, .--r;"punishment;
G2 : 5, 137; 4: 163; 5: 60. "1: 151. 04,:117.43:91;63:4. '9:3.
601. Commentary: If such had. beelQ.the law of Islam, apostates
In t.heclause,0 yewhobelieve,believe in Allah would haveha.d ][1.0opportunity ofap08tatiJingand His Messenger. . . the tlrst~mentioned from Islam again and again, as appears frombelief refers to lip-profession aDd the second this verse. For ;I\nexposition of the teachingsto true andg~nuine belief which really matters. of Islam about apostasy see" Islam. and theThe words thus show that sometimes expressions Law relating to Apostasy
tt (published from
like" 0 yo who believe" or " believers tt DULy Qadiall).be l1'!cd for thoso who profess to be believers Tho ver~e docs not signify that after so many.in Islam but do not live up to its teachings successive acts of apostasy the repentance ofby carrying out faithfully itspreceptli into an apostate is not accepted. Rather it ispractioe. 'l'heir ass!.'rtioD is a.mere lip-profession intend.ed to poin.t out that even after repeatedthat carries no weight. acts of apostasy the door of repentance reD\ains602. Commentary:, open. That door is closed orJy when after
Tllis verse incidenta.lly refutes the allegation apostatizing, a.n apostate goes on" increasingtbat aposta'!y in Islam IS punishable with dea.th. in disbelief" as the verse clearly puts it.
57Z'
PT~ 5 At-Nts~ ca. ..
140. GThosewho take disbelievers forfriends rather than believers: Dotheyseek honour at their ~nds 1 Thenlet them remember tkatballhonourbelongs to Allah.603
~" . "f"I'''''''''' .:.L)""'1. '.;,.""~'w~~.) c.:H'~~.J1 ~~t C).J~ dJJ\", ." ", ,.. .. IfII'.~.
~t\.~
\" r-: -:~-: ." " ""'., ""'" '"
,,""; b""'.' ~')"'I~~ C>'-'~. '~''''~<.:J''' , ,..J. ':.A'"
.,,.,, ,,~,#' ~ ~
)"r::~ .f~ (W~ ..-",',.",.
141. And He has already revealed '\''..' ,-:-,,\,t<, f;~J~1'::'"to you in the Book that, when you ~ ~ ,)~c> ~' ~'.. ~ ~.J
.hear
,
th,
e . Signs .of Go~ being denie~" ',
J ''',
.t.. -:-r<if.:1./, ,J " f~ .~I
and mocked at,81t not WIth them c:untIl ~\.J~~~~~~ ' ~\they engage in a talk other than that; 10 , 9
",:':,.. '"for in that case you would be like them. ~~tj'~1 ~V; ~~J ~;t~Surely, Allah will assemble the'~ '" "".J ,," ~..~ ..hypocrites and the disbelievers in Hell,
"''' ~;,�' "~ I,I
~;;A:~ \ 'r "l -:,
a ll toga th ar .604 ~ Io.ld~ .) . M,-, 4U\/.\\Q'"
, , '7...'" ..~".' ~. -"
~-"3: 29,119; 4: 145. 610: 66; 35 : 11. &6: 69.
"
603. Commentary:
;I'~~ ..,'
""'~~ ' '---' _.-
pla.ced after the latter in the exiRting arrange.The verse gives litmost graphic aud painful ment of the Quran..
l'°rtrai t of many presen.t-day Mushms. It is also worthy of note here that while referringto a verse alrea.dy r(lvealed the verse underCOIluuent uses the words ~ Jj (bas re"ealedto you) and not fJ-.~ (is recited to you).'rhe la.tter expression i.e. " is recited to you ..
hIlS bllen used in 4:: 12,3with reference to 4:: 4:which had not only been alreadyrevealcUbnt has also been placed before the forJ'ner,i.e. 4:: 128, in the existing orat'! of the Qurqn.Again 6: 146 n1akes nu allusion to 16: 116in the words J' torJI (has been revealed tome). Thus the fact that the Quran ul5es thl!words J; and tor)' for a.lluding to vetsesthat were revealed earlier but were to be placedlater and the word Ji for alluding to thosevert!es that Were not only revealed earlierbut were also to be placed earlier. clearly ShOWBthat the present order was not de~8ed by theHoly Prophet but was devised and revealedby God Hhnself.
