4. Surah An-Nisaa

Sequence It will be noticed that human rights have remained the main focus of attention since the beginning of the present Surah upto this point. These related to orphans, the women and inheritance. Taken up now are rights of parents, relatives, neighbours and those of human beings in general. Since a perfect fulfillment of these rights is possible only at the hands of a person whose orientation to Allah, His Messenger and to the answerability of the Last Day is correct and strong, and who avoids miserliness, arrogance and affectation, being impediments to all positive efforts, the text presents the need to believe in the Oneness of Allah, to avoid any association with His pristine divinity, and to stay away. from the rejection of the meeting on the Last Day. Also taken to task are ways of the disbelievers who disobey the Messenger of Allah and revel in their miserliness. Commentary The reason why Tauhid precedes rights There are many wise considerations in opening the roster of rights with the exhortation to worship Allah alone and not to associate with Him anything in that worship. One of these, and a basic one indeed, is having the fear of Allah and the conscious concern to fulfill His rights. A person who is' neglectful on that score can hardly be expected to remain particular about fulfilling the rights of anybody else. He will find one or the other excuse to satisfy his immediate circle of relatives and friends, to keep his prestige in the society or to escape the law of the government. What really forces him to honour human rights, watched or unwatched, is nothing but the fear of Allah and the sense of responsibility before Him. This fear and this Taqwa is achieved through nothing but tauhid, the firm belief in the Oneness of A lah to the total exclusion of everything else in that unicity. This is why it was appropriate to remind man about the Oneness of Allah and the need to worship Him before describing the rights of relatives and others. The rights of parents come first after the message of Tauhid By taking up the rights of parents immediately after the command to worship Allah as is His due, it is being suggested that, no doubt all blessings and favours are really from Allah Almighty, yet seen in terms of worldly means, the frequency of favours received by man, closest next to those of Allah Almighty, are those he receives from his parents. This is because they are, given the chain of causation, the very fountain-head of their being. And in all those stages of trial from the birth of a child to his young age, the parents are the ones who take care of the being, sustenance and growth of man to the best of their ability and God-given means. This is why the command to worship and obey Allah has also been supplemented with the mention of the rights of parents at other places in the Holy Qur'an. At one place it is said: أَنِ اشْكُرْ‌ لِي وَلِوَالِدَيْكَ (Be grateful to Me, and to your parents.) (31:14). At another place, it is said: وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَ‌ائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّـهَ وَبِالْوَالِدَيْنِ إِحْسَانًا (And when We made the children of Isra'il take a pledge: You shall not worship anyone but Allah; and to parents you shall be good...) (2:83). In the verses quoted above, the text does not say that one should fulfill the rights of parents or serve them. The word used here is Ihsan (doing good) which, being far more comprehensive, includes spending to support them as needed, to be of service to them physically when so required, not to talk to them in a voice too sharp or too loud causing disrespect, not to say anything to them which may break their heart, and not to treat their friends and well-wishers in any manner which hurts them. On the contrary, one should do everything possible to comfort and please them. Even if the parents have fallen short in fulfilling the due rights of children, the children should never take it as an excuse for their own ill-treatment. Sayyidna Mu` adh ibn Jabal ؓ عنہ says that, out of the ten things the Holy Prophet ﷺ had asked me to be particular about, one was: 'do not associate anyone with Allah even if you are killed or burnt alive'; and the second was: 'Do not disobey or hurt your parents even if they ask you to leave your children and family.'-(Musnad Ahmad) Besides the great emphasis laid on obedience to parents and on treating them well as in the sayings of the Holy Prophet ﷺ there are countless merits and grades of reward promised for those who do so: A hadith in al-Bukhari and Muslim reports that the Holy Prophet ﷺ said: 'One who wishes to have his earnings and life increased by the blessing of Allah should fulfill the rights of his relatives.' A narration in Tirmidhi says: 'The pleasure of Allah lies in the pleasure of the father and the displeasure of Allah, in the displeasure of the father.' Al-Baihaqi reports in Shu'ab al-'Iman that the Holy Prophet ﷺ said:, ‘When a son who is obedient to his parents looks at them with love and regard, every glance of his brings forth for him the reward of