Tafheem ul Quran Surah 4. An-Nisa

[kalamazoo]

79-80) Whatever good happens to you is from Allah; and whatever misfortune smites you is because of your own action. We have sent you to mankind (O Muhammad!) as a Messenger, and Allah is sufficient as a witness.He who obeys the Messenger thereby obeys Allah; as for he who turns away, We have not sent you as a keeper over them! *110

MEANING


*110.

Such people are responsible for their own conduct.
It is they rather than the Prophet (peace be on him) who will be censured.

The task entrusted to the Prophet (peace be on him) was merely to communicate to them the ordinances and directives of God and he acquitted himself of it very well.
It was not his duty to compel them to follow the right way, so that if they failed to follow the teachings communicated to them by the Prophet (peace be on him) the responsibility was entirely theirs.

The Prophet (peace be on him) would not be questioned as to why they disobeyed.

 

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81-82) They say (in your presence): 'We obey', but when they leave your presence a party of them meets by night to plan against what you have said. Allah takes note of all their plots. So, let them alone, and put your trust in Allah. Allah is sufficient as a guardian. ) Do they not ponder about the Qur'an? Had it been from any other than Allah, they would surely have found in it much inconsistency. *111


meaning


*111.

The main reason for the attitude of the hypocrites and lukewarm believers was their lack of conviction that the Qur'an came from God. They did not believe that the Prophet (peace be on him) had received the messages and directives that he preached from God Himself. Hence, when they are censured for their hypocritical conduct, they are told that they do not reflect upon the Qur'an. For the Qur'an itself is a strong, persuasive testimony to its divine origin. It is inconceivable that any human being should compose discourses on different subjects under different circumstances and on different occasions, and that the collection of those discourses should then grow into a coherent, homogeneous and integrated work, no component of which is discordant with the others.

It is also inconceivable that such a work would be permeated through and through with a uniform outlook and attitude, a work reflecting a remarkable consistency in the mood and spirit of its Author, and a work too mature ever to need revision.

 

[kalamazoo]

83) Whenever they come upon any news bearing upon either security or causing consternation they go about spreading it, whereas if they were to convey it to either the Messenger or to those from among them who are entrusted with authority, it would come to the knowledge of those who are competent to investigate it. *112 But for Allah's bounty and mercy upon you, (weak as you were) all but a few of you would surely have followed Satan.



meaning


*112.

This was a period of turbulence and upheaval and rumour was rife.


Occasionally, baseless and exaggerated reports circulated and seized the whole of Madina and its outlying areas with alarm and consternation.
At other times some cunning enemy tried to conceal the dangers threatening the Muslims by spreading soothing reports. A specially keen interest in rumours was taken by those who simply relished anything out of the ordinary, and who did not consider this life-and-death struggle between Islam and Ignorance to be a matter of crucial importance, and who were not aware of the far-reaching consequences of rumour-mongering. As soon as they heard something, they ran about spreading it everywhere. This rebuke is addressed to such people.

They are warned against spreading rumours and are directed to convey every report they receive to responsible quarters.

 

[kalamazoo]

:84-85)

(So, O Messenger!) Fight in the way of Allah -since you are responsible for none except yourself - and rouse the believers to fight, for Allah may well curb the might of the unbelievers. Indeed Allah is strongest in power and most terrible in chastisement.He who intercedes in a good cause shall share in its good result, and he who intercedes in an evil cause shall share in its burden. *113 Allah watches over everything.

meaning


*113.


It is all a matter of choice and luck.

One has the opportunity to struggle for the cause of God, and to urge others to strive for it in order to raise the banner of the Truth and be rewarded by God for so doing.

Likewise, one also has the opportunity to expend one's energy trying to create misunderstanding among God's creatures and to demoralize people in their struggle for His cause thus incurring His chastisement.

 

[kalamazoo]

86-87)
When you are greeted with a salutation then return it with a better one, or at least the same. *114 Surely Allah takes good count of everything. There is no god but Allah. He will certainly gather you all together on the Day of Resurrection - the Day regarding which there can be no doubt. Whose word can be truer than Allah's? *115


meaning


*114.

At that time the relations between the Muslims and non-Muslims were strained to the limit. It was feared, therefore, that the Muslims might feel inclined to treat the latter discourteously.

They are accordingly asked to pay at least as much respect and consideration to others as is paid to them - and preferably more.

Good manners and courtesy are to be matched by the Muslims.

In fact, the mission entrusted to the Muslims requires them to excel others in this respect.

Harshness,
irritability and bitterness are not becoming in a people whose main function is to preach a message and invite people to it; a people committed to guiding mankind towards righteousness. While harshness and bitterness may at best satisfy one's injured vanity, they are positively harmful to the cause that one seeks to promote.'


*115.

Whatever the unbelievers, polytheists and atheists may do does not impair God's godhead. That God is the One and Absolute Lord of all is a fact which none can alter. And a Day will come when He will gather together all human beings and will make them see the consequences of their deeds, and no one will be in a position to escape His retribution. God therefore does not require His good creatures to maltreat, on His behalf, those who are lost in error.


This is the link between the present verse and the one preceding it.

The same verse also concludes the theme running through the last twenty verses or so (see verses 71 ff).


The present verse outlines that a man can follow whichever course he deems fit, and expend his energy in any direction he likes, but ultimately all men will have to stand before the One True God for His judgement and will see the consequences of their deeds.

