Tafheem ul Quran Surah 4. An-Nisa

[kalamazoo]

(4:26-28) Allah wants to make all this clear to you, and to guide you to the ways which the righteous have followed in the past. He will turn graciously towards you. Allah is All-Knowing, All-Wise. *48 And Allah indeed wants to turn graciously towards you; but those who follow their lusts would want you to drift far away from the right way. *49 Allah wants to lighten your burdens, for man was created weak.




meaning


*48. Here a general reference is made to the directives embodied in this surah, as well as those revealed earlier in Surah al-Baqarah and which deal with social and collective matters.

It is stressed that these directives reveal those lasting principles observed by the Prophets and their followers from the earliest times.

It is merely out of His grace and benevolence that God liberated them from their state of Ignorance (Jahiliyah) and opened to them the way of life of the righteous.


*49.
This refers to the hypocrites, the ultra-conservatives and the Jews who lived on the outskirts of Madina. Both the hypocrites and the conservatives were incensed at the reforms introduced by Islam, as these were diametrically opposed to the age-old customs and traditions of their society and culture. The reforms were numerous:
a share of the inheritance was assigned to daughters; widows were liberated from bondage to the will of their husbands' families and were granted the freedom to marry whomever they wished after the expiry of the waiting-period ('iddah);
marriage with one's step-mother and with two sisters together was prohibited;
adopted sons were disinherited;
and a foster-father's marriage with either the divorced or widowed wife of his adopted son was declared lawful.

These and other such reforms were so totally opposed to the customary laws of the Arabs that it was impossible for the elders and the blind devotees of the ways of their forefathers not to protest against them vehemently. They long continued to grumble against these injunctions. Mischievous people pointed to these innovations and exploited them by provoking people against the Prophet's movement of reform.

For instance, they would meet those born as a result of the marriage which had been prohibited by Islam and try to infuriate them by saying that according to the new-fanged teachings of Muhammad (peace be on him) the relationship between their parents was unlawful.


The Jews, on the other hand, had woven a complex network of laws and regulations for themselves.

The result was that they had forbidden a great number of things which were, in fact, lawful. Additionally, they had introduced a number of superstitions into God's Law. It was argued that the simple and straightforward law of the Qur'an was out of tune with the tastes and temperaments of both the religious leaders and the ordinary people.

The Qur'anic injunctions simply infuriated them and as soon as they came to know of any Qur'anic law, they vehemently denounced it.

They expected the Qur'an to endorse and validate all the legal deductions and all the superstitions and myths of their forefathers, and to treat them as an integral part of the law of God. If the Qur'an would not do so then they would refrain from recognizing it as the Book of God.


Let us take the following as an example.

According to Jewish usage, a woman was considered completely unclean during her menstrual period. Hence, they neither ate the food she cooked, drank from the cup of water she offered nor even sat with her.

It was even considered unwholesome to be touched by her. Thus for a few days every month a woman virtually became an untouchable in her own house. Owing to the influence of the Jews the same custom had found its way into the Arab families of Madina. When the Prophet (peace be on him) arrived in Madina, he was asked about this matter.

In response to this query verse 222 of Surah al-Baqarah was revealed. In the light of the principle embodied in the verse the Prophet (peace be on him) made it clear that it was unlawful to have sexual intercourse with a woman during her menstrual period; but it was only that relationship, and no other, that was unlawful.

(See Bukhari, 'Hayd', 2, 3; Nasa'i, 'Hayd', 9, 13, 16, 19, and 'Ahkam', 13 - Ed.)

This caused uproar among the Jews.

They claimed that Muhammad (peace be on him) was bent upon reversing all their legal injunctions to the extent that he wanted to legalize whatever they held as prohibited and prohibit whatever they held as lawful.

 

[kalamazoo]

(4:29-30) Believers! Do not devour one another's possessions wrongfully; rather than that, let there be trading by mutual consent. *50 You shall not kill yourselves. *51 Surely Allah is ever Compassionate to you. *52 And whoever does this by way of transgression and injustice him shall We surely cast into the Fire; that indeed is quite easy for Allah.


meaning

*50. The expression 'wrongfully' embraces all transactions which are opposed to righteousness and which are either legally or morally reprehensible.
By contrast, 'trade' signifies the mutual transfer of benefits between the parties concerned, such as that underlying those transactions in which one person provides whatever satisfies the needs of another person and is paid in return.

'Mutual consent' means that the exchange should be free of undue pressure, fraud and deception. Although bribery and interest apparently represent transactions based on mutual consent, closer examination reveals that such consent takes place by constraint and under pressure.
In games of chance, too, the participants seem to consent freely to the outcome. This kind of consent, however, is due to the expectation entertained by the participants that they will win. No one takes part anticipating loss.

Fraudulent transactions also seem to be based on the mutual consent of the parties concerned. That kind of consent, however, is based on the false assumption that no fraud is involved in the transaction. Nobody who knew that he would be subjected to fraud would consent to be a party to that transaction.



*51. This can be considered either as complementary to the preceding sentence or as an independent statement.

If it is complementary, it means that to consume the property of others by wrongful means is tantamount to courting one's own destruction; for such practices corrupt society on such a scale that even the most cunning are not spared their destructive consequences.
This is in addition to the severe punishment that is bound to be meted out to such people in the Next Life.

Taken as an independent statement, it can mean either that one should not kill others or that one should not kill oneself. Both the words used and the sequence in which they have been placed by God in this verse make each of these three meanings feasible.

*52.

God wishes His creatures well; their well-being and salvation please Him, and it is out of benevolence that He has forbidden things harmful to human beings.

 

[kalamazoo]

(4:31)

But if you avoid the major sins which you have been forbidden, We shall remit your (trivial) offences, *53 and cause you to enter an honourable abode.



meaning

*53.

God is not overly exacting and severe in His judgments.

He is not on the look out for trivial omissions and lapses on the part of His creatures in order to punish them.

God is prepared to condone minor omissions, and may even spare a man from being presented with a charge-sheet provided his record is free of major sins. But if a man's record is full of major transgressions, he will be required to explain all the sins he has committed - both major and minor.


We need at this stage to grasp the essential differences between major and minor sins. After reflecting on this question, in the light of the Qur'an and Sunnah, it seems to me - and God alone knows what is absolutely correct - that three elements turn an act into a major sin:



(1) Violation of rights -
be it either the rights of God, of parents, of other human beings or even of one's own self. The greater a person's rights, the greater is the sin in violating them.

Hence sin is characterized in the Qur'an as wrong-doing (zulm). It is for the same reason that associating others with God in His divinity is called the 'great wrong' in the Qur'an. (See, for example, Surah Luqman 31: 13 - Ed.)