an accepted Hajj.' According to another narration from al-Baihaqi, the Holy Prophet ﷺ said: 'Allah Almighty forgives most sins but one who disobeys and hurts his parents is condemned to face all sorts of unforeseen troubles right here in this mortal world, much before the ultimate reckoning of the Here after.' The emphasis on treating relatives well After having mentioned parents, the verse emphasizes the good treatment of all relatives. A very comprehensive and well-known verse of the Qur'an which the Holy Prophet ﷺ very often used to recite at the end of his sermons, presents the same subject in this إِنَّ اللَّـهَ يَأْمُرُ‌ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْ‌بَىٰ Still being recited in the Khutbah during Friday prayers all over the world, the verse means: 'Allah commands you to do justice and be good to all and to fulfill the rights of the relatives. (16:90) ' This includes serving relatives to the best of one's ability, as well as keeping in touch with them. Sayyidna Salman ibn ` Amir ؓ reports that the Holy Prophet ﷺ said: 'Sadaqah, when given to the poor and needy, surely brings the reward reserved for such charity, but, when given to a kinsman, it brings a twofold reward - one for the charitable giving and the other for having fulfilled the rights imposed by kinship.' (Musnad Ahmad, Nasii, Tirmidhi) Let us keep in mind that the need to fulfill the rights of parents is the first priority followed by that of relatives in general. The rights of the orphans and the needy The third group mentioned in the verse is that of 'the orphans and the needy' whose rights were already taken up in some detail earlier in the Surah. But, by recalling it under the general head of relatives, the hint given is that one should consider helping orphaned children and helpless people as necessary as one would do for his or her own relatives. The rights of the neighbour Then appears 'the close neighbour' at number four, and the distant neighbour,' at five. The Arabic word, اَلجَار 'al jar' means 'the neighbour'. The verse describes its two kinds - the close and the distant. These two kinds have been explained variously by the noble Companions may Allah be pleased with them all. Generally, commentators say that 'a close neighbour' is one who lives next to your house, and 'the distant neighbour' is one who lives at some distance from it. Sayyidna ` Abdullah ibn ` Abbas ؓ said that 'a close relative' means one who is a neighbour and a relative at the same time which makes him the holder of two rights; and 'the distant neighbour' means one who is simply a neighbour and is no relative and who has, there-fore, been mentioned later. Some commentators have said that 'a close neighbour' is one who is part of the Muslim community and is a Muslim while 'a distant neighbour' refers to a non-Muslim neighbour. The truth of the matter is that the words of the Holy Qur'an lend to all these probable meanings. It is no doubt reasonable and lawful to have a difference in degrees between different neighbours, either on the basis of their being relative or non-relative, or on the basis of their being Muslim or non-Muslim. However, it is agreed upon that a neighbour, close or distant, related or unrelated, Muslim or non-Muslim, has the essential right that he be helped and cared for to the best of one's ability. However, a person who has some other right as well, besides his right as a neighbour, he will have a degree of precedence as compared to others. The Holy Prophet has himself explained this when he said: 'Some neighbours have one right, some others have two, still some others have three. The neighbour with one right is a non-Muslim with no bond of kinship; the neighbour with two rights is not only a neighbour but a Muslim too; the neighbour with three rights is a neighbour, a Muslim and a relative, all in one. (Ibn Kathir) The Holy Prophet ﷺ said: 'Jibra'il has always been telling me to be helpful and caring with one's neighbour, so much so that I started thinking that may be the neighbours will also be included as sharers in inheritance. (al-Bukhari and Muslim) According to a narration in al-Tirmidhi and the Musnad of Ahmad, the Holy Prophet ﷺ said: 'The best and the most superior is the best in relationship with his neighbours'. And a hadith in the Musnad of Ahmad reports: 'It is not permissible for a neighbour to eat his fill while his next door neighbour is hungry.' The right of the Companion at your side Mentioned at number six is 'the companion at your side'. Translated literally, it includes a travel companion sitting by your side in a rail compartment, an aero plane, a bus or a car. It also includes a person who is sitting with you in any common meeting. The way the Shari’ ah of Islam has made the rights of regular neighbours, close or distant, a matter of obligation, it has likewise made equally obligatory the right of good company enjoyed by a person who sits next to somebody for a little while in some meeting or journey - which includes everyone, Muslim or non-Muslim, related or unrelated, as equals. The instruction to treat such a