 

[kalamazoo]

:88-91)

What has happened to you that you have two minds about the hypocrites *116 even though Allah has reverted them, owing to the sins that they earned? *117 Do you want to lead those to the right way whom Allah let go astray? And he whom Allah lets go astray, for him you can never find a way. They wish that you should disbelieve just as they disbelieved so that you may all be alike. Do not, therefore, take from them allies until they emigrate in the way of Allah, but if they turn their backs (on emigration), seize them and slay them *118 wherever you come upon them. Take none of them for your ally or helper, unless it be such of them who seek refuge with a people who are joined with you by a covenant, *119 or those who come to you because their hearts shrink from fighting either against you or against their own people. Had Allah so willed, He would certainly have given them power over you and they would have fought against you. If they leave you alone and do not fight against you and offer you peace,, then Allah does not permit you to harm them. You will also find others who wish to be secure from you, and secure from their people, but who, whenever they have any opportunity to cause mischief, plunge into it headlong. If such people neither leave you alone nor offer you peace nor restrain their hands from hurting you, then seize them and slay them wherever you come upon them. It is against these that We have granted you a clear sanction.



meaning


*116.

The problem of the hypocrites is discussed here.

They had outwardly embraced Islam in Makka and in other parts of Arabia, but instead of migrating to the Domain of Islam they continued to live among their own people who were unbelievers, taking part in all their hostile machinations against Islam and the Muslims. It was not easy for the Muslims to decide how to deal with such people.

Some were of the opinion that since they professed Islam, performed Prayers, fasted and recited the Qur'an they could not be treated as unbelievers. Here God pronounces His judgement on this issue.


Unless the following is made clear at this point, the reader is likely to miss the real object of not only this verse but of all those verses in which believers who have failed to migrate are characterized as hypocrites.

The fact is that after the Prophet (peace be on him) migrated to Madina the Muslims came to possess a piece of territory where they could fulfil the dictates of their faith. At that time all Muslims who suffered from the pressures and constraints imposed on them by the unbelievers, and who did not enjoy the freedom to practise their religion, were directed to migrate to Madina, the Domain of Islam.

It was in these circumstances that all those believers who were in a position to migrate to Madina, but who failed to do so because their hearth and home, kith and kin, and their material interests were dearer to them than Islam, were declared hypocrites. Those who were not really in a position to migrate were reckoned as 'feeble' (see verse 98 below).

It is obvious that Muslims living in non-Islamic territories can be called hypocrites only when the Domain of Islam either extends a general invitation to all of them or at least leaves its doors open to them.

In such circumstances, all Muslims who are neither engaged in trying to transform the non-Islamic territory into a Domain of Islam nor inclined to migrate to the latter despite their ability to do so, will be deemed hypocrites.

But if the Domain of Islam neither invites them nor even keeps its doors open for them, then they obviously cannot be declared hypocrites merely because of their failure to migrate. Such persons would be considered hypocrites only if they did something too outrageous to be consistent with true faith.


*117.

God has returned them whence they came because of their duplicity, their excessive hankering after their material interests, and their preference for the good of this world over that of the Next.

Those people had indeed tried to extricate themselves from the grip of unbelief and to advance towards Islam.

To be a true Muslim calls for single-mindedness.

It requires a willingness to sacrifice all interests and advantages that are in conflict with the interests of Islam.
It requires a faith in the Hereafter strong enough to enable a man to cheerfully sacrifice all worldly advantages for the sake of his eternal happiness.

Since those people lacked these qualities they retraced their steps.

Could there be any doubt about the stuff they were made of?


*118.

This is the verdict on those hypocritical confessors of faith who belong to a belligerent, non-Muslim nation and actually participate in acts of hostility against the Islamic state.



*119.

The exception here does not relate to the injunction that they should not be taken as friends and supporters, but to the injunction that the believers should seize and slay them. What is meant is that if a hypocrite takes shelter among an unbelieving people with whom the Muslims have an agreement he should not be pursued into that territory.
It is not permissible for Muslims of the Islamic state to kill a hypocrite in some neutral territory even if he merits execution.

This is because of the sanctity of the agreement concluded by the Muslims rather than the sanctity of the hypocrite's blood.

 

[kalamazoo]

وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا ﴿4:92



92-93) It is not for a believer to slay another believer unless by mistake. *120 And he who has slain a believer by mistake, his atonement is to set free from bondage a believing person *121 and to pay blood-money to his heirs, *122 unless they forgo it by way of charity. And if the slain belonged to a hostile people, but was a believer, then the atonement is to set free from bondage a believing person.And if the slain belonged to a (non-Muslim) people with whom you have a covenant, then the atonement is to pay the blood-money to his heirs, and to set free from bondage a believing person. *123 But he who cannot (free a slave) should fast for two consecutive months. *124 This is the penance ordained by Allah. *125 Allah is All-Knowing, All-Wise.


وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا ﴿4:93


And he who slays a believer wilfully his reward is Hell, where he will abide. Allah's wrath is against him and He has cast His curse upon him, and has prepared for him a great chastisement.


meaning



*120.

The hypocritical confessors of Islam mentioned here are distinct from those whom the Muslims may kill. The reference here is to Muslims who are either residents of the Domain of Islam (Dar al-Islam) or to those who live in the Domain of War or of Unbelief (Dar al-Harb or Dar al-Kufr) but against whom there is no proof of actual participation in the hostile activities with the enemies of Islam.

In the time of the Prophet (peace be on him) there were many people who had embraced Islam and yet, because of genuine difficulties, were living among tribes hostile to Islam.

It occasionally happened that, in attacking a hostile tribe, the Muslims inadvertently killed fellow Muslims living in its midst.


*121.

Since the person killed was a believer, expiation of the sin required the emancipation of a Muslim slave.


*122.

The Prophet (peace be on him)
had fixed the blood-money at either 100 camels,
200 oxen or 2,000 head of cattle.

If someone wished to pay this in another form the amount would be determined with reference to the market value of the articles mentioned above.

For instance, for those who wished to pay blood-money in cash, the fixed amount in the time of the Prophet (peace be on him)
was 800 dinars (8000 dirhams).

In the time of Caliph 'Umar the amount of blood-money was fixed at 1000 golden dinars (12000 silver dirhams).