AUQth"t noteworthy point that etnetges from
51~
604. Commentary:The reference in the word~; has already relJealeil
to YO!4, is to 6 : 69 where we read, A.nd 1()he1~thOll, se~st those tl)htJ engage in -vain discoU'rsec:mCJrnil~gO!-4rS':gns, the.". turn tho'u aliJay fro,,,th3Yn unt£l tl.ey enter intI) a disCiOurse otheTthan that: and il Batan caltsetnee to forget,then sit not, after recollection, 1bitk the unjnstPeopk.
The, SUra in which the above-qnoted Verseoccurs wag reycaled at Mecca i.e. before theprescut Sura which ia a Y\f~dinite one. Thiscteatly shows that the present order of the versesarid 'the Buras of the Qluan is not thesam':! as that in which they were revealed.'l'lice:referel\ee' in the word'!, He has alreadyrevealed to'gou in the.:Book, is, as stated above,to 6 : 69 which was revealed prior to the vefS6under oo~iu.eIl.ti yet the for~er has been
dt4 AL-NISA PT. 5
142. aThose who wait for news con-cerning you. If you have a victoryfrom Allah, they say, 'Were we notwith you ~' And if the disbelievershave a share of it, they say to them,,
Did we not get the better of you, andprotect you against the believers ~ 'Allah will judge between you on theDay of Resurrection; and Allah willnot grant the disbelievers away toprevail against the believers.605 '
~,~.1j~1~1 ~~ ~~~'~,,' ""I."~, :'1,~~~~~ ~...~ ~~<:i..~'!1~~, "- ~' .'(t ~~ ..;\,.;~
.
1.~. :'q~ ,,\\!\{G~~~~ C),,-, ~~ ~
Jo, "'" ~" ~ "''' ' ,"'.;'. """"'l;\'c(.": . .~~'\...A'I . " ;,,~, '''' "~"., v,," .J.. '"
,.. ,
,l' .~\ ~~. :'
.
nj,d~'.~\
;,,,
~ 'f'"".
1",,'~ ~@I ~~)'" -;.;OX ..,~.4.U
t ~ ':'. .~'i,~ ':~ .I(~.~) ..~ ~,.. ~~
a9 : 98; 57: 15.
this verse is tha.t when an address is rnade to '.rhe underlying principle in the injunctionthe Holy Prophet, it is not always rneant for coutained in the present vers~ is threefold:him personally but is often m.eant for his (1) to empha.sizethe seriousness and importancefollowers i.e. Muslims in general. b 6: 69 of religious matters; (2) to protect the Fa.ithfulthe cornrnal1.drnent appears to have been against the demoralizing influel\CeS of dis-addressed to the Holy Prophet, because in.that believers; and. (3) to engend~r and promoteverse ~ll the pronouns and verbs have been fe~lil1.gsof pious jealousy for religion in theused in the second person singular number; hearts of Muslims.but the verse under comrnent.~while referring 605. Important Words:to the cornrnandment contained in 6:69,clearly addresses Muslim';! generaUy, for the 1* ~ (get the ~tter of you). ~.,..w
words used are, He has already re'ueal.edto youis derived from ,)~. 'l'hey say .,)~ i.e. he
in tke Book that, when 1)OUh60'Tthe Signs oj Godguarded or protected it' and took care of it.
being denied and mocked at, sit not toith them,J.':ll,)~ means, he drove the ca.mell'!quickly
which establishes the fact that the addresseesor he gained roastery over the camels aud
in the commandrnent eIUbodied in both thesecollected th~m together. ~ ,)~I means,
versC.s are the same i.e. Muslims. If the he overuante or mastered or gained ma.stery
pronoun" thou" in 6 : 69 was meant for theof him or it; he got the better of him or
Holy Prophet himself, the pre:;;entverse, while it (Taj).
referring to the self-sarne commandrnent, could ~ (protecte(l you) i!! derived irom ~not address Muslims generally by uliing the i.e. (1) he prevented or hindered; (2) he denied
pronoun "you", particularly when besides 6:69 or refused; (3) he protectert or guarded (I,ane).
there is no verse in the Quran to which the Commentar,' :verseunder commentcan po~siblyrefer. '.rite\Vords,did we not get the beuerof you, areThe substitution in the present verse of the addressed by the hyp~crite8 to the disbeJievf:f8
words I)Jd ~ (sit not with them) for the and mean" we had yon in our power but wewords u"~' (tU1'Daway from them) occurring sparedyou/' Similarly, th~ WOMd,Gndproeectyouin 6: 69 indicates that the latter expression as against th~ belt'etJef"s,mo.y be interpreted some-used a.t some places in the Quran is 1I\C&ntto ~~ng like this: "w6separatedourselves fromth,eoonvey the sense of" severing connection with." Muslims with t,he result that they became weak
574
PT. 5 At.:;;'N1SK CH..~
21143.4The hypocrites seek to deceive
Allah, but He will punish them fortheir deception. And when they standup for Prayer, bthey stand lazily aMto be seen of men, and they rememberAllah but little;808
t{'~~~ ~~~ ~, -:" . \~ Gia~~'.~11),.J \'v ~ :r.J 4». CJ~~ .." CJ..