person nicely is significant, the lowest degree of which is that you cause no pain to anyone with your word or deed, you say nothing which may hurt the feelings of the other person, you do nothing which embarrasses, annoys or troubles him, such as, a puff of cigarette blown towards his face, or a spit of things chewed deposited by his side, or a style of sitting which leaves very little space for the other person to sit. No wonder, if people started following this instruction of the Holy Qur'an, the common disputes between passengers of trains, particularly in countries with overcrowded modes of transportation, would be all over - if everyone were to think that he needs just about enough space to seat one person. This much is his right, but he does not have the right to occupy anymore space beyond that. The person sitting next to him has as much right to sit in that train as he does. Some commentators have said that 'a distant neighbour' includes everyone who works by your side in some job or vocation, in industry or wage-earning, in office work, whether on the station of duty, or in travel. (Ruh al-Ma` ini) The right of the wayfarer This appears at number seven. A wayfarer is a person who, during your tavel status, comes to you, or becomes your guest. Since this stranger Muslim or non-Muslim has no relative or friend around in the given situation, the Holy Qur'an by considering his predicament as a human being - has made the fulfillment of his right too as something obligatory. It means that one should treat him well, as much as possible and convenient. The rights of bondmen, bondwomen, servants and employees Concluding the list at number eight, it is said: وَمَا مَلَكَتْ أَيْمَانُكُمْ (and those owned by you) which means bondmen and bondwomen owned. Their right too - that they be treated well - has been made equally obligatory. It means that one should not fall short in making sure that they have food to eat and dress to wear, and also that they are not burdened with jobs beyond their ability to handle. Though, given the lexical meaning of the verse which is clearly referring to 'the owned', that is, the bondmen and bondwomen, but as based on the same analogy and on the sayings of the Holy Prophet g these rules cover servants and employees as well, for they too have the same right. There should be no niggardliness or delay in giving them their due salary, meals and so forth, and also that they are not burdened with jobs beyond their ability. Arrogance hinders the fulfillment of rights The last sentence of verse 36: إِنَّ اللَّـهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورً‌ا (Surely, Allah does not like those who are arrogant, proud) is really a unifying complement of what has been said immediately earlier. In other words, anyone falling short of fulfilling the rights of the eight kinds of people serially mentioned earlier, must be none else but the arrogant and the proud - those who have an offensively heightened sense of superiority and those who love lording over others to exact esteem from them. May Allah keep all Muslims safe from it. There are many ahadith carrying stern warnings against arrogance and pre-Islamic vainglory: عن ابن مسعود ؓ قال : قَالَ رسول اللہ ﷺ لا یدخل النار احد فی قلبہ مثقال حبَۃ من خردل من ایمان ولا یدخل الجنۃ احد فی قلبہ مثقال حبَّہ من خردل من کِبِر (مشکوۃ ص 433 بحوالہ مسلم) Sayyidna Ibn Masud ؓ has narrated that the Holy Prophet ﷺ said: 'A person who has in his heart faith worth the weight of a mustard seed will not go to the Hell; and a person who has in his heart arrogance worth the weight of a mustard seed will not go to Paradise.' (Mishkit, p. 433, vide Muslim) Quoted here is another hadith which also carries a definition of arrogance: عن ابن مسعود ؓ قال : قَالَ رسول اللہ ﷺ لا یدخل الجنۃ مَن کانَ فی قلبہ مثقال ذَرَّۃ من کِبِر ، فقالرجل ا الرجل یحب ان یکون ثوبہ حسنَا، قال ان اللہ تعالیٰ جمیل یحِّب الجمال، الکبربطر الحق و غمط الناس (مشکوۃ ص 433 بحوالہ مسلم) Sayyidna Ibn Masud ؓ has narrated that the Holy Prophet ﷺ said: 'Whoever has in his heart arrogance worth the weight of a particle will not go to Paradise. Then, someone asked: 'How about people who like that their clothes be good and their shoes too ... (Is this arrogance?) ' He said: 'Allah is beautiful;-He likes beauty. Arrogance is wanton disregard of the (other person's) right and the holding of people in contempt.' (Mishkit, p. 433, vide Muslim)