It should be noted, however, that this amount relates to an unintentional rather than a deliberate homicide.
(Regarding blood-money for unintentional homicide and injury see Abu Da'ud, 'Diyat', 14-17;
Tirmidhi, 'Diyat', 1; Nasa'i, 'Qasamah', 34; Ibn Majah, 'Diyat', 6; Malik b. Anas, Muwatta', "Uqul', 4; Ahmad b. Hanbal, Musnad, vol. 1, pp. 384 and 450; vol. 2, pp. 178, 183, 186, 217, 224; vol. 4, p. 275. See also Ibn Rushd, Bidayat al-Mujtahid, vol. 2, pp. 401 ff. - Ed.)


*123. The legal injunctions embodied in this verse are as follows:


(1) If the victim was a resident of the Domain of Islam (Dar al-Islam) the killer is not only required to pay blood-money but also to emancipate a slave by way of expiation.


(2) If the victim was a resident of the Domain of War (Dar al-Harb) the killer is only required to emancipate a slave.

(3) If the victim was a resident of a non-Muslim country which had treaty relations with an Islamic state the killer is required to emancipate a slave and also to pay blood-money. The amount of the blood-money, however, depends on the terms stipulated in the treaty between the Muslims and the territory of the victim. (See Jassas, vol. 2, pp. 238 f f. and 240 ff. - Ed.)


*124.

This means that he should observe fasting uninterrupted for the entire period. If a man breaks his fast for just one day without a legally valid reason he will be required to resume fasting anew.


*125.

This shows that what has been prescribed is an act of repentance and expiation rather than a penalty inflicted on a criminal. Penalization is essentially devoid of the spirit of repentance and of the urge to self-reform.
A penalty is suffered under duress, usually with resentment, and leaves behind repugnance and bitterness. On the contrary, what God wants is that the believer who has committed a sin should wash the stain of it from his soul by supererogatory worship, by acts of charity, and by a meticulous fulfilment of all the duties incumbent upon him.

Such a person is required to turn to God in remorse and repentance so that his sin may be pardoned and his soul secured against the recurrence of similar errors.

The word kaffarah signifies that which either covers or hides something.

To declare that certain acts of charity constitute kaffarah means that those acts overlay the sin and cover it up, just as stains on a wall are covered up when it is painted.

 

[kalamazoo]

(4:94) Believers! When you go forth in the way of Allah, discern (between friend and foe), and do not say to him who offers you the greeting of peace: 'You are not a believer.' *126 If you seek the good of this worldly life, there lies with Allah abundant gain. After all, you too were such before, and then Allah was gracious to you. *127 Discern, then, for Allah is well aware of what you do.



meaning


*126.

In the early days of Islam the greeting as-salam 'alaykum ('peace be on you') was a distinguishing symbol of the Muslims. When a Muslim greeted another Muslim with this expression it signified that he was a member of the same community, that he was a friend and well-wisher, one who wished peace and security, from whom he need entertain no fear of hostility and towards whom, in return, he should not behave with hostility.

The Islamic greeting occupied virtually the same position among Muslims as the passwords used by sentries to distinguish friend from foe. This was particularly important in those days because there were no distinctions in dress, language and so on by which Muslims could be conclusively marked off from their non-Muslim Arab compatriots.



The Muslims also encountered a strange problem on the battlefield.

Whenever a Muslim was in danger of being harmed inadvertently by other Muslims during the fighting, he resorted to either the Islamic greeting (as-salam 'alaykum) or the Islamic creed There is no god save Allah' in order to indicate that he was their brother-in-faith.

The Muslims, however, often suspected this to be merely a ruse of the enemy and therefore sometimes disregarded the utterance of the Islamic greeting or of the Islamic creed, and killed such people and seized their belongings as booty. Although whenever the Prophet (peace be on him) came to know of such incidents, he severely reproached the people concerned, it, nevertheless, continued to take place.
In the end God solved the problem by revelation.

The purport of the verse is that no one has the right summarily to judge those who profess to be Muslims, and assume them to be lying for fear of their lives.
At least two possibilities exist: the claim may either be true or it may be false. The truth can only be ascertained by proper investigation. While it is impossible to investigate a person's case properly during fighting and this may enable him to save his life by lying, it is equally possible that an innocent, true believer might be put to death by mistake.

The error of letting an unbeliever go unpunished is preferable to that of killing a true believer.

*127.

The Muslims are now told that there was a time when they were scattered among different tribes of unbelievers.

They were, therefore, forced to conceal the fact of being Muslims since they feared that they would be subjected to persecution and hardship. In those days they had nothing else besides their verbal profession to testify to their faith. Later on, some time before these verses were revealed, God benevolently enabled the Muslims to develop a collective entity of their own and thus to raise the banner of Islam in the face of strong opposition from the unbelievers. That the Muslims should fail to appreciate the hardships which other Muslims were enduring, and which they themselves had endured until not long before, and not to treat them with consideration and forbearance, did not seem an adequate way of thanking God for His benevolence.

 

[kalamazoo]

(4:95-96) Those believers who sit at home, unless they do so out of a disabling injury, are not the equals of those who strive in the way of Allah with their possessions and their lives. Allah has exalted in rank those who strive with their possessions and their lives over those who sit at home; and though to each Allah has promised some good reward, He has preferred those who strive (in the way of Allah) over those who sit at home for a mighty reward. *128 For them are ranks, forgiveness, and favours from Him. Allah is All-Forgiving, All-Compassionate.


meaning


*128.

"Those who sit at home' (i.e. remain passive) does not refer either to those who had been ordered to fight but tried to look for excuses not to fight or to those who were individually obliged to take part in fighting because of the general summons of Jihad (fight in the cause of God) and yet shirked this duty.

The reference here is to those who remained engrossed in personal concerns at a time when Jihad had become a collective obligation (fard bi al-kifayah).*
In the first case the person who fails to fight can only be a hypocrite, and God holds out no good promise for such a person unless there is good reason, for example, genuine disability.