(2) Insufficient fear of God, and arrogance and indifference towards Him, as a result of which man does not heed God's commandments, even wilfully violates them, and deliberately desists from carrying them out. The greater the brazenness, temerity and fearlessness with which one disobeys God, the more heinous is the sin in His eyes. It is for this reason that sin is also termed ma'siyah (disobedience) and fisq.

(See, for instance, Surah al-Baqarah 2: 26, 61;
Surah al-Hujurat 49: 11;
Surah al-Munafiqun 63: 6;
Surah Hud 11: 59;
Surah AI 'Imran 3: 112;
Surah al-Nisa' 4: 42;
Surah al-Ma'idah 5: 78; and passim for verbal forms derived from the word ma'siyah and fisq - Ed.)



(3)

Sin is aggravated by breaking those bonds and relationships on which the peace and tranquillity of social order rest.

These bonds include the relationship between a man and his Lord, as well as that between a man and his fellow-beings.

The more important a bond is, the greater is the harm done to the peace of human society when that bond is broken.

Likewise, the stronger the expectation that the sanctity of a certain bond will be honoured, the greater is the sin incurred through its desecration.

Let us take the case of unlawful sexual intercourse in its various degrees.

This act is inimical to the existence of a sound social order and is~~~ therefore a major sin.

But in certain cases the sin becomes even graver.

For instance, it is more serious if committed by a married person than by one who is unmarried.

Similarly, unlawful sexual intercourse with a married woman is graver than with an unmarried woman.

Again, to commit this act with one's neighbours is more heinous than with others, and to commit this act with women within the prohibited degrees,
such as one's sister,
daughter or mother,
is far more abominable than with others.

Further still, it is a much graver sin to commit such an act in places of worship than elsewhere.

The difference in the degree of such sinfulness is based on the considerations we have mentioned above. Wherever the sanctity of a relationship is normally respected, wherever there is a bond which deserves to be held sacred, and wherever the disruption of a particular relationship is likely to result in greater harm and corruption, the gravity of the sin increases.

This is why in certain places the Qur'an uses the term fujur to denote sin.

(See, for instance, Surah al-Qiyamah 75: 5;
Surah al-Infitar 82: 14;
Surah al-Shams 9l: 8 - Ed.)

 

[kalamazoo]

(4:32) Do not covet what Allah has conferred more abundantly on some of you than others. Men shall have a share according to what they have earned, and women shall have a share according to what they have earned. Do ask of Allah His bounty. Allah has full knowledge of everything. *54


meaning


*54.

This verse embodies a very important directive. By heeding it~~~
~~ man would be able to achieve a great measure of peace and tranquility.

God has not created all men alike.

Some are handsome while others are ugly.

The voices of some are sweet and those of others repulsive.

Some are physically strong others are weak.

Some have sound limbs others have inherent deformities.

Some possess outstanding physical and mental abilities while others lack them.

Some are born in favourable circumstances and others not.

Some have been endowed with more resources than others. It is this diversity which gives variety to human civilization, and hence serves a useful purpose.

Whenever man superimposes distinctions of his own over and above this natural inequality he disrupts the natural order of things, and paves the way for corruption.

Likewise, when anyone attempts to obliterate all differences between human beings he in fact engages in a war against nature and inflicts wrongs of another kind. Man is naturally inclined to feel uneasy whenever he sees someone else ahead of him.

This is the root of jealousy and envy, of cut-throat competition and animosity, of mutual strife and conflict. These feelings often obsess a person to such a degree that whenever fair means do not prove effective, he resorts to unfair means to achieve his ambitions.

In the present verse, God directs us not to allow this kind of mentality to take hold of us. The import of the directive is that one should not yearn for the good that God has bestowed on others. One should rather pray to God to bestow upon one the good which is in one's best interests according to God's wisdom and knowledge.


The statement that

'men shall have a share according to what they have earned
and women shall have a share according to what they have earned'


seems to mean, to the best of my understanding, that~~ men and women shall have their shares of good and evil, depending on the good and evil they have earned in using the resources bestowed upon them by God.

 

[kalamazoo]

(4:33)

And to everyone We have appointed rightful heirs to what the parents and near of kin might leave behind. As to those with whom you have made a solemn covenant, give them their share. Allah watches over all things. *55


meaning


*55. According to Arab customary law, those who concluded compacts of alliance and friendship also became mutual heirs. Likewise, an adopted son inherited from his foster-father. While abrogating this customary law, this verse reveals that inheritance goes to one's kin according to the rules for the distribution of inheritance laid down by God Himself. However, if a man has made commitments to people, he has the right to give away to them whatever he wishes during his lifetime.

 

[kalamazoo]

(4:34-35) Men are the protec-tors and maintainers of women *56 because Allah has made one of them excel over the other, *57 and because they spend out of their possessions (to support them). Thus righteous women are obedient and guard the rights of men in their absence under Allah's protection. *58 As for women of whom you fear rebellion, admonish them, and remain apart from them in beds, and beat them. *59 Then if they obey you, do not seek ways to harm them. Allah is Exalted, Great. If you fear a breach between the two, appoint an arbitrator from his people and an arbitrator from her people. If they both want to set things right, *60 Allah will bring about reconciliation between them. Allah knows all, is well aware of everything. *61



meaning

*56.

A qawwam or qayyim is a person responsible for administering and supervising the affairs of either an individual or an organization, for protecting and safeguarding them and taking care of their needs.


*57.

Man are superior to women in the sense that they' have been endowed with certain natural qualities and powers that have not been given to women or have been given in a less degree and not in the sense that they are above them in honour and excellence.

Man has been made Qyyum (governer) of the family beause fo his natural qualities and woman has been made his dependent for her own safety and protection because of her natural drawbacks.


*58.

It is reported in a tradition from the Prophet (peace be on him) that he said:

'The best wife is she who,
if you look at her,
~will please you;
~who, if you bid her to do something, will obey;
~and who will safeguard herself and your property in your absence.' (Cited by Ibn Kathir, and reported by Tabari and Ibn Abi Hatim. See Mukhtasar Tafsir Ibn Kathir, 3 vols., ed. Muhammad 'All al-Sabuni, 7th edition, Beirut, 1402 A.H./1981 C.E.; vol. 1, p. 385 and n. 1 - Ed.)

This tradition contains the best explanation of the above verse.

It should be borne in mind, however, that obedience to God has priority over a woman's duty to obey her husband. If a woman's husband either asks her to disobey God or prevents her from performing a duty imposed upon her by God, she should refuse to carry out his command.

Obedience to her husband in this case would be a sin.