Then begins verse 37 with الَّذِينَ يَبْخَلُونَ which describes the nature of the arrogant who are stingy in giving rights which it is obligatory to give, fail to understand their responsibilities and go on to the negative extreme of persuading others to take to this bad habit through their word and deed. The verse has used the word, 'bukhl' (niggardliness) to describe this trait of character, a word which, in the generally approved sense, is applied for shortcoming in giving financial rights. But, looking at the background of the verse's revelation, it becomes obvious that the word, 'bukhl' has been used here in its general sense which includes close-fistedness in money and knowledge both. A narration from Sayyidna Ibn ` Abbas ؓ tells us that this verse was revealed about the Jews of Madinah. They were very arrogant, and extremely miserly. When it came to spending money, they were miserably miserly. They also concealed the knowledge they received through their Scriptures which carried the prophecies about the coming of the Holy Prophet ﷺ . These also included clear signs of his appearance. But, the Jews, despite being convinced of these prophecies, acted niggardly. They never acted to fulfill the dictates of this knowledge, neither did they pass on the message to others who could act in accordance with it. Based on this, it is then said that people who are miserly with wealth given by Allah - in matters of knowledge and faith - are ungrateful to Allah and fail to acknowledge His blessings. For them Allah has prepared a humiliating punishment which they cannot escape. About the merit of giving and the demerit of miserliness, the Holy Prophet LI has said: مَا مِن یوم یصبح العباد فیہ الا ملکان ینزلان فیقول احدھما اللھم اعط منفقاً خلفاً و یقول الاخر اللھم اعط ممسکا تلفاً (بخاری و مسلم) "Every morning two angels descend. One of them says: 'O Allah, bless him who spends in the way of good'; and the other says: '0 Allah, send destruction on (the wealth of) the miser."' (al-Bukhari Muslim, from Abu Hurairah ؓ . عَن اسماء ؓ قالت : قال رسول اللہ ﷺ انفقی ولا تحصی اللہ علیک ولا توعی فیوعی اللہ علیک وارضخی مَا ستطعت ط (بخاری و مسلم) 'Give. Do not calculate, for Allah will then calculate in your case. And do not withhold, for Allah will then withhold in your case. And give whatever you can." (al-Bukhari Muslim from Sayyidah Asma' ؓ Sayyidna Abu Hurairah ؓ عنہ narrates that the Holy Prophet ﷺ said: الخیُّ قریب من اللہ، قریب من الجنۃ، قریب من الناس، والبخیل بعید من اللہ ، بعید من الجنۃ ، بعید من الناس قریب من النارط والجاہل سخی احب الی اللہ من عابد بخیل۔ (ترمذی) "The generous person is close to Allah, close to Paradise, close to people; while the miser is far from Allah, far from Paradise, far from people - close to the fire; and the generous ignoramus is dearer to Allah than a miserly devotee. (a person who has devoted himself for worship) " (Tirmidhi) Sayyidna Abu Said ؓ narrates that the Holy Prophet ﷺ said: و عن ابی سعید قال : قالَ رسول اللہ ﷺ خصلتان لا تجتمعان فی مؤمن، البخل و سوء الخلق (مرمذی) "Two traits cannot get combined in a true Muslim: miserliness and bad morals." (Tirmidhi)

Inverse 38, beginning with the words, وَالَّذِينَ يُنفِقُونَ another trait in the character of the arrogant has been described. Ordinarily they themselves hold back any spending in the way of Allah and persuade others to do the same. Nevertheless, when they wish to show off before people, they do spend. Since these people do not believe in Allah and the Last Day, the question of spending their wealth for the good pleasure of Allah and with the intention of earning rewards in the life to-come just does not arise. Such people are the accomplices of Satan, therefore, the end of it all will be no different than the end of their comrade Satan. This verse tells us that the way it is disgraceful to be niggardly and tardy in fulfilling due rights, very similarly, it is also extremely bad to spend to show off or to spend on heads which are purposeless. A good deed aimed at drawing applause from people - and which is not for Allah exclusively - is a deed not acceptable in the sight of Allah. In hadith, it has been declared as shirk (associating others in the divinity of Allah). Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said: قال اللہ تعالیٰ انا اغنی الشرکاء عن الشرک من عمل عملاً اشرک فیہ معی غیری ترکتہ و شرکہ "Allah Almighty says: I am absolutely free of any need to have partners. Whoever does a (good) deed and associates in it someone else with Me, I leave him (un أ helped) with this deed (of associating partners with Me) ". Sayyidna Shaddad ibn Aws ؓ narrates that he heard the Holy Prophet ﷺ say: عن شداد بن اوس قال سمعت رسول اللہ ﷺ مَن صَلَّی یرایٔ فقد اشرک، و مَن صَامَ یرایٔ فقد اشرک، ومَن تصدَّق یرایٔ فقد اشرک (احمد بحوالہ مشکوۃ) "Whoever performed salah to show off, committed shirk; and whoever fasted to show off, committed shirk; and whoever gave in charity to show off, committed shirk." (Ahmad, as cited by Mishkat). Sayyidna Mahmud ibn Labid ؓ عنہ narrates that the Holy Prophet ﷺ said: عن محمود بن لبید اَنَّ النبی ﷺ قال اَن اخاف علیک الشرک الاصغر، قالوا : یا رسول اللہ وَ مَااشرک الاصغر ؟ قال : الرِّیاء (احمد بحوالہ مشکوۃ) "What fills me with grave apprehensions about you is the minor shirk." The Companions asked: "0 Messenger of Allah, what is the minor shirk?" He said: "riya' (i.e. to do a good deed just to show off' ). (Ahmad, as cited by Mishkat) Here, a narration from al-Baihaqi adds that, on the Day of Doom, when the reward for good deeds will be given out, Allah Almighty will say to the persons committing riya' i.e. the persons who did good deed just to earn the applause of the people: "Go to those you wanted to see you doing good deeds in the mortal world and then find out for yourself if they have the reward for your deeds."