In the second case, however, what is required is the mobilization of a part rather than the entire military strength of the Islamic community. In such cases, if the recognized head (imam) of the Islamic community summons the people to come forward and undertake the expedition concerned, those who respond to that call are reckoned to be of superior merit to those who remain occupied with other pursuits however meritorious.
*Fard bi al-kifayah signifies a collective duty of the Muslim community so that if some people carry it out no Muslim is considered blameworthy; but if no one carries it out all incur a collective guilt - Ed.

 

[kalamazoo]

(4:97-100)
While taking the souls of those who were engaged in wronging themselves, *129 the angels asked:
'In what circumstances were you?'
They replied: 'We were too weak and helpless in the land.'
The angels said: 'Was not the earth of Allah wide enough for you to emigrate in it?' *130 For such men their refuge is Hell - an evil destination indeed; except the men, women, and children who were indeed too feeble to be able to seek the means of escape and did not know where to go .maybe Allah shall pardon these, for Allah is All-Pardoning, All-Forgiving. He who emigrates in the way of Allah will find in the earth enough room for refuge and plentiful resources. And he who goes forth from his house as a migrant in the way of Allah and His Messenger, and whom death overtakes, his reward becomes incumbent on Allah. Surely Allah is All-Forgiving, All-Compassionate. *131


meaning


*129.

The reference here is to those who stay behind along with the unbelievers, despite no genuine disability. They are satisfied with a life made up of a blend of Islamic and un-Islamic elements, even though they have had the chance to migrate to the Dar al-Islam and thus enjoy a full Islamic life.
This is the wrong that they committed against themselves.
What kept them satisfied with the mixture of Islamic and un-Islamic elements in their life was not any genuine disability but their love of ease and comfort, their excessive attachment to their kith and kin and to their properties and worldly interests. These concerns had exceeded reasonable limits and had even taken precedence over their concern for their religion

(see also n. 116 above).



*130.

Those people who had willingly acquiesced to living under an un-Islamic order would be called to account by God and would be asked: If a certain territory was under the dominance of rebels against God, so that it had become impossible to follow His Law, why did you continue to live there? Why did you not migrate to a land where it was possible to follow the law of God?


*131.

It should be understood clearly that it is only permissible for a person who believes in the true religion enjoined by God to live under the dominance of an un-Islamic system on one of the following conditions.

First, that the believer struggles to put an end to the hegemony of the un-Islamic system and to have it replaced by the Islamic system of life, as the Prophets and their early followers had done.

Second, that he lacks the means to get out of his homeland and thus stays there, but does so with utmost disinclination and unhappiness.
If neither of these conditions exist, a believer who continues to live in a land where an un-Islamic order prevails, commits an act of continuous sin. To say that one has no Islamic state to go to does not hold water. For if no Islamic state exists, are there no mountains or forests from where one could take out a living by eating leaves and drinking the milk of goats and sheep, and thus avoid living in a state of submission to unbelief.

Some people have misunderstood the tradition which says:
'There is no hijrah after the conquest of Makka'

(Bukhari, 'Sayd', 10; 'Jihad', 1, 27, 194; Tirmidhi, 'Siyar', 33; Nasa'i, 'Bay'ah', 15, etc. - Ed.)

This tradition is specifically related to the people of Arabia of that time and does not embody a permanent injunction. At the time when the greater part of Arabia constituted the Domain of Unbelief (Dar al-Kufr) or the Domain of War (Dar al-Harb), and Islamic laws were being enforced only in Madina and its outskirts, the Muslims were emphatically directed to join and keep together. But when unbelief lost its strength and after the conquest of Makka, and almost the entire peninsula came under the dominance of Islam, the Prophet (peace be on him) declared that migration was no longer neededThis does not mean, however, that the duty to migrate was abolished for Muslims all over the world for all time to come regardless of the circumstances in which they lived.

 

[kalamazoo]

(4:101)When you go forth journeying in the land, there is no blame on you if you shorten the Prayer, *132 (especially) if you fear that the unbelievers might cause you harm. *133 Surely the unbelievers are your open enemies.


meaning

*132.

Shortening Prayers (qasr) while travelling in peace-time consists of praying two rak'ahs at those appointed times when one is normally required to pray four rak'ahs.

The form of qasr during a state of war has not been specified.

Prayers should, therefore, be performed as circumstances permit. People should pray in congregation if possible, otherwise individually. If it is not possible to turn towards the qiblah, one may keep the direction in which one happens to be facing.

One may even pray while seated either on the back of an animal or on a vehicle.

If actual bowing and prostrating are not possible, they may be performed with hand signals. If absolutely necessary, one may even pray while walking. [/B]One may also pray even though one's clothes are soiled with blood. If, in spite of these relaxations, a man still fails to manage to perform a Prayer within the prescribed time, he may defer it, following the precedent set by the Prophet (peace be on him) during the Battle of the Ditch.

There is disagreement as to whether one should also perform the sunnah (recommended) Prayers, or confine oneself to the obligatory ones. It is established that the practice of the Prophet (peace be on him) was to keep up the sunnah connected with the fajr (morning) Prayers, and with the witr in the 'isha' (evening) Prayers.

At the other prescribed times, he performed only the obligatory Prayers. He did, however, perform the nafl (supererogatory) Prayers whenever he had the chance to do so, sometimes even while he was mounted.
For this reason 'Abd Allah b. 'Umar expressed the opinion that one ought not to perform the sunnah Prayers while travelling, except for the sunnah in the fajr Prayers. But a majority of scholars consider both the performance and the omission of these Prayers as equally permissible, leaving the matter entirely to the discretion of the individual.

The opinion held by the Hanafi school, however, is that it is preferable for a traveller actually on the move to omit the sunnah Prayers, but when he makes an overnight stop and is at his ease (even though in the legal sense he may still be a traveller), their performance is preferable.