... r~ 1\
... "t"'\",'~v\rI'/I"r' ~ , .~I-\"'r'(..1'\.:..J. ~ J"~ (.J\.w) ~" 1 uJ,~ '"
~i;§~1~1GjJ~~;144..Wav~ringbetweentkisandthat,~~',~"~U",\~~~~ ~~~l~1<:~
belongmgnelther to these nor to those. "~C,,1,,;).J.:r~",:i ~ ..) v ;;"""..~~And he whom Allah causes to perish. ~"
.'" (" ...~. ~ 1~'~ . \l .;!~
IJ'"
~
for him thou shalt not find a wayeo7. @ ~ ~~ &:r' ~,~ '.;1",J
42: 10. b9 :54.
and yon were thus saved from them." Or tbewords m.ay tnean,
., some of the faint-beartedamong you wished to make peace with~h~:l\fuslims, but' we prevented them fro~ doing80, and now the result is that yon are victorious."In tIle latter case the clanse Lf',jU ~ ~would be translated as II we prevented youfrom making peaee with the believers."
1.'helast sentence of the verse means that thehypocrites wH1never. be able to bring a nuidobjeetio11.against Muslims.
606. Important Words:}'or the mcaning of the word .)~,)': and
~,)~ s~e 2: 10. The latter expression,though similar in rQot and construction, means.. will punish them for their deception" andhot" wilt deceiv~ ttlem." See also 2 : 16.
Commentaq :It ill not the Holy Prophet but God Himself
Whom itl reality tit!:' hypocrites seek to deceivebecause the PropJtet is onJy an agent of Godand r.ll plots hatched agID1\8thiIl:4 axe really so!nany plots hatched to frustrate the purpose ofOod.1.'herefore He, Himself will punish themfor their deceitful conduct. '
Laziness and slowness are the characteristic~of a hypocrite. The Holy Prophet is reported tohave said, If 'the most burdensOlue of Prayers
for the hypocrites are the late.evening andmor.ning Prayers "j and" A hypocrite "sitsuntil the sun IS about to set; then he gets upand hurriedly performs Cour t'ak'ats of late.afternoon PI'ayer, l<indreInell1~erS God butlittle" (Muslim); It is only true faith and.certainty that can engender in man the spiritof eagerness to live up to one's con\"ictiou.
607. Important Words:
~~~~ (wavering) which it: the plural ot,,:,~.l. is derived from ":'~. 1.'h(!ysay a ":'.)meaning, he repelled from him i.e. h"edefendedhim. ~',,:,-\~ means, he made the tIlingmove to and {r.Q;l,e put it in a stateQf motion,comnlotion or a.gitation. ~-\,) means, he orit made him comounded or perplexed so thathe could not know his right COUlse; he lefthim wavering, vacillating, going to and fro.
~ I ,,:,~j; means. the thing dangled or movedto and fro; or Wa5i:na state of motion orcommotion. ,,,:,~.l. means, driven away or:repelled from this side and that; wavering orvacillating between two persous or partiesor things; not attaching oneself steadily toeither (Lane & Aqra.b). Another .t,; (reading)of ~~.l. is ~~.l:. and yet another ~~.l.(mudhabtUibi~) with dit1erent vowel point. atthe second ,) (Kashshif).
The expmsion LII~ ~ {between this5?S
CH.'4. AL-NISA. PT.-S.
145. 0 ye who believe, "take not dis-believers for friends, in preference tobelievers. Do you mean to give Allaha manifest proof against yourselves 1808
146. The hypocrites shall surely bein the low6stdepth of the Fire; andthou shalt find no helper for them.GOt
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and that) means, between belie! and diebeliefor between believers and disbelievers.
Commentary:The ,verse very aptly describes the condition
of the hypocrites. To quote a ,veIl-knownIndian maxim, they have their feet intwo separate boats. A hypocrite tlrinks hiInselfto be acting wisely (2 : H) but his action isrea.!ly the height of folly.