However, were the husband to prevent his wife from performing either supererogatory Prayer or Fasting - as distinct from the obligatory ones - she should obey him,~~
~~ for such acts would not be accepted by God if performed by a woman in defiance of her husband's wish.

(See Abu Da'ud, 'Sawm', 73; Ibn Majah, 'Siyam', 53 - Ed.)




*59.

This does not mean that a man should resort to these three measures all at once, but that they may be employed if a wife adopts an attitude of obstinate defiance.

So far as the actual application of these measures is concerned, there should, naturally, be some correspondence between the fault and the punishment that is administered.

Moreover, it is obvious that wherever a light touch can prove effective one should not resort to sterner measures.

Whenever the Prophet (peace be on him) permitted a man to administer corporal punishment to his wife, he did so with reluctance, and continued to express his distaste for it. And even in cases where it is necessary,
The Prophet (peace be on him) directed men not to hit across the face, nor to beat severely nor to use anything that might leave marks on the body.

(See Ibn Majah, 'Nikah', 3 - E


( let us also take in considration: we do punish our children but NOT for harm just for reform
and even if they don't mend their ways still we tolerate and slow and steady apply when needed)
(2ngamaa)

*60.

The statement:

'if they both want to set things right',

may be interpreted as referring either to the mediators or to the spouses concerned. Every dispute can be resolved providing the parties concerned desire reconciliation, and the mediators too are keen to remove the misunderstandings between them and to bring them together.


*61.

Whenever the relationship between a husband and a wife starts to break down, an attempt should first be made to resolve the dispute at the family level, before it is aggravated and leads to the disruption of the matrimonial tie.

The procedure to be followed is that two persons, one on behalf of each family, should be nominated to look into the matter together and devise means whereby the misunderstanding between the spouses may be brought to an end.

Who should nominate these mediators?

God has not specified this so as to allow people full freedom to choose the most convenient arrangement.


The parties would be free, for instance, to decide that the mediators be nominated either by the spouses themselves or by the elders of their respective families.

If the dispute is brought before the court, the latter also has the right to nominate mediators, representing the families of both parties, before referring the matter for judicial verdict.



There is disagreement among Muslim jurists about the extent of the mediators' authority.

The Hanafi and Shafi'i schools are of the opinion that they normally have no authority to issue a binding verdict. All they may do is to recommend the solution they advocate, whereafter the spouses have the right either to accept or to reject it.

The exception is if the spouses have nominated the mediators to act on their behalf in regard to either talaq or khul': they will then be bound by their verdict. This is the opinion of the Hanafi and Shafi'i schools.

Another group of jurists argues that the authority of the mediators is confined to deciding how the spouses should reconcile their differences, and does not extend to the annulment of marriage. This is the opinion of Hasan al-Basri and Qatadah, among others.

Yet another group holds the opinion that the mediators have full authority both in respect of reconciliation and annulment of marriage. This is the opinion of Ibn 'Abbas, Sa'id b. Jubayr, Ibrahim al-Nakha'i, al-Sha'bi, Muhammad b. Sinn and several other authorities.

The precedents which have come down from early Islam, however, are the judgements of 'Uthman and 'Ali. These indicate that they conferred upon the mediators the authority to issue judgements binding on both parties. When the dispute between 'Aqil b. Abi Talib and his wife Fatimah b. 'Utbah b. Rabi'ah came up for the judgement of 'Uthman, he nominated Ibn 'Abbas and Mu'awiyah b. Abi Sufyan from the families of the husband and the wife respectively.

He also told them that if they thought that separation was preferable, they should declare the marriage annulled.


In a similar dispute 'Ali nominated mediators and authorized them either to bring about reconciliation or annul the marriage, whichever they considered appropriate. This shows that the mediators do not have judicial authority as such. (See the commentaries of Ibn Kathir and Jassas on this verse -Ed.)

Such authority, however, may be conferred upon them by the courts, in which case their decision will have the force of a judicial verdict.

 

[kalamazoo]

(4:36-38) Serve Allah and ascribe no partner to Him. Do good to your parents, to near of kin, to orphans, and to the needy, and to the neighbour who is of kin and to the neighbour who is a stranger, and to the companion by your side, *62 and to the wayfarer, and to those whom your right hands possess. Allah does not love the arrogant and the boastful, who are niggardly and bid others to be niggardly and conceal the bounty which Allah has bestowed upon them. *63 We have kept in readiness a humiliating chastisement for such deniers (of Allah's bounty). Allah does not love those who spend out of their wealth to make a show of it to people when they believe neither in Allah nor in the Last Day. And he who has taken Satan for a companion has indeed taken for himself a very bad companion.



meaning


*62.

The expression al-sahib bi al-janb (the companion by your side) embraces those with whom one has friendly relations of an abiding nature as well as those with whom one's relationship is transient: for instance, either the person who walks beside one on the way to the market or who sits beside one while buying things from the same shop or one's fellow traveller.

Even this temporary relationship imposes certain claims on every refined and decent person - that he should treat him, as far as possible, in a kind and gracious manner and avoid causing him any inconvenience.


*63.

Concealing God's bounty is to live, as if God had not bestowed that bounty.

If anyone has considerable wealth and yet lives at a standard strikingly lower than that warranted by his income, if he shuns spending on himself and his family, and also on helping other creatures of God, and avoids providing financial support to any philanthropic cause, then he creates the false impression of being in a state of financial stringency.

This is sheer ingratitude to God.

The Prophet (peace be on him) is reported, according to a tradition, as saying:

'If God confers a bounty on somebody, He would like to see that benefaction displayed.' (Ibn Kathir, vol. 4, p. 486 - Ed.)

This means that a person's day-to-day life, his eating and drinking, his dress and his abode and his spending on others, all these should reflect God's bounty.

 

[kalamazoo]

(4:39-42) What harm would have befallen them if they had believed in Allah and the Last Day, and spent on charity what Allah had bestowed upon them as sustenance? For Allah indeed has full knowledge of them.Indeed Allah wrongs none, not even as much as an atom's weight. Whenever a man does good, He multiplies it two-fold, and bestows out of His grace a mighty reward.Consider, then, when We shall bring forward witnesses from every community, and will bring you (O Muhammad!) as a witness against them all. *64Those who disbelieved and disobeyed the Messenger will wish on that Day that the earth were levelled with them. They will not be able to conceal anything from Allah.


meaning


*64.

The Prophet of each age will stand as a witness before God against his people; he will testify that he conveyed to them the true way of life, and showed them the right outlook and the fundamentals of moral conduct revealed to him by God.

The testimony of the Prophet Muhammad (peace be on him) will be to the same effect, and the Qur'an indicates that he will stand as a witness to the period beginning with his advent as a Prophet right through to the Day of Judgement.