According to some eminent jurists, journeys on which one may resort to qasr are those characterized as being fi sabil Allah (in the cause of God), such as military expeditions, Pilgrimage, the quest for knowledge, and so on. This is the judgement of 'Abd Allah b. 'Umar, 'Abd Allah b. Mas'ud and 'Ata'. On the other hand, Shafi'i and Ahmad b. Hanbal are of the view that such permission extends to all journeys undertaken for lawful purposes, though not to those undertaken for unlawful purposes: indeed, if one travels for illegitimate purposes, one has no right whatever to benefit from the relaxation of qasr.
Hanafi jurists, however, do not connect qasr with the purpose of the journey; they consider it lawful on all journeys, regardless of the purposes for which they are undertaken.
They hold that a traveller may be either rewarded or punished by God, depending on his purpose in travelling. That, however, has nothing to do with the permissibility of qasr. (See the commentaries on the verse by Qurtubi, Ibn Kathir and Jassas. See also Ibn Rushd, Biddy at al-Mujtahid, vol. 1, p. 163 - Ed.)


Other eminent jurists have inferred from the words: 'And there is no blame on you . . . ' that qasr is not obligatory for a traveller: it is merely permitted. A person may avail himself of it if he chooses, and he may also perform his Prayers normally if he so wishes. This is the view of Shafi'i, even though he considers qasr recommended and holds its omission to be tantamount to failure to adopt the preferable alternative. According to Ahmad b. Hanbal, however, while qasr is not obligatory, its omission falls under the category of disapproved acts. In Abu Hanifah's opinion, qasr is obligatory, and according to one report, Malik is of the same opinion. (See the commentaries on the verse by Qurtubi, Jassas and Ibn al-'Arabi. See also al-Fiqh 'aid al-Madhdhib al-Arba'ah, vol. 1, p. 471, and n. 1, pp. 471-3 and Ibn Rushd, vol. 1, p. 161 - Ed.)

It is established by the Hadith that the Prophet (peace be on him) always shortened his Prayers during his journeys. There is no reliable tradition to the effect that the Prophet (peace be on him) ever prayed four full rak'ahs in these circumstances.
Ibn 'Umar states that he accompanied the Prophet (peace be on him) as well as Abu Bakr, 'Umar and 'Uthman on their journeys, and never saw any of them fail to shorten their Prayers. A number of authentic traditions which have come down from Ibn 'Abbas and several other Companions corroborate this. When 'Uthman prayed four rak'ahs in Mina on the occasion of Hajj, some Companions objected to his not shortening the Prayer. 'Uthman convinced them that he had not made any mistake in so doing by arguing that he had got married in Makka and he had heard from the Prophet (peace be on him) that the place a person married in was in a sense his home. In that respect he was, therefore, not a traveller. (See the commentaries on the verse by Qurtubi, Jassas and Ibn Kathir, and the chapters on 'Salat al-Qasr' in the major collections of Hadith - Ed.)


In opposition to these numerous traditions are two from 'A'ishah which indicate that it is equally valid both to shorten the Prayers and to do them in full. These traditions, however, have weak links in their transmission and are also opposed to the authenticated practice of 'A'ishah herself. It is also true that there are intermediary states between travel and non-travel. During a temporary stop, it is quite proper for a man to shorten his Prayers on some occasions and on others to complete them.

It depends upon the circumstances.

It is probably in this context that 'A'ishah states that the Prophet (peace be on him) sometimes shortened his Prayers and sometimes performed them in full.


The Qur'anic expression in the verse 'there shall be no blame' also occurs in the Qur'anic verse on the ritual of running between Safa and Marwah (see Surah al-Baqarah 2: 158). The actual words used in both verses apparently mean that these acts were not blameworthy even though the running, as we know, is part of the prescribed rites of Pilgrimage and is obligatory: We can appreciate the significance of both these Qur'anic verses if we remember that the purpose in each case is to dispel the misunderstanding that the acts concerned might either entail some sin or jeopardize a man's reward.


Another question in. regard to qasr is:

What is the minimum travelling distance in which Prayers may be shortened?

The Zahiri school recognizes no limit at all: any travelling validates the shortening of Prayers.

According to Malik, however, one may not shorten Prayers if the distance involved is either less than forty-eight miles (seventy-seven kilometers) or involves travelling for less than a day and a night.

This is also the opinion of Ahmad b. Hanbal and Ibn 'Abbas and a statement in support of it has also come down from Shafi'i.

The Companion Anas considers it permissible to shorten Prayers if the travelling distance is fifteen miles. Awza'i, Zuhri and 'Umar consider one day's travelling to be sufficient; Hasan al-Basri says that the journey should be two days long, and Abu Yusuf says that it should be more than two days. According to Abu Hanifah, one may shorten the Prayers on any journey in which one has to travel for three days either on foot or by camel, i.e. a distance of eighteen farsakh. Ibn 'Umar, Ibn Mas'ud and 'Uthman agree with this view. (See the commentary on the verse by Qurtubi and Jassas. See also al-Fiqh 'aid al-Madhahib al-Arba'ah, vol. 1, pp. 472 ff. and Ibn Rushd, vol. 1, pp. 163 ff. - Ed.)



If one stops over en route to one's destination, how long may one stay in one place and still be allowed to shorten one's Prayers?

On this question, too, a variety of opinions have been expressed. Ahmad b. Hanbal is of the opinion that if a man decides to stay for four days, he should perform his Prayers in full.

Malik and Shafi'i are of the opinion that a man may not shorten his Prayers if he decides to stay at a place for more than four days.

Awza'i and Abu Hanifah are respectively of the opinion that if a person intends to stay at a place for more than thirteen or fifteen days, he should pray in full.

No categorical injunction has come down from the Prophet (peace be on him) on this matter. All jurists agree, however, that if a man has been held up somewhere and cannot proceed because of some constraint, he may shorten his Prayers indefinitely provided he is in a constant state of readiness to undertake the journey back to his home as soon as the constraint is removed.