608. Commentary:He who makes friends with disbelievers when
believers are enga.gedin a life-and-death strug&lewith them, helps the callAeof disbelief againstIslam and is th1.L~sure to draw uI,on himselfthe wratb of God.
Tbe eXI,res8ion,in preferenceto belie'lJer.~,isadded to heighteil the folly of the act.
609. Important Words:~.J,) (depth). 1'hey say, )...II ~b~ i.e. the
rain fell in close consecutiveness. ~I ~J,)Irueans, he ~ttained, reached or overtook thething; he sought or pU1'3ued and attained it.~J) means, the act of attaining, or Over-taking; the attainment or acquisition of anobject; a consequence; an evil cODseqnence;
the bottOiIl or lowest depth of a thing o~ ofanything deep as of a well or sea. :JJ~signifies, a stage counting downwards whereas
[. j a is a stage upwards (Lane &; Aqrab).
JA-~I (lowest) it' both comparative and Roper..'lative degree from Ji \.. Dlearoug, low or baseor vile. J.i-I means, lower or lowest, bothphysically aud in rank (Lane &; Aqrab).
Conooentary t
The Qurau's strong denunciatiof1 of thehypocrites is Il clear. refutation of the chargebrought agah\.St it that it exhom it~ followersto spread Islam by means Qf the sword. If aman is forced to accept Islam against hie will,he can never nU\ke a sincere believer. Inother words, stlch a one will he a hypoorite andthe last thing that can be alleged against theQuran is that it enjoins its foIJowers to augmenttheir numbers by admitting' hypocrites intotheir fold.
'Ilhe hypocrites will be placed in the lo\\'eE!tdepth of Re.ll, because they combine the sinof disbelief \\ith that of hypocrisy. 'l'he lowestdepth does not necessarily Bi,gnify a depthwhich is the lowest physically but a depth'r\'meh is the hardest in torment and is meantfor offend~rs of the lowest type.
576
PT. 6 AL-ljISA Cli. ~
147. aExceptthose who repent andamend and bhold fast to Allah and aresincere in their obedience to Allah.These are among the believers. AndAllah will soon bestow a great rewardupon the belieYers.610
148. Why should Allah punish you,if you are thankful andiJ 'you beli,eve14nd cAllah is Appreciating, AlI-Kn()wi~g.811
..
l49. Allah likes not the uttering ofunseemly speech in public, except onthe part of one who is being wronged.Verily, Allah is All-Hearing, All-Knowing.uS
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f'j)~ ~',~. ,., ~\t/ b"(\! :,,-
.., .., ~ ~ -' ~ ~aSee 2: 161. °2 : 159.b3 : 102.
61(). Important Words:
For the meaning of c: see note on 4 :70.
Conunentary :The verse is important inasm.uch as it helps
definitely to determine the m.eaning of 'thewor,d c: (a1l.\ong)which doe$ not, and indeedca.nnot. cJnvey here the sense of II
with,"
for the obvious reason that the penitent fromamong the. hypocrites arc not only to bereckoned I' with the believers as Il\ere COIil-panions" but are to become members and,' nl!it were, part and parcel, of the MuslimCODUQ,unity,being definitely reckoned amongthem. 'l'he verse also hint!! that tho door ofrepentance is open even for the by~crites whohave bet'n 80 strongly cona.?mn~diDthe fore.going verse.
611. Conunentary:
~ (gratitude). on th~ part of man is tohave a due' sense of the favours ot God and
render thanks for them both by words of mouthand by action; and on the part of God, it isto give proper rewards to men fot theirobedience and rightoousness. See also 1 : 2.
612. ~ommentary:Islam does not allow Musli1D8to speak ill. of
a man in public, but he who is wronged maycry aloud when he i.'I actually being tra.ns-gressed ag~in.'3t,so tha1t\other men may come tohis help. He may as well seek redress in a law.court. But he ehouM not go about complai~ngto all and sundry, because that is calcula.ted tocreate ill-will and bad blood and may disturbpublic peace which the Ql1ran in no casecountenances.
The words, Allah is All-Hearing, All-KnQfCitlg,haTe been added to point out that even for ama.nwho is wronged it is bettt'r to act patient!..\'and refrain from speakivg m of any 011.0.Bemay either go to a ]taw-court or pray to Godand seek justice and solace from Him.
577