(See Towards Understanding the Qur'an, vol. I, Surah 3, n. 69.)

 

[kalamazoo]

(4:43) Believers! Do not draw near to the Prayer while you are intoxicated *65 until you know what you are saying *66 nor while you are defiled *67 - save when you are travelling - until you have washed yourselves. *68 If you are either ill or travelling or have satisfied a want of nature or have had contact with women *69 and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands. *70Surely Allah is All-Relenting, All-Forgiving.



meaning


*65.

This is the second in the chronological sequence of injunctions concerning intoxicants.

We came across the first injunction in Surah al-Baqarah 2: 219.

In that verse God merely indicated that drinking wine was a great sin, making it clear that it was reprehensible in His sight. This was quite enough to make some Muslims give up liquor altogether, though many others still took intoxicating drinks: they sometimes stood up to pray while still under the influence of alcohol, so that they even made mistakes in their recitations.

This second injunction was probably revealed at the beginning of 4 A.H., making it forbidden, thenceforth, to pray in a state of intoxication.

This led people to alter their drinking times.

They drank only at those hours when there was no fear of their remaining under the influence of intoxicants when the time for Prayer came.

The injunction embodying unconditional prohibition of intoxicants was revealed not long afterwards. (See Surah al-Ma'idah 5: 90-1.)

It should also be borne in mind that the word used in the verse is derived from sukr, which embraces not merely intoxicating liquors but everything which causes intoxication. The injunction contained in the verse is valid even now, for though the use of intoxicants as such has been completely prohibited, praying in a state of intoxication is a graver sin.


*66.

It is on this basis that the Prophet (peace be on him) directed anyone who is under the influence of sleep, and dozes off again and again during the Prayer, to stop praying and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.)

Some people argue, on the basis of this verse, that the Prayer of one who does not understand the Arabic text of the Qur'an will not be accepted. Apart from taking things too far such a conclusion is not supported by the words in the text.

Some people from this verse urge that the Prayer of the one who does not know the meaning of its ARABIC words of the Quran do not support this version.

The Kuran does not say, "Unless you understand its meaning" or "Unless you understand what you are saying"
BUT
it say....."Unless you know what you are saying"

That is one should be in his sense to know what he is uttering with his tongue lest he should recite, say a poem, instead of the text of the Prayer.


*67.

The term janabah denotes the state of major ritual impurity, and is derived from the root meaning: 'to ward off'.
The word ajnabi, meaning foreigner or stranger, is also derived from the same root.

In Islamic terminology, janabah denotes the state of ritual impurity (in both male and female) which results from the act of intercourse or from seminal emission (either from sexual stimulation or from a wet dream).



*68.

One group of jurists and Qur'anic commentators interpret this verse to mean that one should not enter a mosque in the state of major ritual impurity (janabah), unless out of necessity.

This is the opinion of
'Abd Allah b. Mas'ud,
Anas b. Malik,
Hasan al-Basri,
Ibrahim al-Nakha'i and others.

Another group thinks that the reference here is to travel.

In the opinion of this group, if a traveller is in the state of major ritual impurity he may resort to tayammum (i.e. symbolic ablution attained through wiping the hands and face with clean earth). (See Surah al-Ma'idah 5: 6 and also n. 70 below - Ed.)

This group considers it permissible to stay in the mosque in this state provided one has performed ablution.

This is the view of 'Ali, Ibn 'Abbas, Sa'id b. Jubayr and some other authorities.

The opinion that a traveller in the state of major impurity may perform ablution if he is unable to take a bath is supported by consensus, but while some authorities infer it from traditions others base it on the Qur'anic verse
mentioned above. (See Jassas, vol. 2, pp. 201-6; and Ibn Kathir's commentary on this verse - Ed.)




*69.

There is disagreement as to what is meant here by the verb lamastum, which literally means 'you touched'. 'Ali, Ibn 'Abbas, Abu Musa al-Ash'ari, Ubayy b. Ka'b, Sa'id b. Jubayr, Hasan al-Basri and several other leading jurists are of the opinion that it signifies sexual intercourse.