Instances are reported of Companions who continued to shorten their Prayers for two years in this kind of circumstance. Treating the situation of a prisoner as analogous to this, Ahmad b. Hanbal holds that he may shorten his Prayers throughout the period of his imprisonment.

(For legal discussions on the questions discussed here see the commentaries on the verse by Ibn Kathir, Jassas, Qurtubi and Ibn al-'Arabi. See also Ibn Rushd, vol. 1, pp. 160-5 - Ed.)


*133.

The Zahiris and Khawarij have interpreted this to signify that the injunction of shortening Prayers is confined to war-time alone and that it is against the Qur'an to shorten Prayers while travelling in peace-time. But it is established by an authentic tradition that when 'Umar mentioned this misgiving to the Prophet (peace be on him), he said:

"This is a charitable gift to you from God, so accept His charitable gift.'

(Muslim, 'Salat al-Musafirin', 12; Abu Da'ud, 'Salat al-Safar', 1; Ahmad b. Hanbal, Musnad, vol. 3, pp. 129 and 190 - Ed.)

It is more or less established by an overwhelmingly large number of traditions that the Prophet (peace be on him) shortened his Prayers in times of both war and peace.

Ibn 'Abbas states categorically that the Prophet (peace be on him) left Madina with the intention of performing Pilgrimage to the Ka'bah, and during this journey he prayed two rak'ahs (instead of four) even though he could have nothing to fear except God.

(See Nasa'i, 'Taqsir al-Salah', 1 - Ed.)

It is for this reason that I have added the word 'especially' in brackets to the text of the translation:

 

[kalamazoo]

(4:102)

(O Messenger!) If you are among the believers and rise (in the state of war) to lead the Prayer for them, *134 let a party of them stand with you to worship, keeping their arms. *135 When they have performed their prostration, let them go behind you, and let another party who have not prayed, pray with you, remaining on guard and keeping their arms, *136 for the unbelievers love to see you heedless of your arms and your baggage so that they might swoop upon you in a surprise attack. But there shall be no blame upon you if you were to lay aside your arms if you are either troubled by rain or are sick; but remain on guard. Surely Allah has prepared a humiliating chastisement for the unbelievers. *137



meaning


*134. These words have led Abu Yusuf and Hasan b. Ziyad to the view that Prayer in a state of insecurity was confined to the time of the Prophet (peace be on him) alone. There are numerous examples, however, where a Qur'anic injunction was addressed specifically to the Prophet (peace be on him), yet holds good for the succeeding periods. Moreover, it is established that many outstanding Companions also resorted to this form of Prayer, even after the death of the Prophet (peace be on him), and there are no reports of disagreement on this question among the Companions. (For discussion see Jassas, vol. 2, pp. 261-3 and Ibn Rushd, vol. 1, p. 169-Ed.)


*135.

This injunction regarding Prayer in a state of either fear or insecurity
(salat al-khawf) refers to the time when an enemy attack is anticipated, but the fighting has not yet begun.

When fighting is taking place the ruling of the Hanafi school is that Prayer may be deferred. Malik and Thawri are of the opinion that if it is not possible to bow and prostrate in Prayer, it is enough to perform these actions by means of signs. Shafi'i argues that should the need arise, one might even fight while still in the state of Prayer.

It is an established fact that on four occasions during the Battle of the Ditch the Prophet (peace be on him) missed Prayers during the appointed times, but performed them subsequently in their correct sequence, even though the above-mentioned injunction regarding Prayer in the state of insecurity had already been revealed. (See Jassas, vol. 2, pp. 263 ff. - Ed.)



136.

The actual form of congregational Prayer in the state of insecurity depends, to a large extent, on the actual state of the hostilities. The Prophet (peace be on him) prayed variously under different conditions.

A Muslim commander may use his discretion and adopt whichever of the following forms of Prayer seems to him most in keeping with the actual circumstances of the conflict:



(1) That a group of soldiers may pray behind the Prayer-leader, while the rest take their positions against the enemy. When one rak'ah is completed, the first group may disperse to be replaced in the Prayer by those who were at battle-stations, and who now complete the second rak'ah behind the leader. In this way the soldiers will have prayed one rak'ah each, and the leader two rak'ahs.

(2) That a group of soldiers may pray first and then another group may pray one rak'ah each behind the leader. Subsequently, each of the two groups comes, in turn, to complete the Prayer by performing one rak'ah individually. In this way, each of the two groups will have prayed one rak'ah congregationally and one rak'ah individually.

(3) That a group may pray two rak'ahs behind the leader, recite tashahhud and finish the Prayer by reciting the salutation. Then the second group may join the Prayer behind the leader and complete it with him. Thus the Prayer-leader will have prayed four rak'ahs and each of the two groups will have prayed two.

(4) That a group may pray one rak'ah behind the leader. When the leader rises to pray the second rak'ah, those who have been following him may complete the second rak'ah by themselves, including the recitation of the tashahhud and salutation. Then the second group joins the Prayer while the leader is in the second rak'ah. After the leader has finished his second rak'ah and his followers have prayed their first, the latter may rise and complete their Prayer by performing the second rak'ah by themselves. In this case, the leader should prolong his standing in the second rak'ah of the Prayer. The first form has been reported by Ibn 'Abbas, Jabir b. 'Abd Allah and Mujahid. The second form has been reported by 'Abd Allah b. Mas'ud and is the basis of the Hanafi ruling on this matter. The third form of the Prayer has been adopted by Shafi'i and Malik with slight modification. The basis of this ruling is a tradition from Sahl b. Abi Hathmah.* There are certain other forms of Prayer in the state of insecurity, details of which can be found in larger works of Islamic Law.