Previous verses carried the condemnation of those who refused to believe in Allah and in the Akhirah and were miserly. The present verses persuade people to believe in Allah and the Akhirah and engage in the gainful activity of spending in the way of Allah. Then, towards the end (41-42), a description of the trying situations prevailing on the plains of Resurrection appears to warn people, who refuse to believe and refuse to do what is good, of their evil end. Commentary In the first verse (39): وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّـهِ it is said: What conceivable harm could have affected them if they had believed in Allah and the Last Day and spent out of what Allah had given them? at is so tough, difficult or frightening about it? All these are as easy as they come. Going by them, taking to them and believing in them does not hurt or harm or cause any inconvenience. Why then, would someone elect to be disobedient, the certain outcome of which is nothing but disaster in the Akhirah?

The text, then, says: إِنَّ اللَّـهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّ‌ةٍ , (40), that is, Allah Almighty does not allow the reward of good deeds from anyone be reduced in any manner or quantity whatsoever. In fact, He adds extra rewards, in multiples, in special Divine favours, and the life of Akhirah will witness this supreme mercy of the Lord. With Allah, the least human measure of thawab or reward is that one good deed gets recorded as ten. Then, this does not stop at that; through sheer mercy and grace, Allah bestows manifold increase into this treasure of good deeds. Some hadith narrations tell us that there are deeds the reward for which rises as high as two million times. The truth of the matter is that Allah is al-Karim, the most-noble, the most-generous - He Himself, in His limitless mercy and grace, so increases the quantum of his blessing on His servants that it simply cannot be counted or measured in our human terms. The extents of His generosity and the dimensions of His very Being are beyond human conceptualization - who can dare calculate the incalculable? Incidentally, the word, ذَرَّ‌ةٍ : dharrah" appearing in this verse has been translated here as 'particle' following the generally recognized meaning it carries. However, some commentators have pointed out that 'dharrah' is the name of the smallest kind of red ant which the people of Arabia used to cite as an example of something very light and insignificantly small.

In the verse (41) beginning with: فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ , there is an invitation to visualize, in range and depth, the gravity of what will happen on the site of the Last Day. Also intended is an admonition to the disbelievers from the tribe of Quraysh. Their anxiety would know no bounds when every prophet of every community would appear as a witness to the good or bad deeds of his respective community on the Last Day - and Muhammad ﷺ too, the last of the prophets, will appear as a witness over his community - and he would give witness in the Divine Court particularly about such disbelievers and polytheists declaring that these people saw open signs and miracles, yet they belied and rejected them and ultimately refused to believe in 'The Divinity and my Prophethood'. According to a narration in al-Bukhari, the Holy Prophet ﷺ asked Sayyidna ` Abdullah ibn Masud ؓ to recite the Qur'an to him. Sayyidna ` Abdullah ؓ said : 'You want to hear it from me, although the Qur'an was revealed to you?' He ﷺ said: 'Yes. Recite.' Sayyidna ` Abdullah ibn Masud ؓ says: 'I started reciting Suratun-Nisa' and when I reached the verse: فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ (41), he said: "Enough for now;" and when I raised my eyes to look at him, I saw tears trickling from his blessed eyes.' ` Allama al-Qastalani (رح) writes: This verse caused a full view of the Akhirah to be present before his eyes and he thought about the people of his community who were short on or lacking in good deeds and that was why tears started flowing from his eyes. Special Note: Some commentators, have said that the word, هَـٰؤُلَاءِ (them), in this verse (41) points to the disbelievers and hypocrites present during the age of prophethood. Some others say that it refers to the entire community right through the Day of Doom. This is so because, as indicated in some hadith narrations, the deeds of his community are being continuously presented before him. Nevertheless, from here we know that the prophets of past communities will appear as witnesses over their respective communities and that the Holy Prophet ﷺ too will testify to the deeds of his community. This textual style of the noble Qur'an tells us that there is to be no prophet after him who could appear as a witness over a possible community of his - otherwise, the Qur'an would have mentioned him and his community and the testimony he would give. Seen from this angle, this verse is a proof of the finality of prophethood as well.

In يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُ‌وا ، the text mentions the state of utter despair faced by disbelievers on the Last Day. That day they would wish to go extinct rather than face its ordeal, to become a patch of the earth underneath, or wish that the earth would crack open, suck them in leaving nothing on top but dust mingled with dust, so that they would be delivered of the scrutiny and retribution of that fateful time. (The statement: لَوْ تُسَوَّىٰ بِهِمُ الْأَرْ‌ضُ (42) has been translated here literally to express, in some measure at least, the power and poignancy of the original Qur'anic expression, as: 'shall wish that the earth be levelled with them.) The same wish appears in Suratun-Nisa' where it was said: وَيَقُولُ الْكَافِرُ‌ يَا لَيْتَنِي كُنتُ تُرَ‌ابًا . This will be on the plains of Resurrection when the disbelievers will see that all animals have been turned into dust after having exchanged the retribution of each other's excesses. They too, would pine for an end like this wishing to have become all dust. Finally, the verse says: وَلَا يَكْتُمُونَ اللَّـهَ حَدِيثًا (And they shall not conceal anything from Allah - 42). It means that these disbelievers will be unable to keep anything about their beliefs and deeds concealed from Allah. Their own hands and feet will confess. The prophets will testify and, of course, present there will be everything on record in their Books of Deeds. Sayyidna Ibn ` Abbas ؓ was asked: "At one place, the Holy Qur'an says: 'And they shall not conceal anything from Allah' (4:42); while, at another place, it says: 'By Allah, Our Lord, we were no mushriks' (6:23) - Is there, as it seems, any contradiction between the two verses?" To this he replied: What will happen is that when the disbelievers will begin to see that nobody except true Muslims is being admitted into the Paradise they would decide to refuse point-blank that they had ever committed shirk or any other evil deed, in the hope that the plan works and results in their salvation. But, soon after this refusal of theirs, the very parts of their body would testify against them, which would totally frustrate their plan to conceal the truth about their deeds. That will be the time when they will confess every-thing. Hence: "They shall not conceal anything from Allah".

The Background of this Revelation This is about an incident relating to Sayyidna Ali رضی اللہ تعالیٰ عنہ which has been mentioned in Tirmidhi. It was before liquor was forbidden that Sayyidna ` Abdul-Rahman ibn ` Awf ؓ had invited some Companions for dinner at this home. As customary, liquor was served before dinner. When everybody had finished eating, time came for the Maghrib salah. Sayyidna ` Ali ؓ was asked to lead the prayer. He made a grave error while reciting the well-known Surah al-Kafirun in the salah under the effect of intoxication. Thereupon, this verse was revealed in which warning was given that salah should not be performed in a state of intoxication. 1-Stands for Janabah which signifies a ritual impurity caused by sexual intercourse or seminal discharge, in passion or dream, after which it becomes obligatory to take a bath. Commentary Commands prohibiting liquor came gradually Allah Almighty has blessed the Shari’ ah of Islam with a particular distinction - its rules have been made easy. One such rule in this golden chain concerns drinking which was an old addiction in Arabia. This was a national habit, and pastime, involving everyone but a particular few who had a sort of God-given distaste and abhorrence for liquor all along. Naturally right-minded, they never went near this foul habit. One such example is that of the Holy Prophet ﷺ . He never touched liquor even before he was called to prophethood. And everyone knows that habit, any habit, the urge and compulsion to have something, is really difficult to leave. This is all the more true about the habit of drinking or getting intoxicated by some other means. It so overpowers man in its clutches that he just cannot think otherwise. To him a farewell to drinking means a welcome to death. Drinking has always been unlawful in the sight of Allah and when people entered the fold of Islam, saving Muslims from it was very much in order. But, had it been declared unlawful all of a sudden, people would have found obedience to this command extremely hard to carry out. So, the shift was gradual. First come partial prohibition. People were warned of the evil effects of drinking which aimed at motivating them to abandon the habit. As a result, the instruction initially given in this verse was limited to asking people not to go near salah while in a state of intoxication. The purpose here was to emphasize that salah is fard, an obligation - when the time for salah comes, one must rise, intend and offer it as due, and that one should not be drunk during salah timings. This approach helped Muslims realize that drinking is really something bad for it stops them from performing salah properly. There were many blessed souls among them who made a spot decision to abandon the habit once and for all. There were others who started thinking seriously about its evils. Finally, when the verse of Surah al-Ma'idah carrying the absolute command which declared liquor as impure and unlawful was revealed, drinking was forbidden under all conditions. Ruling: Based on the rule that performing salah in a state of intoxication is forbidden, according to some commentators, it is also not correct to perform salah when one feels so sleepy that one cannot control what one says. This restriction appears in a hadith as follows: اذا نعس احدکم فی الصلوٰۃ فلیرقد حتی یذھب عنہ النوم فانہ لا یدری لعلہ یستغفر فیسب نفسہ (قرطبی) If one of you feels drowsy in salah, he should go to sleep for a little while so that the effect of sleep disappears, otherwise he would not know that, rather than seeking forgiveness (from Allah), he may (actually) be cursing himself.' (Qurtubi) Editor's Notel Although the verse was initially revealed to prohibit offering sal ah in a state of intoxication, however, some other situations have also been dealt with in which offering salah is not permitted. These are the states of impurity which are of two kinds. The first kind is the state of 'major impurity' or janabah' which is caused by sexual intercourse or by ejaculation with sexual desire by whatever means. This state of impurity has been referred to in the above verses by the word ' جُنُباً " which is derived from janabah and has been translated as 'major impurity'. In this state one cannot offer salah unless he purifies himself by having the prescribed bath (ghusl). 1. In the original book there was no explanation of other rules mentioned in the verse. The exteemed author has felt it sufficient that these rules are mentioned in the Urdu translation alongwith the خلاصۃ تفسیر . For the benefit of English readers, I have added this note - Muhammad Taqi Usmani. The second kind of impurity is called 'minor impurity' ( اَلحدث الأصغر) which is caused by any act breaking the wudu', like easing oneself or passing a flatus etc. In this state also one is not allowed to offer salah, but the way of purifying oneself from this kind of impurity is much easier. Instead of having a bath one can release himself from it by making wudu (prescribed ablution). In both situations it is necessary to use water, either for having a bath or for making wudu. But there may be situations where the use of water is not possible due to its unavailability or is extremely difficult due to illness. In both these situations the above verses have provided an easier alternative for having a bath or making wudu'. The alternative is to strike the hands on a clean dust and then wipe the face and the wrists with it. This procedure is called 'Tayammum' and has been taken by the Shari'ah as a symbol of ritual purification where the actual act of purification through water is not possible or is extremely difficult. After making tayammum one is held to be purified for a temporary period until he is able to use water. The procedure of tayammum, being the same for both major and minor impurities, it has been prescribed in one sequence for both kinds. The words أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ ('i.e. or one of you has come after easing himself) refer to the 'minor impurity' while the words أَوْ لَامَسْتُمُ النِّسَاءَ (i.e. 'or you have touched women' ) stand for having sexual intercourse) causing major impurity. In both situations, it has been laid down that if someone is too sick to use water, or is on journey where he does not find water, he can have recourse to making tayammum. The above discussion may explain the rules of impurities and their purification as laid down in the above verses. However, one point needs further elaboration: While the Holy Qur'an has prohibited to 'go near salah’ in a state of major impurity the rule has been made subject to one exception which is expressed in the words اِلَّا عَابِریِ سبیل (i.e. 'save when you are traversing a way' ). This exception has been interpreted by the Muslim Jurists in different ways. According to the most commentators, including the Hanafi jurists, this exception refers to the state of travelling when water is not available. It, therefore, means that one cannot go near salah in a state of major impurity without having taken a ritual bath (ghusl), however, if he is 'traversing a way' in the sense that he is on journey and does not find water, he can offer salah without taking bath after making tayammum as explained in the next sentence 1. This explanation is based on the Hanafi view. Conversely Imam al-Shafi` (رح) interprets the exception in a totally different manner. He says that 'going near salah' means 'entering a mosque' and it is prohibited for a person to enter a mosque in a state of 'major impurity'. However, if he intends to go somewhere else, but passes through a mosque as a passer-by, he can do so. The Hanafi jurists do not accept this view. Based on the first interpretation, they say that the verse has no relevance with 'entering the mosque'. It refers to offering prayers, as is evident from the background in which it was revealed. The prohibition of entering a mosque in the state of impurity is based on some other sources, and it is not allowed, even for a passer-by, to enter a mosque with intention to go somewhere else. (Editor). The rule of Tayammum is a blessing, and a distinction of the Muslim community It is certainly a great favour granted by Allah Almighty that He, in His mercy, has made something else to take the place of water, something which is much more easily available than water. Obviously enough, land mass and dust are available everywhere. It appears in a hadith that this is a convenience bestowed upon the community of Muhammad ﷺ exclusively. As for necessary rules governing the making of Tayammum (also referred to in English, and interestingly too, as the 'dry ablution' ), these are commonly available in books on salah, (in English as well). Standard juristic works can be consulted for further details. In verses previous to this, the stress was on acting with Taqwa in mutual dealings. In between came some rules pertaining to ‘Ibadah, Salah and their corollaries since they instill man with fear of Allah, promote concern for the life-to-come and help in seeing that dealings come out right and smooth.