Abu Hanifah and his school, and Sufyan al-Thawri follow this view. But 'Abd Allah b. Mas'ud and 'Abd Allah b. 'Umar~~
~~~ hold that it signifies the act of touching, the mere placing of one's hand on a woman's body. This is the opinion adopted by Shafi'i.

Other jurists take an intermediate position. Malik, for instance, is of the opinion that if a man and a woman touch each other with sexual desire, their ablution is nullified, and if they want to perform the Prayer they are obliged to renew their ablution. He sees nothing objectionable, however, in the mere fact of a man touching a woman's body, or vice versa, provided the act is not motivated by sexual desire. (See Ibn Kathir's commentary on this verse - Ed.-)


(strange i nowadays see women wearing gloves and if not; they wont shake hand and if asked Why....they mean references of this verse.)(2ngamaa)


*70.

The detailed rules of tayammum are as follows:

A man who either needs to perform ablution or take a bath to attain the state of purity for ritual Prayer may resort to tayammum provided water is not available to him. Only then may he perform the Prayer.

Permission to resort to tayammum, rather than make ablution with water or take a bath, is also extended to invalids whose health is likely to be harmed by the use of water.

We have tried to convey both shades of meaning in the translation of the verse by using the expression 'have had contact with' instead of 'touched' - Ed.


Tayammum literally means 'to turn to, to aim at, to head for, to intend'.


The relevance of the term in the Islamic religious context is that when water is either not available or when its use is likely to cause harm one should

'turn to' clean earth.



There is some disagreement among jurists about the manner of performing tayammum.
According to some,
one should strike one's palms on the clean earth,
then gently wipe one's face,
then strike one's hands again and gently wipe one's hands and arms up to the elbows. This is the view of
Abu Hanifah,
Shafi'i, Malik and the majority of jurists.

Among the Companions and Successors, 'Ali, 'Abd Allah b. 'Umar, Hasan al-Basri, Sha'bi, Salim b. 'Abd Allah and many others are of the same opinion.

Other jurists are of the view that it is sufficient to strike one's palms once on the clean earth, then wipe one's face and one's hands up to the wrist; it is not necessary to wipe the arms between the wrist and the elbow.

This is the opinion of 'Ata', Makhul, Awza'i, and Ahmad b. Hanbal, and is generally followed by the Ahl al-Hadith. (Cf. Qurtubi, Ahkam al-Qur'an, vol. 5, pp. 239-41.)


Tayammum is not necessarily performed by striking one's palms on earth proper.

It is sufficient to strike the palms on anything which either has dust over it or anything consisting of the dry elements of the earth.

It may be asked how one attains purity by striking one's palms on the earth and then wiping one's hands and face with them.

In fact tayammum is a useful psychological device to keep the sense of ritual purity and the sanctity of Prayer alive in man's mind even when water - the principal agent of purification - is not available.


The value of tayammum is that even if a man is unable to use water - and no one knows how long this situation may persist - his sensitivity to cleanliness and purity will endure.

He will continue to observe the regulation laid down by the Law in respect of cleanliness and purity, and the distinction between the states in which one may and may not perform the Prayer will not be erased.

 

[kalamazoo]

44-46) Have you not seen those to whom a portion of the Book was given? *71 They purchased error for themselves, and wish that you too lose the right way? Allah knows your enemies better and Allah suffices as a protector and Allah suffices as a helper. Among those who have become Jews *72 there are some who alter the words from their context, *73 and make a malicious play with their tongues and seek to revile the true faith. They say: 'We have heard and we disobey' (sami'na wa 'asayna), *74 'Do hear us, may you turn dumb' (isma' ghayr musma') *75 and 'Hearken to us' (ra'ina). It would indeed have been better for them and more upright if they had said: 'We have heard and we obey' (sami'na wa ata'na) *76 and: 'Do listen to us, and look at us (with kindness)' (wa isma' wa unzurna). But Allah has cursed them because of their disbelief. Scarcely do they believe.


meaning


*71.

The Qur'an often characterizes the scholars of the People of the Book as those who 'were given a portion of the Book'. The reason for the use of this expression, in the first place, is that they caused a part of the divine revelation to be lost.
Moreover, they had detached themselves from the spirit and purpose of the divine revelation which was available to them. Their concern with the Scripture was confined to verbal discussions, arguments about legal minutiae, and speculation about subtle and involved philosophical and theological questions. This had so alienated even their religious leaders and scholars from the true concept of religion that they lost true religious devotion and piety.
-------------------------------------------------

(and see how our present religious "scholars'

was confined to verbal discussions, arguments about legal minutiae, and speculation about subtle and involved philosophical and theological questions. This had so alienated even their religious leaders and scholars from the true concept of religion that they lost true religious devotion and piety. [/U]

(2ngamaa) it is up to us now, to go slow and steady Inshaa ALLAH...He will show us the right way and the right people.

'amin'

--------------------------------------------------------------



*72. It is to be noted that this expression means
'they became Jews',
rather than
'they were Jews'.

For, originally, they were nothing but Muslims, just as the followers of every Prophet are Muslims. Only later on did they become merely 'Jews'.


*73. This signifies three things.

First, that they tampered with the text of the Scripture.

Second, that they misinterpreted the Scripture and thereby distorted the meanings of the verses of the Book.

Third, that they came and stayed in the company of the Prophet (peace be on him) and his Companions and listened to the conversations which took place there, then went among other people and misreported what they had heard.
They did this with the malicious intent of bringing the Muslims into disrepute and thereby preventing people from embracing Islam.


*74. When the ordinances of God are announced to them, they loudly proclaim: 'Yes, we have heard', (sami'na), but then they whisper: 'And we disobeyed' ('asayna).

Or else they pronounce ata'na ('we obey') with such a twist of the tongue that it becomes indistinguishable from 'asayna.

*75. Whenever they wanted to say something to the Prophet (peace be on him) they would say, 'isma" (listen), but added to this the expression, 'ghayr musma" which had several meanings. It could either be a polite expression, meaning that he was worthy of such deep respect that one should say nothing to his dislike or it could have a malicious implication, meaning that he did not deserve to be addressed by anybody.

It also meant the imprecation: 'May God turn you deaf.'
*76. For an explanation of this see Towards Understanding the Qur'an, vol. I, Surah 2, n. 108.

 

[kalamazoo]

47-48) O you who have been granted the Book! Do believe in what We have (now) revealed, which confirms the revelation which you already possess. *77 Do this before We alter countenances, turning them backwards, or lay a curse upon them as We cursed the Sabbath-men. *78 Bear in mind that Allah's command is done. Surely Allah does not forgive that a partner be ascribed to Him, *79 although He forgives any other sins for whomever He wills. *80 He who associates anyone with Allah in His divinity has indeed forged a mighty lie and committed an awesome sin.



meaning



77. See ibid., Surah 3, n. 2.

*78. See ibid., Surah 2, nn. 82 and 83.



*79.

Although the People of the Book claimed to follow the Prophets and the Divine Books they had, in fact, fallen a prey to polytheism.

*80.

The purpose of this verse is not to tell man that he may commit any sin as long as he does not associate others with God in His divinity.

The object is rather to impress upon those who had begun to regard polytheism as a trivial matter that it constitutes the most serious offence in God's sight, an offence so serious that while other sins may be pardoned this will not.

Jewish religious scholars were meticulous about questions of subsidiary importance, and devoted all their time to pondering over legal subtleties which their jurists had painstakingly elaborated by far-fetched deductions. Yet they treated polytheism so lightly that they neither abstained from it themselves nor tried to prevent their people from falling a prey to polytheistic ideas and practices nor found anything objectionable in establishing cordial relations with the polytheists nor in supporting them.

 

[kalamazoo]

:49-50) Have you not seen those who boast of their righteousness, even though it is Allah Who grants righteousness to whomsoever He wills?
They are not wronged even as much as the husk of a date-stone (if they do not receive righteousness).
See how they forge lies about Allah! This in itself is a manifest sin.

 

[kalamazoo]

51-57) Have you not seen those to whom a portion of the Book was given?
They believe in baseless superstitions *81 and taghut (false deities), *82 and say about the unbelievers that they are better guided than those who believe. *83 Such are the ones whom Allah has cursed; and he whom Allah curses has none to come to his help. Have they any share in the dominion (of Allah)? Had that been so, they would never have granted people even as much as the speck on a date-stone. *84Do they envy others for the bounty that Allah has bestowed upon them? *85 (Let them bear in mind that) We bestowed upon the house of Abraham the Book and Wis-dom, and We bestowed upon them a mighty dominion, *86whereupon some of them believed, and others turned away. *87 (Those who turn away), Hell suffices for a blaze. Surely We shall cast those who reject Our signs into the Fire; and as often as their skins are burnt out, We shall give them other skins in exchange that they may fully taste the chastisement. Surely Allah is All-Mighty, All-Wise.And those who believe and do good deeds, We shall cause them to enter the Gardens beneath which rivers flow. There they shall abide for ever. There they shall have spouses purified and there We shall cause them to enter a shelter with plenteous shade.



meaning

*81. Jibt
signifies 'a thing devoid of any true basis and bereft of all usefulness'.

In Islamic terminology the various forms of sorcery, divination and soothsaying, in short all superstitions, are termed jibt.
It is reported in a tradition that:-
'to divine things from the cries of animals,

or the traces of animals' paws,

or the flight of birds, constitutes jibt.

Thus, jibt may be roughly translated as 'superstition'. (See Abu Da'ud, Tibb', 23; Ahmad b. Hanbal, Musnad, vol. 3, p. 477 and vol. 5, p. 60 - Ed.)

*82.
For explanation see Towards Understanding the Qur'an, vol. I, Surah 2, nn. 286 and 288.



*83.

The obstinacy of the Jewish religious scholars had, reached such a point that they brazenly declared the followers of Muhammad (peace be on him) to be in greater error than even the polytheists of Arabia.
This was despite the fact that they knew that the Muslims stood for absolute monotheism while their opponents believed in that undisguised polytheism which has been so vehemently denounced throughout the Bible.



*84.

The Jews, who had judged the Muslims to be in error, are asked if they have some share in God's authority which entitles them to judge who is rightly guided and who is not.

If the Jews really had any share in that authority, no one would receive so much as a penny from them, for their hearts are too small to even acknowledge the truth, let alone credit others with righteousness and goodness.

his verse can also be understood somewhat differently so as to pose the following question to the Jews: 'Is it a matter of your possessing some dominion which you are reluctant to share with others?

' Obviously, the question was merely one of acknowledging the Truth, and they were too grudging to credit others with it.



*85.

By implication, this query accurately portrays the state of mind of the Jews.

They saw the Muslims being endowed with the grace and reward of God which they, notwithstanding their own unworthiness had expected to fall to their share. By virtue of the advent of a great Prophet among the ummis of Arabia, a spiritual, moral and intellectual revolution had taken place which totally changed their practical life and ultimately led them to greatness and glory.


It is this which aroused their spite and envy, and which was reflected in their unjustifiable remarks about the Muslims.




*86.

This 'mighty dominion' refers to the position of world leadership and authority which a people attain by virtue of receiving the knowledge in the Book of God and acting according to its dictates



*87.

This is in response to the malicious remarks of the Israelites.


What is being said is that they had no reason to feel jealous since both the Israelites and Ishmaelites were offspring of the same Abraham. Now, the leadership of the world had been promised only to those children of Abraham who followed the Book and Wisdom revealed by God.

The Book and Wisdom had been sent down earlier to the Israelites, and to their discredit they had turned away from them.

The same Book and Wisdom had now been made available to the Ishmaelites and they had decided to greet it with faith and gratitude.

 

[kalamazoo]

(4:58)

Allah commands you to deliver trusts to those worthy of them; and when you judge between people, to judge with justice. *88 Excellent is the admonition Allah gives you. Allah is All-Hearing, All-Seeing.


meaning

*88.

Here the Muslims are forewarned against the evils which had afflicted the Israelites.

One of the fundamental mistakes committed by the Israelites was that in the time of their degeneration they had handed over positions of trust (i.e. religious and political leadership) to incompetent, mean, immoral, dishonest and corrupt people.

The result was that corruption spread throughout the nation.

The Muslims are directed to take heed of this, and to entrust positions of responsibility only to those who are capable of shouldering the burdens of such positions.

The other major weakness of the Israelites was that they completely lost their sense of justice. In their pursuit of either personal or national interests, honesty and good faith were often sacrificed.

The Muslims, in the time of the Prophet (peace be on him), were themselves subjected to gross injustice at their hands. On the one side were the Prophet (peace be on him) and his followers, to whose purity of life and conduct the Jews were themselves witnesses. On the other side were those who worshipped idols, buried their daughters alive, married their step-mothers and circumambulated the Ka'bah naked.

Despite this, these so-called People of the Book felt no shame in declaring that the latter were closer to righteousness than the Muslims.

After informing the Muslims of the iniquity of the Jews, God now warns them against committing similar injustices.


They should rather declare what is right in the face of friend and foe alike, and judge between people with equity and justice.

 

[kalamazoo]

(4:59)

Believers! Obey Allah and obey the Messenger, and those from among you who are invested with authority; and then if you were to dispute among yourselves about anything refer it to Allah and the Messenger *89 if you indeed believe in Allah and the Last Day; that is better and more commendable in the end. *90


*89.

This verse is the cornerstone of the entire religious, social and political structure of Islam, and the very first clause of the constitution of an Islamic state.

It lays down the following principles as permanent guidelines:

(1)

In the Islamic order of life, God alone is the focus of loyalty and obedience.

A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim.
Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God.
All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected.

This has been expressed by the Prophet (peace be on him) in the following words:

'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.)

(2)

Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. Obedience to Prophets, however, is the only practical way of obeying God, since they are the only authentic means by which He communicates His injunctions and ordinances to men. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God.

The following tradition from the Prophet (peace be on him) explains this:

'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.'

(Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.)

We shall see this explained in more detail a little further on in the Qur'an.

(3)

In the Islamic order of life Muslims are further required to obey fellow Muslims in authority.

This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him).

Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern.

Hence, persons 'invested with authority' include the intellectual and political leaders of the community,
as well as administrative officials,
judges of the courts,
tribal chiefs and regional representatives.

In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them.

This obedience is contingent, however, on two conditions:
first, that these men should be believers;
and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith.

Let us consider, for example, the following traditions:

A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey.

There is no obedience in sin; obedience is only in what is good (ma'ruf).

(For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)


There will be rulers over you, some of whose actions you will consider good and others abominable.

Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts.

They (i.e. the Companions) asked:

'Should we not fight against them?'

The Prophet (peace be on him) said:
'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)


This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him).