*137. This is to emphasize that the precautions recommended here are among the measures which ought to be adopted with a view to minimizing *
This tradition reports that the Prophet (peace be on him) led the Prayer of his Companions as prescribed for the state of insecurity. The Companions stood in two rows behind the Prophet (peace be on him). The Companions in the first row completed the first rak'ah with the Prophet (peace be on him), then rose and remained standing until those in the second row had prayed one rak'ah. The latter then rose and stepped forward and the ones standing ahead of them retreated behind them. Then the Prophet (peace be on him) prayed with this group one rak'ah, then sat down until the back raw had prayed one rak'ah. Then the Prophet (peace be on him) recited the salutation (marking the end of the Prayer).

See Muslim. 'Salat al-Musafirin' - Ed. losses and ensuring good results. Victory and defeat ultimately depend, however, on the will of God; so even while taking these precautionary measures one should feel sure that God will humiliate those who are trying to extinguish His light.

 

[kalamazoo]

(4:103) When you have finished the Prayer, remember Allah -standing, and sitting, and reclining. And when you become secure, perform the regular Prayer. The Prayer is enjoined upon the believers at stated times.

 

[kalamazoo]

(4:104) Do not be faint of heart in pursuing these people: *138 if you happen to suffer harm they too are suffering just as you are, while you may hope from Allah what they cannot hope for. *139 Allah is All-Knowing, All- Wise.


meaning


*138. This refers to those unbelievers who adamantly opposed the cause of Islam and the establishment of the Islamic order.


*139. It is astonishing that men of faith should not be prepared to endure the same degree of hardship for the sake of the Truth as unbelievers do for the sake of falsehood. This is strange insofar as the latter merely seek the transient benefits of worldly life whereas the faithful seek to please, and secure the proximity of the Lord of the Universe and look forward to everlasting rewards.

 

[kalamazoo]

(4:105-112) (O Messenger!) We have revealed to you this Book with the Truth so that you may judge between people in accordance with what Allah has shown you. So do not dispute on behalf of the dishonest, *140and seek forgiveness from Allah. Surely Allah is All-Forgiving, All-Compassionate. Do not plead for those who are dishonest to themselves; *141 Allah does not love him who betrays trust and persists in sin. They can hide (their deeds) from men but they cannot hide (them) from Allah for He is with them even when they hold nightly counsels that are unpleasing to Allah. Allah encompasses all their doings.You pleaded on their behalf in this worldly life but who will plead with Allah on their behalf on the Day of Resurrection, or who will be their defender there?He who does either evil or wrongs himself, and then asks for the forgiveness of Allah, will find Allah All-Forgiving, All-Compassionate. He who commits a sin, commits it only to his detriment. Surely Allah is All-Knowing, All-Wise. But he who commits either a fault or a sin, and then casts it upon an innocent person, lays upon himself the burden of a false charge and a flagrant sin.

meaning


*140.

These and certain other verses which occur a little later on (see verses 113 ff.) deal with an important matter, related to an incident that took place around the time they were revealed. The incident involved a person called Tu'mah or Bashir ibn Ubayriq of the Banu Zafar tribe of the Ansar.

This man stole an Ansari's coat of mail. While the investigation was in progress, he put the coat of mail in the house of a Jew. Its owner approached the Prophet (peace be on him) and expressed his suspicion about Tu'mah. But Tu'mah, his kinsmen and many of the Banu Zafar colluded to ascribe the guilt to the Jew. When the Jew concerned was asked about the matter he pleaded that he was not guilty. Tu'mah's supporters, on the other hand, waged a vigorous propaganda campaign to save Tu'mah's skin. They argued that the wicked Jew, who had denied the Truth and disbelieved in God and the Prophet (peace be on him), was absolutely untrustworthy, and his statement ought to be rejected outright. The Prophet (peace be on him) was about to decide the case against the Jew on formal grounds and to censure the plaintiff for slandering Banu Ubayriq, but before he could do so, the whole matter was laid bare by a revelation from God. (For the traditions cited here, see the commentary of Ibn Kathir on this verse - Ed.)

It is obvious that the Prophet (peace be on him) would have committed no sin if he had given judgement on the evidence before him. Judges are quite often faced with such situations. False evidence is given in order to obtain wrong verdicts. The time when this case came up for decision was a time of severe conflict between Islam and unbelief. Had the Prophet (peace be on him) issued a wrong judgement on the basis of the evidence before him, it would have provided the opponents of Islam with an effective weapon against the Prophet (peace be on him) as well as against the entire Islamic community, and even Islam itself. They could have spread the word that the Prophet (peace be on him) and his followers were not concerned about right and justice: it would have been claimed that they were guilty of the same prejudice and chauvinism against which they had themselves been preaching.

It was specifically to prevent this situation that God intervened in this particular case.
In this and the following verses (105 ff.) the Muslims were strongly censured for supporting criminals for no other reason than either family or tribal solidarity and were told that they should not allow prejudice to interfere with the principle of equal justice for all. Man's instinctive honesty revolts against the idea of supporting one's own kin even when they are wrong, and denying others their legitimate rights.


*141. Whoever commits a breach of trust with others in fact commits a breach of trust with his own self first.

For the powers of his head and heart have been placed at his disposal as a trust, and by misusing them he is forcing those powers to support him in acts which involve a breach of trust. In doing so the person concerned suppresses his conscience, which God has placed as a sentinel over his moral conduct, with the result that it is rendered incapable of preventing him from acts of wrong and iniquity.

It is only after a man has already carried out this cruel suppression of conscience within himself that he is able to commit acts of sin and iniquity outwardly.

 

[kalamazoo]

(4:113)

(O Messenger!) But for Allah's favour and mercy upon you, a party of them had resolved to mislead you,yet they only misled them selves, and could not have harmed you in any way. *142 Allah revealed to you the Book and Wisdom, and He taught you what you knew not. Great indeed has been Allah's favour upon you.


meaning

*142.