The present verses take up the matter of dealings with enemies. It brings into sharp focus the wicked tricks, in word and deed, as practiced by the Jews, and then gives a view of what is true and correct. This last aspect is in a way an exhortation to Muslims that they should be careful in choosing the words they use to say what they have to say, for mincing words is not their style. In the previous verse (46), there was a description of the Jewish stance against Islam which ranged from flat denial to laboured falsification, something born out of the desire to misrepresent, alter and ridicule. The present verse addresses them directly and commands them to believe in the final revelation and demonstrate their confirmation. Should they continue ignoring the warning and remain hostile, they should really be concerned with the chilling prospects of what their fate would be as a consequence of their ill choice.

Commentary Note 1: The Qur’ anic expression: فَنَرُ‌دَّهَا عَلَىٰ أَدْبَارِ‌هَا (and turn them shaped like their backs) admits of two probabilities in this act of turning. It could either be that the features of the face are eliminated and the whole face is turned around towards the back; or, it may be that the face is flattened like the nape of the neck, devoid of all features, 'effaced.' (Mazhari, Ruh al-Ma` ani) Note 2: When will this be is a question posed and answered by Commentators in great details. Discussing this deconfiguration (tams) and transmutation (maskh), some of them have said that this punishment will come upon the Jews before the Day of Doom, while others have said that this punishment did not come to pass because some of the Jews had entered the fold of Faith. Maulana Ashraf Thanavi (رح) ، has said: In my opinion, that question simply does not arise because there is no single word in the Qur'an which would suggest the proposition: If you do not believe, the punishment of tams and maskh will definitely materialize. In fact, it suggests probability, that is, given their crime, they do deserve this punishment, and should He spare them from the punishment, that would be His mercy.'

The previous verse carried an admonition for those who refused to believe. But, from among those to whom this admonition has been addressed, some could finally be forgiven, which admits of the probability that all these other addressees may, perhaps, be also forgiven. Therefore, the text goes on to explain that this group of people will not be forgiven because of their kufr or disbelief. This also refutes the Jewish claim that they shall be forgiven. Commentary Shirk: A definition, and some forms The words of the Qur'anic text in إِنَّ اللَّـهَ لَا يَغْفِرُ‌ أَن يُشْرَ‌كَ بِهِ (Surely, Allah does not forgive the ascribing of a partner to Him) demonstrate that the set articles of faith relating to the Being and Attributes of Allah Almighty are the sine qua non of religion and holding any belief similar to these in favour of whoever and whatever He has created is shirk. Some of the forms it takes are as follows: Shirk in Knowledge: This is the ascribing of a partner to Allah in matters of knowledge ( ‘ilm), for example believing that a certain pious person or a spiritual master or the head of a mystical order knows about everything in this universe all the time. Other forms could be asking an astrologer or a fortune-teller or a diviner about things that are going to take place in a person's life, things which belong to the unseen world, an exclusive domain of Allah; or, to take omen (fal) فال from the words written by a pious person and believing that it has got to happen; or, calling someone from a considerable distance and believing that the person has become all aware of the call; or, keeping a fast dedicated to someone other than Allah. Shirk in Power: This is ascribing to others the powers and rights which are the exclusive domain of Allah as for example, taking someone to have the power and authority to provide gain or inflict loss. It includes things like asking someone to grant wishes or to ask for sustenance, and children. Shirk in ` Ibidah: This means the ascribing of a partner to Allah in acts of worship (` Ibadah) which is the sole due of Allah. Some of the forms it could take are to go down in sajdah (prostration) for anyone, to release an animal dedicated in the name of somebody, making cere-monious offering for a person or thing, living or dead, to make a vow (mannat, nadhr) in someone's name; to make tawaf (rounds, circumambulation) of someone's grave or house; to give preference to someone else's word, or custom, as against God's own command; to make bows before anyone in the manner of a ruku`, the bowing position peculiar to Muslim prayer; to slaughter an animal in the name of someone; to take the affairs of the mortal world as subservient to the effect and influence of stars; to regard some month as ill-omened, wretched; and things like that.