Thereafter it becomes proper to fight against them.

In another tradition the Prophet (peace be on him) says:

Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you.

We asked: 'O Messenger of God! Should we not rise against them?'

The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)


In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately.

But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims.

This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer.

This concern with Prayer is a definite indication that a government is essentially an Islamic one.

But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it.

The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says:
'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim).

(4)

In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results.

In fact, willingness to take the Book of God and the Sunnah of His Messenger as the common point of reference, and to treat the judgement of the Qur'an and the Sunnah as the last word on all matters, is a central characteristic which distinguishes an Islamic system from un-Islamic ones.

Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him).

They wonder how we can possibly do so when there are numerous practical questions involved, for example,
rules and regulations relating to municipal administration,
the management of railways and postal services and so on which are not treated at all in these sources.

This doubt arises, however, from a misapprehension about Islam.

The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it.

On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision.

*90.

Since the Qur'an is not merely a legal code, but also seeks to instruct, educate, admonish and exhort, the earlier sentence which enunciates a legal principle is followed by another which explains its underlying purpose and wisdom.

Two things are laid down. First, that faithful adherence to the above four principles is a necessary requirement of faith. Anyone who claims to be a Muslim and yet disregards the principles of Islam involves himself in gross self-contradiction. Second, the well-being of Muslims lies in basing their lives on those principles.

This alone can keep them on the straight path in this life,
and will lead to their salvation in the Next.

It is significant that this admonition follows immediately after the section which embodies comments about the moral and religious condition of the Jews. Thus the Muslims were subtly directed to draw a lesson from the depths to which the Jews had sunk, as a result of their deviation from the fundamental principles of true faith just mentioned.

Any community that turns its back upon the Book of God and the guidance of His Prophets, that willingly follows rulers and leaders who are heedless of God and His Prophets, and that obeys its religious and political authorities blindly without seeking authority for their actions either in the Book of God or in the practice of the Prophets, will inevitably fall into the same evil and corruption as the Israelites.

 

[kalamazoo]

(4:60)(4:65)

(O Messenger!) Have you not seen those who claim to believe in the Book which has been revealed to you and in the Books revealed before you, and yet desire to submit their disputes to the judgement of taghut (the Satanic authorities who decide independently of the Law of Allah), whereas they had been asked to reject it. *91 And Satan seeks to make them drift far away from the right way. When they are told: 'Come to that which Allah has revealed, and come to the Messenger', you will notice the hypocrites turning away from you in aversion. *92But what happens when some misfortune visits them because of their own misdeeds? Then, they come to you swearing by Allah, *93 saying: 'We wanted nothing but to do good and to bring about conciliation (between the two parties)'. As for them, Allah knows what is in their hearts. Leave them alone, admonish them, and say to them penetrating words about themselves. (And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah. *94 If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate. But no, by your Lord, they cannot become true be-lievers until they seek your arbitration in all matters on which they disagree among themselves, and then find not the least vexation in their hearts over what you have decided, and accept it in willing submission. *95


meaning



*91.

Taghut clearly signifies here a sovereign who judges things according to criteria other than the law of God.

It also stands for a legal and judicial system which acknowledges neither the sovereignty of God nor the paramount authority of the Book of God.

This verse categorically proclaims that to refer disputes to the judgement of a court of law which is essentially taghut contravenes the dictates of a believer's faith. In fact, true faith in God and His Book necessarily requires that a man should refuse to recognize the legitimacy of such courts.

According to the Qur'an, belief in God necessitates repudiation of the authority of taghut.

To try to submit both to God and to taghut at the same time is hypocrisy.

*92.

This shows that the hypocrites were inclined to refer to the Prophet (peace be on him) those cases in which they expected a favourable decision. When they feared an adverse judgement they refused to refer to the Prophet (peace be on him).

This continues to be the practice of many hypocrites even now. Whenever they feel that Islamic Law would further their interests they turn to it but when they feel it would militate against them they refer their disputes to whichever legal systems and courts of law, customs and usages they anticipate most likely to give them a favourable decision.

*93.

This may mean that when Muslims become aware of their hypocritical activities and they feel afraid of being caught, censured, and eventually punished, the hypocrites resort to every stratagem, including oaths, in order to assure people that they are true believers.

*94.

This is to impress upon us that Prophets are not sent so that people may pay lip-service to their Prophethood, and then obey whoever they wish.

The purpose of sending Prophets is that people should follow the laws of God as brought and expounded by them rather than laws devised by man, and that they should obey the commands of God as revealed to the Prophets to the exclusion of the commands of others.


*95.

The application of the injunction embodied in this verse is not confined to the life-time of the Prophet (peace be on him). It will remain in force until the Day of Judgement.

The guidance the Prophet (peace be on him) proclaimed on God's behalf, and the manner in which he followed God's direction and inspiration, will for ever remain the universal touchstone for Muslims.

In fact,
recognition of that guidance as the final authority is the criterion of true belief.

This principle was pronounced by the Prophet (peace be on him) in the following words:

'None of you can become a believer until his desires become subservient to what I have brought (i.e. my teachings).' (Cited by al-Nawawi in al-Arba'in, see the tradition no. 41, transmitted on their authority of Abu al-Qasim Isma'il b. Muhammad al-Isfahani, Kitab al-Hujjah with the opinion that it is a 'good' and 'sound' tradition, with a sound chain of transmission - Ed.)

 

[kalamazoo]

(4:66)(4:70)

Had We enjoined upon them: 'Slay yourselves', or 'Leave your habitations', very few of them would have done it; *96 yet if they had done as they were admonished, it would have been better for them and would have strengthened them; *97whereupon We would indeed grant them from Us a mighty reward, and guide them to a straight way. *98 And he who obeys Allah and the Messenger -they shall be with those whom Allah has favoured -the Prophets, those steadfast in truthfulness *99, the martyrs, and the righteous." How excellent will they be for companions! *100That is a bounty from Allah, and Allah suffices to know the truth.


meaning


*96.
As these people are not prepared to endure even minor losses and inconveniences in order to follow the law of God, they can never be expected to make big sacrifices. If asked either to lay down their lives or to give up their homes and families for the sake of the Truth they would fly straight back to unbelief and disobedience.

*97.
Had these people been able to free themselves of uncertainty, hesitation and ambivalence, and to resolve firmly to follow and obey the Prophet (peace be on him), their lives would have been spared the instability from which they suffer.
Their way of thinking,
their morals and their practical dealings would all have found permanent and stable foundations, and they would have enjoyed the blessings granted only to those who follow the one straight path with firmness and resolution.

For one who is subject to indecision and hesitation, who keeps changing from one direction to another in a state of uncertainty, life is a continuous exercise in futility.

*98.

By giving up uncertainty, and deciding with complete faith and conviction to follow the Prophet (peace be on him), the straight path of their endeavours would have opened up before them.