Even if some people succeeded in their design to obtain from the Prophet (peace be on him) a wrong judgement in their favour by presenting a false account of events, the real loss would have been theirs rather than the Prophet's (peace be on him). For the real criminals in the sight of God are the perpetrators of that fraud and not the Prophet (peace be on him) who might in good faith have delivered a verdict that actually did not conform to the facts. Whoever obtains a judgement in his favour by tricking the courts deludes himself into believing that by such tricks he can bring right to his side; right remains with its true claimant regardless of judgements obtained by fraud and deception. (See also Towards Understanding the Qur'an, vol. I, Surah 2, n. 197.)

 

[kalamazoo]

(4:114-115) Most of their secret conferrings are devoid of good, unless one secretly enjoins in charity, good deeds, and setting the affairs of men right. We shall grant who ever does that seeking to please Allah a great reward.
As for him who sets himself against the Messenger and follows a path other than that of the believers even after true guidance had become clear to him, We will let him go to the way he has turned to, *143 and We will cast him into Hell - an evil destination.


meaning


*143.

When, after revelation from God, the Prophet (peace be on him) delivered his verdict in favour of the innocent Jew rather than the dishonest Muslim, the latter was so seized by un-Islamic, egotistic and chauvinistic considerations that he left Madina, went straight to Makka to join the ranks of the enemies of Islam and of the Prophet (peace be on him), and undertook open opposition. The verse alludes to that incident.

 

[kalamazoo]

(4:116-122)

Truly it is only associating others with Allah in His divinity that Allah does not forgive, *144 and forgives anything besides that to whomsoever He wills. Whoever associates others with Allah in His divinity has indeed strayed far away.Rather than call upon Him, they call upon goddesses, and call upon a rebellious Satan *145upon whom Allah has laid His curse. He said (to Allah): 'I will take to myself an appointed portion of Your servants *146and shall lead them astray, and shall engross them in vain desires, and I shall command them and they will cut off the ears of the cattle, *147 and I shall command them and they will disfigure Allah's creation.' *148 He who took Satan rather than Allah for his guardian has indeed suffered a man-ifest loss. Satan makes promises to them and fills them with vain hopes, *149 but whatever he promises them is merely delusion. For these people, their abode shall be Hell and from there they shall find no way of escape. But those who believe and do good, We shall cause them to enter the Gardens beneath which rivers flow. Here they will abide for ever. This is Allah's promise in truth and whose word is truer than Allah's?


meaning


*144.

In this and the following verses we are asked to consider coolly, the end result of obsession with rage and anger, and what kind of people one chooses to identify with in place of the righteous people from whom one foolishly dissociates oneself.


*145.

No one sets up Satan as his 'god' in the sense that he makes him the object of his ritual worship and declares him to be God in so many words. The way to make Satan one's god is to entrust one's reins to him and let oneself be drawn helplessly in whichever direction he wants; the relationship between the two is, then, that of worshipper and worshipped. This shows that either absolute, unreserved obedience to or blind following of anybody is tantamount to 'worshipping' him, so that whoever indulges in this kind of absolute obedience is guilty of worshipping a 'god' other than the One True God.


*146.

This shows that Satan is determined to lay his claim to a portion of men's time, to their effort and labour, to their energies and capacities, to their material belongings, and to their offspring, and would somehow trick them into devoting a sizeable portion of all these in his cause.


*147.

The reference here is to a superstitious Arabian custom.

It was customary among the Arabs that after a camel had given birth to five or ten young to slit her ears and let her go in the name of their deity; they considered it forbidden to put her to any work. Likewise, the male camel that had caused the birth of ten camels was consecrated to some deity.

The slitting of ears symbolized this consecration.


*148.

To alter God's creation in some respect does not mean changing its original form.

If that was meant, human civilization would have to be considered Satanic in its entirety.
For civilization consists essentially of man's putting to use the resources endowed by God. Hence the alteration of God's creation, which is characterized as Satanic, consists in using a thing not for the purpose for which it was created by God. In other words, all acts performed in violation either of one's true nature or of the intrinsic nature of other things are the result of the misleading promptings of Satan.

These include, for instance,
sodomy,
birth control,
monasticism,
celibacy,
sterilization of either men or women,
turning males into eunuchs,
diverting females from the functions entrusted to them by nature and driving them to perform the functions for which men were created.

These and numerous similar measures are enacted by Satan's disciples in this world, which amounts on their part, to saying that the laws of the Creator were faulty and that they would like to 'reform' them.


*149.

Satanic operations are based on making attractive promises and raising high hopes. Whenever Satan wants to mislead men, whether individually or collectively, he tries to inspire them with Utopian expectations. In some he inspires expectations of ecstatic pleasure and outstanding success in their individual lives. He inspires others with prospects for achieving national glory.
To still others he promises the well-being of mankind. He makes people feel confident that they can arrive at the ultimate truth without the aid of revealed knowledge. He deludes others into believing that God neither exists nor that there is any Life-after-Death. He comforts others with the belief that even if there is an After-life, they will be able to escape punishment through the intercession of certain persons. In short, Satan extends to different groups of people different promises and expectations with a view to seducing them.

 

[kalamazoo]

(4:123)(4:124) It is neither your fancies nor the fancies of the People of the Book which matter. Whoever does evil shall reap its consequence and will find none to be his protector and helper against Allah.
Whoever does good and believes -whether he is male or female - such shall enter the Garden, and they shall not be wronged in the slightest.

 

[kalamazoo]

(4:125-126)

And whose way of life could be better than that of he who submits his whole being to Allah, does good, and follows exclusively the way of Abraham whom Allah took for a friend?
Whatever is in the heavens and in the earth belongs to Allah; *150 Allah en-compasses everything. *151

MEANING


*150.

To submit to God is the best course for man, for it conforms fully to ultimate reality. Since God is the Lord of the heavens and the earth and all that lies therein, the only right attitude for man is to give up his unlimited freedom and willingly commit himself to serve and obey God.


*151.

If man will neither submit to God nor stop acting in defiance of Him, he should bear in mind that he can never escape from God's grip,for His power encompasses him completely.