They would have been able to perceive clearly the channels into which their energies should be directed, so that each step they took would be a step towards the true goal.

*99.

Siddiq denotes someone who is utterly honest, someone whose devotion to truth has reached a very high point.

Such a person is always upright and straightforward in his dealings.
He supports nothing but right and justice and does so with sincerity.

He opposes whatever is contrary to truth, and does not waver in his opposition to falsehood.

His life is so unblemished and selfless that even enemies, let alone friends, expect of him unadulterated probity and justice.

The term shahid
(pi. shuhada')

means 'witness'.

It signifies one who attests to the truth of his faith with his whole life.

He who lays down his life fighting for God is called a shahid because by this sacrifice he confirms that his confession of faith was backed by a deep, genuine conviction of its truth, and that he valued it above his own life.

The term shahid is also applied to those outstandingly honest people who are so trustworthy that their testimony, on any matter, is accepted without hesitation.

Salih

denotes one whose belief and thinking,
motives and intentions,
words and deeds,
are based on righteousness.


In short, he is a person whose life as a whole is oriented to righteousness.

*100.

He who enjoys, in this world, the company of the kind of people mentioned in this verse, and whom God judges worthy of the same company in the Hereafter is fortunate.

The fact is that unless a man's natural sensitivity has atrophied, the companionship of corrupt and wicked people is a painful punishment even in this transient world, let alone that one should be subjected to the perpetual companionship of such people in the abiding life of the Hereafter. Good people have always longed for the company of like people, both in this world and the Next.

 

[kalamazoo]

4:71)(4:72)

Believers! Always be on your guard against encounters. *101 Then (as circumstance demands) either advance in detachments or advance in a body. Among you there is such who lags behind, *102 then if some affliction strikes you, he says: 'Indeed Allah bestowed His favour upon me that I was not present with them.'



meaning


*101.

This discourse was revealed after the Battle of Uhud, when the tribes living around Madina had been greatly encouraged by the defeat of the Muslims. Thus dangers seemed to surround the Muslims on all sides.

Day in and day out news poured in about the hostile intentions of one tribe after another.

Reports came in of attacks mounted now in one area, and then in another.

The Muslims were again and again the victims of treachery.
Their preachers were invited to preach and then put to the sword.

Beyond Madina, neither their lives nor their property was secure. Consequently the Muslims had to prepare themselves for a fierce struggle, for a tremendous, all-out effort to ensure that the Islamic movement would not be crushed.

*102.

Another meaning could be that such persons not only shirk the risks of fighting themselves but also go about spreading demoralization to discourage others from fighting in the name of God.

 

[kalamazoo]

:73-76) And if a bounty from Allah is given you, he says - and says as if there never was any affection between you and him - 'Oh, would that I had been with them, I would have come by a great gain. Let those who seek the life of the Next World in exchange for the life of this world fight in the way of Allah. *103 We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious. How is it that you do not fight in the way of Allah and in support of the helpless - men, women and children -who pray: 'Our Lord, bring us out of this land whose people are oppressors and appoint for us from Yourself, a protector, and appoint for us from Yourself a helper'? *104 . Those who have faith fight in the way of Allah, while those who disbelieve fight in the way of taghut (Satan). *105 Fight, then, against the fellows of Satan. Surely Satan's strategy is weak. *106




meaning



*103.

The point stressed here is that fighting in the cause of God cannot be conducted by people engrossed in the pursuit of worldly benefits.

This is the task of those who seek to please God, who have complete faith in Him and in the Hereafter, who are prepared to sacrifice all opportunities of worldly success and prosperity, and of all worldly interests, hoping thereby to win God's good pleasure. Irrespective of what happens in the present world such sacrifices will not be wasted in the Hereafter.

Jihad
...(struggle in the cause of God) is not for those who mainly care for worldly benefits.


*104.

This refers to those wronged, persecuted men, women and children of Makka and of the other tribes in Arabia who had embraced Islam, but were able neither to emigrate nor to protect themselves from the wrongs to which they were subjected. These helpless people suffered many forms of persecution, and prayed for deliverance from oppression.


*105.

This lays down a clear verdict of God.

To fight in the cause of God in order that His religion be established on earth is the task of men of faith, and whoever truly believes can never shirk this duty.

To fight in the cause of taghut (authority in defiance of God) in order that the world may be governed by rebels against God is the task of unbelievers in which no believer can engage himself.

*106.

Satan and his comrades-in-arms ostensibly undertake tremendous preparations and contrive all kinds of ingenious machinations.

True men of faith, however, should not be intimidated either by such preparations or by machinations. For, no matter what they do, they are doomed to fail.

::::::::::::::::::::::::

asalaam aleykum !

brethren in Islam.

i have started a new thread..as Juzuu Ama...the last juzuu.

http://www.turntoislam.com/forum/showthread.php?t=83070

I hope it will be beneficial for all of us.

 

[kalamazoo]

:77-78) Have you not seen those who were told: 'Restrain you hands, and establish the Prayer, and pay the Zakah'? But when fighting was enjoined upon them some of them feared men as one should fear Allah, or even more, *107 and said: 'Our Lord, why have You ordained fighting for us? Why did You not grant us a little more respite?' Say to them: 'There is little enjoyment in this world. The World to Come is much better for the God-fearing. And you shall not be wronged even to the extent of the husk of a date-stone. *108Wherever you might be, death will overtake you even though you be in massive towers. And when some good happens to them, they say: 'This is from Allah'; whereas when some misfortune befalls them, they say: 'This is because of you'. *109 Say: 'All is from Allah.' What has happened to this people that they seem to understand nothing?



meaning


*107.

This verse .can be interpreted in three ways, and each meaning is equally valid:

First, that those who now shirked to fight in the cause of God were themselves initially eager to fight. They often approached the Prophet (peace be on him), saying that they were being wronged, beaten, persecuted and abused, that' their patience was exhausted, and that they wanted permission to fight. They had then been told to be patient and continue to purify their souls by observing Prayers and dispensing Zakah.

At that time they had felt disconcerted by this counsel of patience.

Later on, some of those very same people were to tremble at the first sight of the enemy and the dangers of warfare.

Second,
.....that they remained highly 'religious' as long as they were asked merely to pray and pay Zakah, which entailed no risk to their lives. But as soon as that phase was over and they were asked to expose themselves to danger, they began to shiver with fear.

Third, that....
...in the former times the same people had unsheathed their swords for trivial causes. They had fought for loot and plunder, and engaged in feuds motivated by animal impulses, so much so that feuding had almost become their national pastime.

At that time they had been told to abstain from bloodshed and to reform themselves by observing Prayers and dispensing Zakah. When, later on, the same people were told that the time had come for them to fight in the cause of God, those who had shown themselves to be lions while fighting for their own selfish causes turned out to be as meek as lambs.

The strong hands which had wielded the sword so firmly, and had used it so fiercely for the sake of either personal or tribal honour, or for Satan's sake, became almost paralysed.

Each of these three meanings applies to a different kind of person, but the actual words of the verse seem to apply equally to all who shirked fighting in the cause of God.


*108.

Were they to serve the religion of God and spend their energy in that cause, they would surely be rewarded by Him.


*109.

When such people encounter success and victory, they attribute it to the grace of God. They allow themselves to forget that this grace came to them through no one but the Prophet (peace be on him). When they are either beaten or face setbacks because of their own faults and weaknesses they gratuitously exonerate themselves and place the blame squarely on the Prophet (peace be on him).